1Cor 8:13, 9:12 | MHC | STEP | On Eating Things Offered to Idols. A. D. 57. 7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Christ died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to show them that their inference from this assumption was not just, namely, that therefore they might go into the idol-temple, and eat of the sacrifices, and feast there with their heathen neighbours. He does not indeed here so much insist upon the unlawfulness of the thing in itself as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here, I. He informs them that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothing. Howbeit, there is not in every man this knowledge; for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; with conscience of the idol; that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge of the greatest and plainest truths. Such were those of the one God and one Mediator. And yet some of those who were turned form heathenism to Christianity among the Corinthians seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and so their conscience, being weak, was defiled; that is, they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry: whereas the design of the gospel was to turn men from dumb idols to the living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and, while they ate what was sacrificed to them out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves by eating what was offered to an idol with an apprehension that thereby it became unclean, and made those so in a moral sense who should eat it, every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it in this sense unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences. II. He tells them that mere eating and drinking had nothing in them virtuous nor criminal, nothing that could make them better nor worse, pleasing nor displeasing to God: Meat commendeth us not to God; for neither if we eat are we the better, nor if we eat not are we the worse, . It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too ( ), because it plainly showed that they thought the idols nothing. But eating and drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort neither purifies nor defiles. Flesh offered to idols may in itself be as proper for food as any other; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake to think that distinction of food will make any distinction between men in God's account. Eating this food, and forbearing that, having nothing in them to recommend a person to God. III. He cautions them against abusing their liberty, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from , &c. But the apostle argues here that, even upon the supposition that they had such power, they must be cautious how they use it; it might be a stumbling-block to the weak ( ), it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity and revolting again to heathenism. "If a man see thee, who hast knowledge (hast superior understanding to his, and hereupon concedest that thou hast a liberty to sit at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing), shall not one who is less thoroughly informed in this matter, and thinks an idol something, be emboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry?" Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had. The apostle backs this caution with two considerations:-- 1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ died. We must deny ourselves even what is lawful rather than occasion their stumbling, and endanger their souls ( ): Through thy knowledge shall thy weak brother perish, for whom Christ died? Note, Those whom Christ hath redeemed with his most precious blood should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessarily grieve them, and much more every thing that would be likely to occasion their stumbling, or falling into sin. 2. The hurt done to them Christ takes as done to himself: When you sin so against the weak brethren and wound their consciences, you sin against Christ, . Note, Injuries done to Christians are injuries to Christ, especially to babes in Christ, to weak Christians; and most of all, involving them in guilt: wounding their consciences is wounding him. He has a particular care of the lambs of the flock: He gathers them in his arm and carries them in his bosom, . Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much? Shall we sin against Christ who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to ruin those whom he died to save? IV. He enforces all with his own example ( ): Wherefore if meat make my brother to offend I will eat no flesh while the world standeth, lest I make my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done that good may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to waive it. We must not rigorously claim nor use our own rights, to the hurt and ruin of a brother's soul, and so to the in jury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves! If we must not endanger other men's souls, how much should we be concerned not to destroy our own!

1 Corinthians 8:13

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Christ died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to show them that their inference from this assumption was not just, namely, that therefore they might go into the idol-temple, and eat of the sacrifices, and feast there with their heathen neighbours. He does not indeed here so much insist upon the unlawfulness of the thing in itself as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here,

I. He informs them that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothing. Howbeit, there is not in every man this knowledge; for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; with conscience of the idol; that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge of the greatest and plainest truths. Such were those of the one God and one Mediator. And yet some of those who were turned form heathenism to Christianity among the Corinthians seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and so their conscience, being weak, was defiled; that is, they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry: whereas the design of the gospel was to turn men from dumb idols to the living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and, while they ate what was sacrificed to them out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves by eating what was offered to an idol with an apprehension that thereby it became unclean, and made those so in a moral sense who should eat it, every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it in this sense unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences.

II. He tells them that mere eating and drinking had nothing in them virtuous nor criminal, nothing that could make them better nor worse, pleasing nor displeasing to God: Meat commendeth us not to God; for neither if we eat are we the better, nor if we eat not are we the worse, v. 8. It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too (v. 10), because it plainly showed that they thought the idols nothing. But eating and drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort neither purifies nor defiles. Flesh offered to idols may in itself be as proper for food as any other; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake to think that distinction of food will make any distinction between men in God's account. Eating this food, and forbearing that, having nothing in them to recommend a person to God.

III. He cautions them against abusing their liberty, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from ch. x. 20, &c. But the apostle argues here that, even upon the supposition that they had such power, they must be cautious how they use it; it might be a stumbling-block to the weak (v. 9), it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity and revolting again to heathenism. "If a man see thee, who hast knowledge (hast superior understanding to his, and hereupon concedest that thou hast a liberty to sit at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing), shall not one who is less thoroughly informed in this matter, and thinks an idol something, be emboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry?" Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had. The apostle backs this caution with two considerations:-- 1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ died. We must deny ourselves even what is lawful rather than occasion their stumbling, and endanger their souls (v. 11): Through thy knowledge shall thy weak brother perish, for whom Christ died? Note, Those whom Christ hath redeemed with his most precious blood should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessarily grieve them, and much more every thing that would be likely to occasion their stumbling, or falling into sin. 2. The hurt done to them Christ takes as done to himself: When you sin so against the weak brethren and wound their consciences, you sin against Christ, v. 12. Note, Injuries done to Christians are injuries to Christ, especially to babes in Christ, to weak Christians; and most of all, involving them in guilt: wounding their consciences is wounding him. He has a particular care of the lambs of the flock: He gathers them in his arm and carries them in his bosom, Isa. lx. 11. Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much? Shall we sin against Christ who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to ruin those whom he died to save?

IV. He enforces all with his own example (v. 13): Wherefore if meat make my brother to offend I will eat no flesh while the world standeth, lest I make my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done that good may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to waive it. We must not rigorously claim nor use our own rights, to the hurt and ruin of a brother's soul, and so to the in jury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves! If we must not endanger other men's souls, how much should we be concerned not to destroy our own!

1 Corinthians 9:12

3 Mine answer to them that do examine me is this, 4 Have we not power to eat and to drink? 5 Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6 Or I only and Barnabas, have not we power to forbear working? 7 Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8 Say I these things as a man? or saith not the law the same also? 9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12 If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14 Even so hath the Lord ordained that they which preach the gospel should live of the gospel.

Having asserted his apostolical authority, he proceeds to claim the rights belonging to his office, especially that of being maintained by it.

I. These he states, v. 3-6. "My answer to those that do examine me (that is, enquire into my authority, or the reasons of my conduct, if I am an apostle) is this: Have we not power to eat and drink (v. 4), or a right to maintenance? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas; and, not only to be maintained ourselves, but have them maintained also?" Though Paul was at that time single, he had a right to take a wife when he pleased, and to lead her about with him, and expect a maintenance for her, as well as himself, from the churches. Perhaps Barnabas had a wife, as the other apostles certainly had, and led them about with them. For that a wife is here to be understood by the sister-woman~adelphen gynaika, is plain from this, that it would have been utterly unfit for the apostles to have carried about women with them unless they were wives. The word implies that they had power over them, and could require their attendance on them, which none could have over any but wives or servants. Now the apostles, who worked for their bread, do not seem to have been in a capacity to buy or have servants to carry with them. Not to observe that it would have raised suspicion to have carried about even women-servants, and much more other women to whom they were not married, for which the apostles would never give any occasion. The apostle therefore plainly asserts he had a right to marry as well as other apostles, and claim a maintenance for his wife, nay, and his children too, if he had any, from the churches, without labouring with his own hands to procure it. Or I only and Barnabas, have not we power to for bear working? v. 6. In short, the apostle here claims a maintenance from the churches, both for him and his. This was due from them, and what he might claim.

II. He proceeds, by several arguments, to prove his claim. 1. From the common practice and expectations of mankind. Those who addict and give themselves up to any way of business in the world expect to live out of it. Soldiers expect to be paid for their service. Husbandmen and shepherds expect to get a livelihood out of their labours. If they plant vineyards, and dress and cultivate them, it is with expectation of fruit; if they feed a flock, it is with the expectation of being fed and clothed by it! Who goeth a warfare at any time at his own charge? Who planteth a vineyard, and eateth not the fruit thereof? Who feedeth a flock, and eateth not the milk thereof? v. 7-9. Note, It is very natural, and very reasonable, for ministers to expect a livelihood out of their labours. 2. He argues it out of the Jewish law: Say I these things as a man? Or saith not the law the same also? v. 8. Is this merely a dictate of common reason and according to common usage only? No, it is also consonant to the old law. God had therein ordered that the ox should not be muzzled while he was treading out the corn, nor hindered from eating while he was preparing the corn for man's use, and treading it out of the ear. But this law was not chiefly given out of God's regard to oxen, or concern for them, but to teach mankind that all due encouragement should be given to those who are employed by us, or labouring for our good--that the labourers should taste of the fruit of their labours. Those who plough should plough in hope; and those who thresh in hope should be partakers of their hope, v. 10. The law saith this about oxen for our sakes. Note, Those that lay themselves out to do our souls good should not have their mouths muzzled, but have food provided for them. 3. He argues from common equity: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? What they had sown was much better than they expected to reap. They had taught them the way to eternal life, and laboured heartily to put them in possession of it. It was no great matter, surely, while they were giving themselves up to this work, to expect a support of their own temporal life. They had been instruments of conveying to them the greater spiritual blessings; and had they no claim to as great a share in their carnal things as was necessary to subsist them? Note, Those who enjoy spiritual benefits by the ministry of the word should not grudge a maintenance to such as are employed in this work. If they have received a real benefit, one would think they could not grudge them this. What, get so much good by them, and yet grudge to do so little good to them! Is this grateful or equitable? 4. He argues from the maintenance they afforded others: "If others are partakers of this power over you, are not we rather? You allow others this maintenance, and confess their claim just; but who has so just a claim as I from the church of Corinth? Who has given greater evidence of the apostolic mission? Who had laboured so much for your good, or done like service among you?" Note, Ministers should be valued and provided for according to their worth. "Nevertheless," says the apostle, "we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. We have not insisted on our right, but have rather been in straits to serve the interests of the gospel, and promote the salvation of souls." He renounced his right, rather than by claiming it he would hinder his success. He denied himself, for fear of giving offence; but asserted his right lest his self-denial should prove prejudicial to the ministry. Note, He is likely to plead most effectually for the rights of others who shows a generous disregard to his own. It is plain, in this case, that justice, and not self-love, is the principle by which he is actuated. 5. He argues from the old Jewish establishment: "Do you not know that those who minister about holy things live of the things of the temple, and those who wait at the altar are partakers with the altar? v. 13. And, if the Jewish priesthood was maintained out of the holy things that were then offered, shall not Christ's ministers have a maintenance out of their ministry? Is there not as much reason that we should be maintained as they?" He asserts it to be the institution of Christ: "Even so hath the Lord ordained that those who preach the gospel should live of the gospel (v. 14), should have a right to a maintenance, though not bound to demand it, and insist upon it." It is the people's duty to maintain their minister, by Christ's appointment, though it be not a duty bound on every minister to call for or accept it. He may waive his right, as Paul did, without being a sinner; but those transgress an appointment of Christ who deny or withhold it. Those who preach the gospel have a right to live by it; and those who attend on their ministry, and yet take no thought about their subsistence, fail very much in their duty to Christ, and respect owing to them.