1 Corinthians 8:6 Kommentar

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.

But to us there is but one God, the Father,.... In this Christians and Jews agree with the best and wisest philosophers of the Gentiles, that there is but one God; which is clear from the perfections of God, as necessary existence, eternity, infinity, omnipotence, all-sufficiency, goodness, and perfection; from one first cause of all things; from the government of the world; and from the writings of the Old and New Testament: so that to us believers this point is out of all doubt; but who this one God is the Gentiles knew not, and the Jews are very ignorant of; but we Christians know him to be "the Father"; by whom meant either God essentially considered, the one God, Father, Son, and Spirit, called the Father, not in relation to any person in the Godhead, but in relation to the creatures: so this one God, Father, Son, and Spirit, is the Father of spirits, the creator of angels, and the souls of men, the God of all flesh, the Father of all the individuals of human nature, the Father or author of all the mercies and blessings the children of men enjoy. Or else personally considered, and so designs the first person in the Godhead, who is called so in relation to his Son, who is styled the only begotten of the Father: and when he is said to be the one God, it must be understood, not as exclusive of the Son and Spirit; for if the Son stands excluded in this clause from being the one God with the Father, by the same rule of interpretation, the Father, in the next clause must stand excluded from being the one Lord with Christ; but as dominion or lordship belongs to the Father, so deity to the Son, and also to the Spirit. Of whom are all things; all created beings and things; angels are of him, are created by him, serve and worship him; devils are of him, and under him, and at his control, though they have rebelled against him; all mankind are of him, and are his offspring; the whole universe, the heavens, the earth, and seas, and all that in them are, are of him; all things in nature, providence, grace, and glory, come of him: he is the author of every mercy, temporal and spiritual. And we in him: or "for him": as creatures we are not only made by him, but live in him, and are supported in him, and by him, and are created for his glory: though this seems rather to respect what believers are, as new creatures; they are in God; they are interested in him as their covenant God, and in his everlasting and immutable love; they are engraven on his hands, and set as a seal on his heart; they are "into him", as it may be rendered; they are brought into nearness to him, and communion with him; and are "for him", are chosen, redeemed, regenerated, and called for the glorifying of his grace, and to show forth his praise. And one Lord Jesus Christ; so called, not to the exclusion of the Father and Spirit, but in opposition to the lords many before mentioned, and with respect to all his people. Christ is the one Lord of all, as he is God over all, the Creator and Former of all things; and he is so likewise as Mediator, having all power, dominion, and government put into his hands: he is, in a special sense, the one Lord of his people, and that by right of marriage to them; by right of redemption of them; through his being an head unto them, and King of them; and by a voluntary surrender of themselves to him, rejecting all other lords, as sin, Satan, and the world, who have formerly had dominion over them, they acknowledge him to be their one and only Lord: by whom are all things; in nature; all the created beings of this, or the other world, whether visible or invisible, thrones, dominions, principalities, and powers, are by him; no creature was made without him, and all by him; and all things in grace, our election, redemption, reconciliation, pardon, justification, and everlasting glory and happiness, And we by him; we are redeemed by him from sin, Satan, the law, death, and hell; we are by him what we are, as Christians, as believers in him; by him, and from him, we have all the grace and the supplies of it we have; by him we have access to the Father, and fellowship with him; by him we are governed, influenced, protected, and preserved to his kingdom and glory; and by him we are, and shall be, saved with an everlasting salvation.

And [know ye, moreover], that He who was born of a woman was the Son of God, and He that was crucified was "the first-born of every creature," and God the Word, who also created all things. For says the apostle, "There is one God, the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things." And again, "For there is one God, and one Mediator between God and man, the man Christ Jesus; " and, "By Him were all things created that are in heaven, and on earth, visible and invisible; and He is before all things, and by Him all things consist."

Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, "that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith," as Paul admonished you. For if there is one God of the universe, the Father of Christ, "of whom are all things; " and one Lord Jesus Christ, our [Lord], "by whom are all things; " and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all."

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know? " And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows.

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. "Have we not power to eat and to drink?" And "we know"-he says the truth-"that an idol is nothing in the world; but we have only one true God, of whom are all things, and one Lord Jesus. But," he says, "through thy knowledge thy weak brother perishes, for whom Christ died; and they that wound the conscience of the weak brethren sin against Christ." Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;" neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons.

Marcion, however, does not say that the Creator is not God; so that the apostle can hardly be thought to have ranked the Creator amongst those who are called gods, without being so; since, even if they had been gods, "to us there is but one God, the Father." Now, from whom do all things come to us, but from Him to whom all things belong? And pray, what things are these? You have them in a preceding part of the epistle: "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come.

For in this he has said only what Christ testifies of Himself. For Christ gave this testimony, and said, "All things are delivered unto me of my Father; "

In saying, then, "through Him," has he denied that all things were made in Him, through Whom he says that all things exist? These words, "in Him" and "with Him," have this force, that by them is understood one and like in all respects, not contrary. Which he also made clear farther on, saying: "All things have been created through Him and in Him;" for, as we said above, Scripture witnesses that these three expressions, "with Him," and "through Him," and "in Him," are equivalent in Christ.

Who, then, would dare to deny the oneness of Name, when he sees the oneness of the working. But why should I maintain the unity of the Name by arguments, when there is the plain testimony of the Divine Voice that the Name of the Father, the Son, and the Holy Spirit is one? For it is written: "Go, baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit." He said, "in the Name," not "in the Names." So, then, the Name of the Father is not one, that of the Son another, and that of the Holy Spirit another, for God is one; the Names are not more than one, for there are not two Gods, or three Gods.

"For though there be that are called gods, whether in heaven or on earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus Christ, through Whom are all things, and we through Him." Since he had said, that "an idol is nothing" and that "there is no other God;" and yet there were idols and there were those that were called gods; that he might not seem to be contradicting plain facts, he goes on to say, "For though there be that are called gods, as indeed there are;" not absolutely, "there are;" but, "called," not in reality having this but in name: "be it in heaven or on earth:-in heaven," meaning the sun and the moon and the remainder of the choir of stars; for these too the Greeks worshipped: but upon the earth demons, and all those who had been made gods of men:-"yet to us there is One God, the Father." In the first instance having expressed it without the word "Father," and said, "there is no God but one," he now adds this also, when he had utterly cast out the others. Next, he adduces what indeed is the greatest token of divinity; "of Whom are all things." For this implies also that those others are not gods. For it is said, "Let the gods who made not the heaven and the earth perish." Then he subjoins what is not less than this, "and we unto Him." For when he saith, "of Whom are all things," he means the creation and the bringing of things out of nothing into existence. But when he saith, "and we unto Him," he speaks of the word of faith and mutual appropriation, as also he said before, "but of Him are ye also in Christ Jesus." In two ways we are of Him, by being made when we were not, and by being made believers. For this also is a creation: a thing which he also declares elsewhere; "that He might create in Himself of the twain one new man." "And there is one Lord, Jesus Christ, through Whom are all things, and we through Him." And in regard to Christ again, we must conceive of this in like manner. For through Him the race of men was both produced out of nothing into existence, and returned from error to truth. So that as to the phrase "of Whom," it is not to be understood apart from Christ. For of Him, through Christ, were we created. Nor yet, if you observe, hath he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God. For the Scripture useth also often to interchange them; as when it saith, "The Lord saith unto My Lord;" and again, "Wherefore God Thy God hath appointed Thee;" and, "Of Whom is Christ according to the flesh, Who is God over all." And in many instances you may see these names changing their places. Besides, if they were allotted to each nature severally, and if the Son were not God, and God as the Father, yet continuing a Son: after saying, "but to us there is but One God," it would have been superfluous, his adding the word "Father," with a view to declare the Unbegotten. For the word of God was sufficient to explain this, if it were such as to denote Him only. And this is not all, but there is another remark to make: that if you say, "Because it is said 'One God,' therefore the word God doth not apply to the Son;" observe that the same holds of the Son also. For the Son also is called "One Lord," yet we do not maintain that therefore the term Lord applies to Him alone. So then, the same force which the expression "One" has, applied to the Son, it has also, applied to the Father. And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled One God. Now if any were to say, "Why did he make no mention of the Spirit?" our answer might be this: His argument was with idolaters, and the contention was about "gods many and lords many." And this is why, having called the Father, God, he calls the Son, Lord. If now he ventured not to call the Father Lord together with the Son, lest they might suspect him to be speaking of two Lords; nor yet the Son, God, with the Father, lest he might be supposed to speak of two Gods: why marvel at his not having mentioned the Spirit? His contest was, so far, with the Gentiles: his point, to signify that with us there is no plurality of Gods. Wherefore he keeps hold continually of this word, "One;" saying, "There is no God but One; and, to us there is One God, and One Lord." From which it is plain, that to spare the weakness of the hearers he used this mode of explanation, and for this reason made no mention at all of the Spirit. For if it be not this, neither ought he to make mention of the Spirit elsewhere, nor to join Him with the Father and the Son. For if He be rejected from the Father and Son, much more ought He not to be put in the same rank with them in the matter of Baptism; where most especially the dignity of the Godhead appears and gifts are bestowed which pertain to God alone to afford. Thus then I have assigned the cause why in this place He is passed over in silence. Now do thou if this be not the true reason, tell me, why He is ranked with Them in Baptism? But thou canst not give any other reason but His being of equal honor. At any rate, when he has no such constraint upon him, he puts Him in the same rank, saying thus: "The grace of our Lord Jesus Christ, and the love of God and the Father, and the fellowship of the Holy Ghost, be with you all:" and again, "There are diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord; and there are diversities of workings but the same God." But because now his speech was with Greeks and the weaker sort of the converts from among Greeks, for this reason he husbands it so far. And this is what the prophets do in regard of the Son; no where making mention of Him plainly because of the infirmity of the hearers.

You have made not only what is created and formed but also whatever can be created and formed. Everything which is formed from the formless must first be formless before it can be a formed thing.

“From him” means from the Father. “Through him” means through the Son. “In him” means in the Holy Spirit. It is self-evident that the Father, the Son and the Holy Spirit are one God.

Everything which exists has been created by the Father through the Son. It is impossible for God not to be Lord as well, and since the Lord is God, it is clear that Father and Son are one.

Just as there is one God the Father from whom are all things, so there is one Lord Jesus Christ through whom are all things.

We say “one” to stop anyone dreaming that there could be another. We say “one” lest you should hear of his work under manifold names.

Note once more the apostle’s wisdom. For having first demonstrated that the words Lord and God are synonymous, he then splits them up, calling the Father one and the Son the other.

The Father is one, just as the Son is one. If the Son is called Lord, that does not make the Father any less Lord, just as when it is said that God the Father is one, the Son is no less God.

All things were brought into being through the Son, and we also through Him were brought into being and into well-being, that is, we became believers and passed from error to truth. When you hear the words "one God the Father and one Lord Jesus Christ," do not think that the name of God is assigned exclusively to the Father, and the name of Lord to the Son. For without distinction the Son is also called God, for example in the words: "from them is Christ according to the flesh, who is over all, God" (Rom. 9:5); likewise the Father is also called Lord, for example in the words: "the Lord said to my Lord" (Ps. 110:1). But since the apostle is speaking with the Greeks, who honor many gods and many lords, he did not call the Son God, lest they, being accustomed to polytheism, should think of two gods; nor did he call the Father Lord, lest they should think that we too have many lords. For this same reason, that is, sparing the weakness of his hearers, he did not mention the Spirit here either, just as the prophets did not clearly mention the Son because of the weakness of the Jews, lest they should think of a passionate begetting. Therefore he constantly adds "one"; he says: "there is no God but One"; and "one God"; and "one Lord." Thus, he called the Father the one God to distinguish Him from the falsely-named gods, and not from the Son; likewise he called the Son the one Lord to distinguish Him from the falsely-named lords, and not from the Father.

Although he said that there is no other God, while the Greeks said that there are many gods, lest they consider him to be openly contradicting, he says: although there are "so-called" gods, that is, those who are called such, but who in truth are not gods. "Whether in heaven," such as the sun and moon and the rest of the stars, which were worshipped as gods by the Greeks. "Or on earth," such as certain people whom they recognized as gods. "But for us there is one God the Father, from Whom are all things": by this he indicates that He is the Creator; "and we for (εἰς) Him": by this he indicates faith in Him and devotion to Him. As if he said: we have turned to Him and attached ourselves to Him.

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.

But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth. And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι' αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved.

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).

to us--believers. of whom--from whom as Creator all things derive their existence. we in him--rather, "we for Him," or "unto Him." God the FATHER is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (CHRIST). So entirely are the Father and Son one (compare Rom 11:36; Heb 2:10). one Lord--contrasted with the "many lords" of heathendom (Co1 8:5). by whom-- (Joh 1:3; Heb 1:2). we by him--as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Rev 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.