---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 8"
description: "CHAPTER 8   :-. ON PARTAKING
OF MEATS OFFERED
TO IDOLS. 1. Though to those knowing that
an idol has no existence, the question of eating meats offered to"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/8"
---

CHAPTER 8

. ON PARTAKING
OF MEATS OFFERED
TO IDOLS.

**1.** 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 ) 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 ([Numbers 25:2](../../../kjv/numbers/25/2); [Psalms 106:28](../../../kjv/psalms/106/28)).
The apostles forbade it in their decree issued from Jerusalem
([Acts 15:1-29](../../../kjv/acts/15/1-29); [Acts 21:25](../../../kjv/acts/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 [Acts 21:25](../../../kjv/acts/21/25) 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, [Acts 21:25](../../../kjv/acts/21/25). "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],
([1 Corinthians 10:23](../../../kjv/1-corinthians/10/23); [Romans 14:15](../../../kjv/romans/14/15)).
**edifieth**—tends to *build
up* the spiritual temple ([1 Corinthians 3:9](../../../kjv/1-corinthians/3/9);
[1 Corinthians 6:19](../../../kjv/1-corinthians/6/19)).

**2. And**—omitted in the oldest
manuscripts The absence of the connecting particle gives an
emphatical sententiousness to the style, suitable to the subject. The
first step to knowledge is to know our own ignorance. Without love
there is only the *appearance* of knowledge.
**knoweth**—The oldest
manuscripts read a *Greek* word implying *personal
experimental acquaintance,* not merely *knowledge of a fact,*
which the *Greek* of "we know" or *are aware*
([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)) means.
**as he ought to
know**—experimentally and in the way of "love."

**3. love God**—the source of love
to our neighbor ([1 John 4:11](../../../kjv/1-john/4/11);
[1 John 4:12](../../../kjv/1-john/4/12); [1 John 4:20](../../../kjv/1-john/4/20);
[1 John 5:2](../../../kjv/1-john/5/2)).
**the same**—literally,
"this man"; he who loves, not he who "thinks that he
knows," not having "charity" or love ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1);
[1 Corinthians 8:2](../../../kjv/1-corinthians/8/2)).
**is known of him**—is
known with the knowledge of approval and is acknowledged by God as
His ([Psalms 1:6](../../../kjv/psalms/1/6); [Galatians 4:9](../../../kjv/galatians/4/9);
[2 Timothy 2:19](../../../kjv/2-timothy/2/19)). Contrast, "I
never knew you" ([Matthew 7:23](../../../kjv/matthew/7/23)).
To love God is to know God; and he who thus knows God has been first
known by God (compare [1 Corinthians 13:12](../../../kjv/1-corinthians/13/12);
[1 Peter 1:2](../../../kjv/1-peter/1/2)).

**4. As concerning,** c.—resuming
the subject begun in [1 Corinthians 8:1](../../../kjv/1-corinthians/8/1),
"As touching," &c.
**idol is nothing**—has no
true being at all, the god it represents is not a living reality.
This does not contradict [1 Corinthians 8:1](../../../kjv/1-corinthians/8/1), which states that they who worship idols, worship devils
for here it is the GODS
*believed by the worshippers to be represented by the idols*
which are denied to have any existence, not the devils which really
under the idols delude the worshippers.
**none other God**—The
oldest manuscripts omit the word "other"; which gives a
clearer sense.

**5.** "For even supposing
there are (exist) gods so called (), whether in heaven (as the sun, moon, and stars) or in earth
(as deified kings, beasts, c.), as there be (a recognized fact,
[Deuteronomy 10:17](../../../kjv/deuteronomy/10/17) [Psalms 135:5](../../../kjv/psalms/135/5);
[Psalms 136:2](../../../kjv/psalms/136/2)) gods many and lords
many." Angels and men in authority are termed *gods* in
Scripture, as exercising a divinely delegated power under God
(compare [Exodus 22:9](../../../kjv/exodus/22/9); [Exodus 22:28](../../../kjv/exodus/22/28);
[Psalms 82:1](../../../kjv/psalms/82/1); [Psalms 82:6](../../../kjv/psalms/82/6);
[John 10:34](../../../kjv/john/10/34); [John 10:35](../../../kjv/john/10/35)).

**6. 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 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 [Romans 11:36](../../../kjv/romans/11/36);
[Hebrews 2:10](../../../kjv/hebrews/2/10)).
**one Lord**—contrasted
with the "many lords" of heathendom ([Hebrews 2:10](../../../kjv/hebrews/2/10)).
**by whom**— ([John 1:3](../../../kjv/john/1/3);
[Hebrews 1:2](../../../kjv/hebrews/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
([Colossians 1:20](../../../kjv/colossians/1/20); [Revelation 21:5](../../../kjv/revelation/21/5)).
Also, as all things are *by* Christ by creation, so they (we
especially) are restored *by* Him by the new creation.

**7. Howbeit**—Though to us who
"have knowledge" ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1);
[1 Corinthians 8:4-6](../../../kjv/1-corinthians/8/4-6)) all meats are
indifferent, yet "this knowledge is not in all" in the same
degree as we have it. Paul had admitted to the Corinthians that "we
all have knowledge" ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)),
that is, so far as Christian *theory* goes; but *practically*
some have it not in the same degree.
**with conscience**—an
ancient reading; but other very old manuscripts read "association"
or "habit." In either reading the meaning is: Some Gentile
Christians, whether from old *association* of ideas or
misdirected *conscience,* when they ate such meats, ate them
with some feeling as if the idol were something real ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)), and had changed the meats by the fact of the consecration
into something either holy or else polluted.
**unto this hour**—after
they have embraced Christianity; an implied censure, that they are
not further advanced by this time in Christian "knowledge."
**their conscience . . . is
defiled**—by their eating it "as a thing offered to idols."
If they ate it unconscious at the time that it had been offered to
idols, there would be no defilement of conscience. But conscious of
what it was, and not having such knowledge as other Corinthians
boasted of, namely, that an idol is nothing and can therefore neither
pollute nor sanctify meats, they by eating them sin against
conscience (compare [1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)). It was on the ground of Christian expediency, not to
cause a stumbling-block to "weak" brethren, that the
Jerusalem decree against partaking of such meats (though indifferent
*in themselves*) was passed ([1 Corinthians 8:1](../../../kjv/1-corinthians/8/1)). Hence he here vindicates it against the Corinthian
asserters of an inexpedient liberty.

**8.** Other old manuscripts read,
"Neither if we do not eat, are we the better: neither if we eat
are we the worse": the language of the eaters who justified
their eating thus [LACHMANN].
In *English Version* Paul admits that "meat neither
*presents* [so the *Greek* for 'commendeth'] us as
commended nor as disapproved before God": it does not affect our
standing before God ([Romans 14:6](../../../kjv/romans/14/6)).

**9. this liberty of yours**—the
watchword for lax Corinthians. The very indifference of meats, which
I concede, is the reason why ye should "take heed" not to
tempt weak brethren *to act against their conscience* (which
constitutes sin, [Romans 14:22](../../../kjv/romans/14/22);
[Romans 14:23](../../../kjv/romans/14/23)).

**10. if any man**—being weak.
**which hast knowledge**—The
very knowledge which thou pridest thyself on (), will lead the weak after thy example to do that against his
conscience, which thou doest without any scruple of conscience;
namely, to eat meats offered to idols.
**conscience of him which is
weak**—rather, "His conscience, *seeing he* is weak"
[ALFORD and others].
**emboldened**—literally,
"built up." You ought to have *built up* your brother
in good: but by your example your *building* him *up* is
the emboldening him to violate his conscience.

**11. shall . . . perish**—The
oldest manuscripts read "perisheth." A single act seemingly
unimportant may produce everlasting consequences. The weak brother
loses his faith, and if he do not recover it, his salvation [BENGEL]
([Romans 14:23](../../../kjv/romans/14/23)).
**for whom Christ died**—and
for whose sake we too ought to be willing to die ([Romans 14:23](../../../kjv/romans/14/23)). And yet professing Christians at Corinth virtually tempted
their brethren to their damnation, so far were they from sacrificing
aught for their salvation. Note here, that it is no argument against
the dogma that *Christ died for all, even for those who perish,*
to say that thus He would have died *in vain* for many.
Scripture is our rule, not our suppositions as to consequences. More
is involved in redemption than the salvation of man: the *character
of God* as at once just and loving is vindicated even in the case
of the lost for they might have been saved, and so even in their case
Christ has not died in vain. So the mercies of God's providence are
not in vain, though many abuse them. Even the condemned shall
manifest God's love in the great day, in that they too had the offer
of God's mercy. It shall be the most awful ingredient in their cup
that they might have been saved but would not: Christ died to redeem
even them.

**12. wound their weak
conscience**—literally, "*smite* their conscience,
being (as yet) *in a weak state.*" It aggravates the
cruelty of the act that it is committed on the weak, just as if one
were to *strike an invalid.*
**against Christ**—on
account of the sympathy between Christ and His members ([Matthew 25:40](../../../kjv/matthew/25/40);
[Acts 9:4](../../../kjv/acts/9/4); [Acts 9:5](../../../kjv/acts/9/5)).

**13. 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.

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