1Cor 8:7, Rev 3:4, 14:4 | Barnes | STEP | Verse 7. Howbeit . But. In the previous verses Paul had stated the argument of the Corinthians--that they all knew that an idol was nothing; that they worshipped but one God; and that there could be no danger of their falling into idolatry, even should they partake of the meat offered in sacrifice to idols. Here he replies, that though this might be generally true, yet it was not universally; for that some were ignorant on this subject, and supposed that an idol had a real existence, and that to partake of that meat would be to confirm them in their superstition. The inference therefore is, that on their account they should abstain. See . There is not , etc. There are some who are weak and ignorant; who have still remains of heathen opinions and superstitious feelings. That knowledge . That there is but one God; and that an idol is nothing. For some, with conscience of the idol . From conscientious regard to the idol; believing that an idol god has a real existence; and that his favour should be sought, and his wrath be deprecated. It is not to be supposed that converted men would regard idols as the only God; but they might suppose that they were intermediate beings, good or bad angels, and that it was proper to seek their favour or avert their wrath. We are to bear in mind that the heathen were exceedingly ignorant; and that their former notions and superstitious feelings about the gods whom their fathers worshipped, and whom they had adored, would not soon leave them, even on their conversion to Christianity. This is just one instance, like thousands, in which former erroneous opinions, prejudices, or superstitious views may influence those who are truly converted to God, and greatly mar and disfigure the beauty and symmetry of their religious character. Eat it aa a thing , etc. As offered to an idol who was entitled to adoration; or as having a right to their homage. They supposed that some invisible spirit was present with the idol; and that his favour should be sought, or his wrath averted, by sacrifice. And their conscience being weak . Being unenlightened on this subject; and being too weak to withstand the temptation in such a case. Not having a conscience sufficiently clear and strong to enable them to resist the temptation; to overcome all their former prejudices and superstitious feelings; and to act in an independent manner, as if an idol were nothing. Or their conscience was morbidly sensitive and delicate on this subject: they might be disposed to do right, and yet not have sufficient knowledge to convince them that an idol was nothing, and that they ought not to regard it. Is defiled . Polluted; contaminated. By thus countenancing idolatry he is led into sin, and contracts guilt that will give him pain when his conscience becomes more enlightened, . From superstitious reverence of the idol, he might think that he was doing right; but the effect would be to lead him to a conformity to idol worship that would defile his conscience, pollute his mind, and ultimately produce the deep and painful conviction of guilt. The general reply, therefore, of Paul to the first argument in favour of partaking of the meat offered in sacrifice to idols is, that all Christians have not full knowledge on the subject; and that to partake of that might lead them into the sin of idolatry, and corrupt and destroy their souls.

1 Corinthians 8:7

Verse 7. Howbeit. But. In the previous verses Paul had stated the argument of the Corinthians--that they all knew that an idol was nothing; that they worshipped but one God; and that there could be no danger of their falling into idolatry, even should they partake of the meat offered in sacrifice to idols. Here he replies, that though this might be generally true, yet it was not universally; for that some were ignorant on this subject, and supposed that an idol had a real existence, and that to partake of that meat would be to confirm them in their superstition. The inference therefore is, that on their account they should abstain. See 1Cor 8:11-13.

There is not, etc. There are some who are weak and ignorant; who have still remains of heathen opinions and superstitious feelings.

That knowledge. That there is but one God; and that an idol is nothing.

For some, with conscience of the idol. From conscientious regard to the idol; believing that an idol god has a real existence; and that his favour should be sought, and his wrath be deprecated. It is not to be supposed that converted men would regard idols as the only God; but they might suppose that they were intermediate beings, good or bad angels, and that it was proper to seek their favour or avert their wrath. We are to bear in mind that the heathen were exceedingly ignorant; and that their former notions and superstitious feelings about the gods whom their fathers worshipped, and whom they had adored, would not soon leave them, even on their conversion to Christianity. This is just one instance, like thousands, in which former erroneous opinions, prejudices, or superstitious views may influence those who are truly converted to God, and greatly mar and disfigure the beauty and symmetry of their religious character.

Eat it aa a thing, etc. As offered to an idol who was entitled to adoration; or as having a right to their homage. They supposed that some invisible spirit was present with the idol; and that his favour should be sought, or his wrath averted, by sacrifice.

And their conscience being weak. Being unenlightened on this subject; and being too weak to withstand the temptation in such a case. Not having a conscience sufficiently clear and strong to enable them to resist the temptation; to overcome all their former prejudices and superstitious feelings; and to act in an independent manner, as if an idol were nothing. Or their conscience was morbidly sensitive and delicate on this subject: they might be disposed to do right, and yet not have sufficient knowledge to convince them that an idol was nothing, and that they ought not to regard it.

Is defiled. Polluted; contaminated. By thus countenancing idolatry he is led into sin, and contracts guilt that will give him pain when his conscience becomes more enlightened, 1Cor 8:11,13. From superstitious reverence of the idol, he might think that he was doing right; but the effect would be to lead him to a conformity to idol worship that would defile his conscience, pollute his mind, and ultimately produce the deep and painful conviction of guilt. The general reply, therefore, of Paul to the first argument in favour of partaking of the meat offered in sacrifice to idols is, that all Christians have not full knowledge on the subject; and that to partake of that might lead them into the sin of idolatry, and corrupt and destroy their souls.

Revelation of John 3:4

Verse 4. Thou hast a few names even in Sardis. The word names here is equivalent to persons; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the Divine commendation; a few who show that true religion may exist even when the mass are evil. Rom 11:4.

Which have not defiled their garments. Jude 1:23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled.

And they shall walk with me in white. White is the emblem of innocence, and is hence appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Compare Rev 7:9, 19:8.

For they are worthy. They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life.

(a) "white" Rev 7:9, 19:8

Revelation of John 14:4

Verse 4. These are they. In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile.

Which were not defiled with women. Who were chaste. The word defiled here determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Compare Barnes on "Ac 15:20; Ro 1:24-32; 1Co 6:18; Heb 13:4". See also 1Cor 5:1, 6:13, Gal 5:19, Eph 5:3, Col 3:5, 1Thes 4:3, This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is that they were not "defiled with women," and a lawful connexion of the sexes, such as marriage, is not defilement. Heb 13:4. The word here rendered defiled--εμολυνθησαν, from μολυνω--is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1Cor 8:7: "Their conscience being weak, is defiled." Rev 3:4: "Which have not defiled their garments." The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse--of impurity and unchastity of life--and the statement is, that they who are saved are not impure and unchaste.

For they are virgins. παρθενοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote

(a) those who are unmarried;

(b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. "The sense," says De Wette, in loc., "cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity-- unkeuschheit und hurerei--which, in the view of the apostles, was closely connected with idolatry." Compare Bleek, Beitr. i. 185. Prof. Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because

(a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure;

(b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable;

(d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity.

These are they which follow the Lamb. This is another characteristic of those who are redeemed--that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. Jn 10:3, Jn 3:27.

Whithersoever he goeth. As sheep follow the shepherd. Compare Ps 23:1-2. It is one characteristic of true Christians that they follow the Saviour wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will.

These were redeemed from among men. This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood, (Jn 1:13;) not on the ground of their own works, (Tit 3:5;) but because they are redeemed unto God by the blood of his Son. Rev 5:9; Rev 5:10. None will be there of whom it cannot be said that they are "redeemed;" none will be absent who have been truly redeemed from sin.

Being the first-fruits unto God. On the meaning of the word first-fruits, 1Cor 15:20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Prof. Stuart supposes that the sense is, that they were, as it were, "an offering peculiarly acceptable to God." The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word.

And to the Lamb. They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.

(h) "virgins" Song 1:3, 6:8, 2Cor 11:2 (a) "follow the lamb" Jn 10:27 (1) "redeemed" "bought" 1Cor 6:20 (b) "first fruits" Jas 1:18