1 Corinzi 8:3 Commento

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 if any man love God,.... As they do, and show it, who love their brethren, and are careful not to grieve them; and make use of their superior knowledge, not for their destruction, but edification: the same is known of him; is taught by him, made to know more by him; such an one increases in spiritual knowledge, or he is highly approved of, esteemed, and beloved by God: he takes a special and particular notice of him, manifests his love to him, and will own and acknowledge him another day, when proud, haughty, overbearing, and hard hearted professors, will be rejected by him.

"But if any man love God, the same," he doth not say, "knoweth Him," but, "is known of Him." For we have not known Him, but He hath known us. And therefore did Christ say, "Ye have not chosen Me, but I have chosen you." And Paul elsewhere, "Then shall I know fully, even as also I have been known." Observe now, I pray, by what means he brings down their high-mindedness. First, he points out that not they alone knew the things which they knew; for "we all," he saith, "have knowledge." Next, that the thing itself was hurtful so long as it was without love; for "knowledge," saith he, "puffeth up." Thirdly, that even joined with love it is not complete nor perfect. "For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know," so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, "hath known God," but, "is known of Him." Again, that this very thing comes of love which they have not as they ought. For, "if any man," saith he, "love God, the same is known of Him."

Paul says: “If one loves God, one is known by him.” He certainly did not say “one knows God,” a dangerous presumption, but “he is known by God.” Elsewhere he remarks, “But now you know God,” and then immediately corrects himself: “or rather you are known by God.”

Once some brothers came to visit Antony, and Joseph was with them. Antony, wanting to test them, began to speak about holy Scripture. He asked the younger monks first the meaning of text after text, and each of them answered as well as he could. To each he said, ‘You have not yet found the right answer.’ Then he said to Joseph, ‘What do you think is the meaning of this word?’ He replied, ‘I don’t know.’ Antony said, ‘Indeed Joseph alone has found the true way, for he said he did not know.’

These words have the following meaning: whoever loves his neighbor undoubtedly loves God as well; and whoever loves God (he did not say "has known" God, but) "has knowledge" from God, that is, has become known to God and His own. And having become known to God, he receives knowledge from Him; but even this knowledge is imperfect. Therefore, even if you do have knowledge, do not be puffed up: for it is not perfect and is not your own merit, but a gift from God. See how many measures he uses to restrain their arrogance.

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 if any man love God - In that way which the commandment requires, which will necessarily beget love to his neighbor, the same is known of him - is approved of God, and acknowledged as his genuine follower.

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).

love God--the source of love to our neighbor (Jo1 4:11-12, Jo1 4:20; Jo1 5:2). the same--literally, "this man"; he who loves, not he who "thinks that he knows," not having "charity" or love (Co1 8:1-2). is known of him--is known with the knowledge of approval and is acknowledged by God as His (Psa 1:6; Gal 4:9; Ti2 2:19). Contrast, "I never knew you" (Mat 7:23). To love God is to know God; and he who thus knows God has been first known by God (compare Co1 13:12; Pe1 1:2).