Bible Commentaries

Now concerning things sacrificed to idols (περι δε των ειδωλοτυτων — peri de tōn eidōlothutōn). Plainly the Corinthians had asked also about this problem in their letter to Paul (1 Corinthians 7:1). This compound adjective (ειδωλον — eidōlon idol, τυτος — thutos verbal adjective from τυω — thuō to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts 15:29; Acts 21:25). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in Revelation 2:14, Revelation 2:20. By ειδωλοτυτα — eidōlothuta was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it ιεροτυτον — hierothuton (1 Corinthians 10:28). This leftover part “was either eaten sacrificially, or taken home for private meals, or sold in the markets” (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in Galatians 2:1-10. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols.

Ye know that we all have knowledge (οιδαμεν οτι παντες γνωσιν εχομεν — oidamen hoti pantes gnōsin echomen). This may be a quotation from the letter (Moffatt, Lit. of N.T., p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, γνωσις — gnōsis), but this problem cannot be solved by knowledge.

Puffeth up (πυσιοι — phusioi). From πυσιοω — phusioō (present indicative active). See note on 1 Corinthians 4:6. Pride may be the result, not edification (οικοδομει — oikodomei) which comes from love. Note article (η — hē) with both γνωσις — gnōsis and αγαπη — agapē making the contrast sharper. See note on 1 Thessalonians 5:11 for the verb oikodomeō to build up. Love is the solution, not knowledge, in all social problems.

That he knoweth anything (egnōkenai ti). Perfect active infinitive in indirect discourse after οικοδομεω — dokei (condition of first class with εγνωκεναι τι — ei). So “has acquired knowledge” (cf. 1 Corinthians 3:18), has gone to the bottom of the subject.

He knoweth not yet (δοκει — oupō egnō). Second aorist active indicative, timeless aorist, summary (punctiliar) statement of his ignorance.

As he ought to know (ει — kathōs dei gnōnai). Second aorist active infinitive, ingressive aorist (come to know). Newton‘s remark that he was only gathering pebbles on the shore of the ocean of truth is pertinent. The really learned man knows his ignorance of what lies beyond. Shallow knowledge is like the depth of the mud hole, not of the crystal spring.

The same is known of him (ουτος εγνωσται υπ αυτου — houtos egnōstai hup' autou). Loving God (condition of first class again) is the way to come to know God. It is not certain whether ουτος — houtos refers to the man who loves God or to God who is loved. Both are true. God knows those that are his (2 Timothy 2:19; Exodus 33:12). Those who know God are known of God (Galatians 4:9). We love God because he first loved us (1 John 4:19). But here Paul uses both ideas and both verbs. Εγνωσται — Egnōstai is perfect passive indicative of γινωσκω — ginōskō an abiding state of recognition by (υπ — hup') God. No one is acquainted with God who does not love him (1 John 4:8). God sets the seal of his favour on the one who loves him. So much for the principle.

No idol is anything in the world (ουδεν ειδωλον εν κοσμωι — ouden eidōlon en kosmōi). Probably correct translation, though no copula is expressed. On ειδωλον — eidōlon (from ειδος — eidos), old word, see note on Acts 7:41; note on Acts 15:20; note on 1 Thessalonians 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew.

No God but one (ουδεις τεος ει μη εις — oudeis theos ei mē heis). This Christians held as firmly as Jews. The worship of Jesus as God‘s Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: “Allah is One.” The cosmos, the ordered universe, can only be ruled by one God (Romans 1:20).

For though there be (και γαρ ειπερ εισι — kai gar eiper eisi). Literally, “For even if indeed there are” (a concessive clause, condition of first class, assumed to be true for argument‘s sake).

Called gods (λεγομενοι τεοι — legomenoi theoi). So-called gods, reputed gods. Paul denied really the existence of these so-called gods and held that those who worshipped idols (non-entities) in reality worshipped demons or evil spirits, agents of Satan (1 Corinthians 10:19-21).

Yet to us there is one God, the Father (αλλ ημιν εις τεος ο πατηρ — all' hēmin heis theos ho patēr). B omits αλλ — all' here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis (even if at least, και ειπερ — kai eiper).

Of whom (εχ ου — ex hou). As the source (εχ — ex) of the universe (τα παντα — ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον — eis auton) as in Romans 11:36 where δι αυτου — di' autou is added whereas here δι ου — di' hou (through whom) and δι αυτου — di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus

Lord (Κυριος — Kurios) and not

God (τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28.

Howbeit in all men there is not that knowledge (αλλ ουκ εν πασιν η γνωσις — all' ouk en pasin hē gnōsis). The knowledge (η γνωσις — hē gnōsis) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances.

Being used until now to the idol (τηι συνητειαι εως αρτι του ειδωλου — tēi sunētheiāi heōs arti tou eidōlou). Old word συνητεια — sunētheia from συνητης — sunēthēs (συν ητος — sunως ειδωλοτυτον — ēthos), accustomed to, like Latin consuetudo, intimacy. In N.T. only here and John 18:39; 1 Corinthians 11:16. It is the force of habit that still grips them when they eat such meat. They eat it “as an idol sacrifice” (αστενης ουσα — hōs eidōlothuton), though they no longer believe in idols. The idol-taint clings in their minds to this meat.

Being weak (συνειδησις — asthenēs ousa). “It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark 7:18.; Luke 11:41), but by the doing of something which the unenlightened conscience does not allow” (Robertson and Plummer). For this great word αστενης — suneidēsis (conscientia, knowing together, conscience) see note on Acts 23:1. It is important in Paul‘s Epistles, Peter‘s First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one‘s spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For μολυνεται — asthenēs weak (lack of strength) see Matthew 26:41.

Defiled (μολυνω — molunetai). Old word molunō to stain, pollute, rare in N.T. (1 Timothy 3:9; Revelation 3:4).

Will not commend (ου παραστησει — ou parastēsei). Future active indicative of παριστημι — paristēmi old word to present as in Acts 1:3; Luke 2:22; Colossians 1:28. Food (βρωμα — brōma) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians.

Are we the worse (υστερουμετα — husteroumetha). Are we left behind, do we fall short. Both conditions are of the third class (εαν μη εαν — ean mēπερισσευομετα — ean) undetermined.

Are we the better (perisseuometha). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other‘s ignorance, the other in horror of the other‘s heresy and daring.

Take heed (βλεπετε — blepete). A warning to the enlightened.

Lest by any means (μη πως — mē pōs). Common construction after verbs of caution or fearing, μη πως — mē pōs with aorist subjunctive γενηται — genētai

This liberty of yours (η εχουσια υμων αυτη — hē exousia humōn hautē). Εχουσια — Exousia from εχεστιν — exestin means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others.

A stumbling-block to the weak (προσκομμα τοις αστενεσιν — proskomma tois asthenesin). Late word from προσκοπτω — proskoptō to cut against, to stumble against. So an obstacle for the foot to strike. In Romans 14:13 Paul uses σκανδαλον — skandalon as parallel with προσκομμα — proskomma We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love.

If a man see thee which hast knowledge sitting at meat in an idol‘s temple (εαν γαρ τις ιδηι σε τον εχοντα γνωσιν εν ειδωλειωι κατακειμενον — ean gar tis idēi ̣sě ton echonta gnōsin en eidōleiōi katakeimenon). Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his “liberty” by eating in the idol‘s temple. Later he will discuss the peril to the man‘s own soul in this phase of the matter (1 Corinthians 10:14-22), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened (οικοδομητησεται — oikodomēthēsetai future passive indicative, will be built up) to go on and do what he still believes to be wrong, to eat things sacrificed to idols (εις το τα ειδωλοτυτα εστιειν — eis to ta eidōlothuta esthiein). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.

Through thy knowledge (εν τηι σηι γνωσει — en tēi sēi gnōsei). Literally, in thy knowledge. Surely a poor use to put one‘s superior knowledge.

Perisheth (απολλυται — apollutai). Present middle indicative of the common verb απολλυμι — apollumi to destroy. Ruin follows in the wake of such daredevil knowledge.

For whose sake Christ died (δι ον Χριστος απετανεν — di' hon Christos apethanen). Just as much as for the enlightened brother with his selfish pride. The accusative (ον — hon) with δι — di' gives the reason, not the agent as with the genitive in 1 Corinthians 8:6 (δι ου — di' hou). The appeal to the death (απετανεν — apethanen second aorist active indicative of αποτνησκω — apothnēskō) of Christ is the central fact that clinches Paul‘s argument.

Wounding their conscience (τυπτοντες αυτων την συνειδησιν — tuptontes autōn tēn suneidēsin). Old verb τυπτω — tuptō to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face.

Ye sin against Christ (εις Χριστον αμαρτανετε — eis Christon hamartanete). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts 9:5). One may wonder if Paul knew the words of Jesus in Matthew 25:40, “ye did it unto me.”

Meat (βρωμα — brōma). Food it should be, not flesh (κρεα — krea).

Maketh my brother to stumble (σκανδαλιζει τον αδελπον μου — skandalizei ton adelphon mou). Late verb (lxx and N.T.) to set a trap-stick (Matthew 5:29) or stumbling-block like προσκομμα — proskomma in 1 Corinthians 8:9 (cf. Romans 14:13, Romans 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught.

I will eat no flesh for evermore (ου μη παγω κρεα εις τον αιωνα — ou mē phagō krea eis ton aiōna). The strong double negative ου μη — ou mē with the second aorist subjunctive. Here Paul has flesh (κρεα — krea) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Romans 14:21. This is Paul‘s principle of love (1 Corinthians 8:2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul‘s ideal of love.