1 Corinthians 8:13 Komentář

The apostle, in this chapter, answers another case proposed to him by some of the Corinthians, about eating those things that had been sacrificed to idols. I. He hints at the occasion of this case, and gives a caution against too high an esteem of their knowledge (Co1 8:1-3). II. He asserts the vanity of idols, the unity of the Godhead, and the sole mediation of Christ between God and man (Co1 8:4-6). III. He tells them that upon supposition that it were lawful in itself to eat of things offered to idols (for that they themselves are nothing), yet regard must be had to the weakness of Christian brethren, and nothing done that would lay a stumbling block before them, and occasion their sin and destruction (Co1 8:7 to the end).

INTRODUCTION TO 1 CORINTHIANS 8 In this chapter the apostle proceeds to consider the case of eating things offered to idols, which, though an indifferent thing, was abused by many in the Corinthian church, to the scandal and hurt of weak Christians; wherefore the apostle dissuades from the use of it, and refutes the arguments which were used by them in defence of their practice. And the general foundation on which they proceeded being their knowledge of Christian liberty, he begins with that; and makes answer to it, by granting, that he, and they, and all had knowledge in general; and by distinguishing between knowledge and charity, the one puffing up, and the other edifying: wherefore to argue from the one, to the disuse of the other, was wrong, Co1 8:1 seeing that kind of knowledge, which was not accompanied with love, was no true knowledge, Co1 8:2 but that was right which had annexed to it love to God, and our neighbour, Co1 8:3 and then applies this observation to the case of things offered to idols; and explains the knowledge which some had, and boasted of, that an idol was nothing, and that there was but one God, Co1 8:4 which latter he proves and confirms, partly by allowing that there were many nominal gods and lords, both in heaven and earth; but then they were only so by name, not by nature, Co1 8:5 and partly by observing the common faith of Christians, that there is but one God, and one Lord Jesus, who are both described by their names and properties, Co1 8:6 But now, though there was such knowledge concerning an idol, as nothing, and things offered to it, as indifferent, in some, this was not the case of all; who, as their knowledge was small, their consciences were weak, and were defiled by eating such things through the example of others, Co1 8:7 wherefore it became such who had greater knowledge to abstain from eating them; partly from the unprofitableness of such eating to them with respect to divine acceptance, it making them neither better nor worse, Co1 8:8 and partly from the harmfulness of it to others, it being a stumblingblock to the weak, which ought not to be laid in their way, Co1 8:9 and emboldening to do so likewise to the injury of their weak consciences, Co1 8:10 and so was to the loss and ruin of their peace and comfort, which is aggravated by their being brethren, and such for whom Christ died, Co1 8:11. Thus by wounding their weak consciences, they that drew them into this practice, by their example, sinned both against their brethren, and Christ himself, Co1 8:12. From all which the apostle concludes, that rather than offend a weak brother, it was right never to eat any flesh at all; and this he strengthens by his own example and resolution, Co1 8:13.

Wherefore if meat make my brother to offend,.... This is the conclusion of the whole, which the apostle makes with respect to himself, and proposes for the imitation of others; that since an imprudent use of Christian liberty, in this article of eating things offered to idols, might be attended with such bad consequences, as to lay a stumblingblock in the way of weak Christians, and be a means of emboldening them to do things contrary to their consciences, and so break the peace of their minds, wound their spirits, grieve and afflict their souls, and not only so, but so to do would be to sin against Christ himself; rather than do any of these things, or be accessary to them, he determines, in the strength of divine grace, that he will eat no flesh while the world standeth; or "for ever": not only he resolves he will not eat flesh offered to idols, but no other flesh, if this was an offence to a weak brother; and he not only concludes to abstain a few days, or months, or years, but as long as he should live in the world: he chose rather to live on herbs, or any other food but this, lest, says he, I make my brother to offend: this is truly Christian charity, a proof of brotherly love, and it shows a concern for the peace and welfare of others, when a person foregoes his own right, and drops the use of his liberty, rather than grieve, wound, and offend a brother in Christ. Next: 1 Corinthians Chapter 9

And if we would persuade any of our fellow-guests to virtue, we are all the more on this account to abstain from those dainty dishes; and so exhibit ourselves as a bright pattern of virtue, such as we ourselves have in Christ. "For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts," says he, "that I may not make my brother stumble." I gain the man by a little self-restraint.

Moreover, what a number of serious mischiefs we see to have arisen hence; and what a multitude of virgins we behold corrupted by unlawful and dangerous conjunctions of this kind, to our great grief of mind! But if they have faithfully dedicated themselves to Christ, let them persevere in modesty and chastity, without incurring any evil report, and so in courage and steadiness await the reward of virginity. But if they are unwilling or unable to persevere, it is better that they should marry, than that by their crimes they should fall into the fire. Certainly let them not cause a scandal to the brethren or sisters, since it is written, "If meat cause my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."

"Wherefore, if meat make my brother to stumble, I will eat no flesh for ever." This is like the best of teachers, to teach in his own person the things which he speaks. Nor did he say whether justly or unjustly; but in any case. "I say not," (such is his tone,) "meat offered in sacrifice to an idol, which is already prohibited for another reason; but if any even of those things which are within license and are permitted causes stumbling, from these also will I abstain: and not one or two days, but all the time of my life." For he saith, "I will eat no flesh for ever." And he said not, "Lest I destroy my brother," but simply, "That I make not my brother to stumble." For indeed it comes of folly in the extreme that what things are greatly cared for by Christ, and such as He should have even chosen to die for them, these we should esteem so entirely beneath our notice as not even to abstain from meats on their account.

Those who are stronger and are not troubled by scruples are nevertheless commanded to abstain so as not to offend those who, on account of their weakness, still find abstinence necessary.

It is all right to have a wife, but if she commits adultery she is to be rejected. Likewise, it is all right to eat meat, but if it has been sacrificed to idols it is to be refused.

As an excellent teacher, he proves by his own example what he speaks about. And he did not say: "if it causes to stumble" justly, but in whatever way it may be. He also did not say: "I will not eat" food offered to idols, but meat in general, even if it were permitted. He did not say, again: for one or two days, but for his whole life; for this is what "forever" means. He did not say, finally: so as not to destroy, but only: "so as not to cause to stumble."

The question of the Corinthians concerning meats offered to idols, and the apostle's preface to his instructions on that head, Co1 8:1-3. The nature of idolatry, Co1 8:4, Co1 8:5. Of genuine worship, Co1 8:6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, Co1 8:7. Neither eating nor abstinence in themselves recommend us to God, Co1 8:8. But no man should use his Christian liberty so as to put a stumbling block before a brother, Co1 8:9, Co1 8:10. If he act otherwise, he may be the means of a brother's destruction, Co1 8:11. Those who act so as to wound the tender conscience of a brother, sin against Christ, Co1 8:12. The apostle's resolution on this head, Co1 8:13.

Wherefore, etc. - Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin. The following words of Origen contain a very solemn lesson and warning: "If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ; our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways, and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us." See Whitby on this place. 1. The greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven. 2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and Rom 14:15; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavor to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it, and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition. If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother perish; and might have that effect, had not God determined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it. Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom he has purchased by his blood; and destroying them for whose salvation he has suffered. If this intent of Christ's death be denied, how can we show in what Christ has demonstrated his great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to him as members of his mystical body, are we injurious to Christ? See Whitby on this place. 3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the Church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces. 4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties. 5. Though we are bound to take heed that we put not a stumbling block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blamable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man's conscience, how sincere soever he may be. 6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them.

ON PARTAKING OF MEATS OFFERED TO IDOLS. (Co1 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare Co1 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority. we know that we all have knowledge--The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in Co1 8:7 he speaks of some who practically have not] this knowledge." Knowledge puffeth up--when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, Co1 8:4. "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [BENGEL], (Co1 10:23; Rom 14:15). edifieth--tends to build up the spiritual temple (Co1 3:9; Co1 6:19).

meat--Old English for "food" in general. make . . . to offend--Greek, "is a stumbling-block to." no flesh--In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother. Next: 1 Corinthians Chapter 9