For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things sacrificed to idols? And through your knowledge, he who is weak perishes, the brother for whose sake Christ died. Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
Show the surrounding paragraph
1 Corinthians 8:10-13 sits inside this longer paragraph.
Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. But if anyone thinks that he knows anything, he doesn’t yet know as he ought to know. But if anyone loves God, the same is known by him. Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other God but one. For though there are things that are called “gods”, whether in the heavens or on earth; as there are many “gods” and many “lords”; yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him. However, that knowledge isn’t in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled. But food will not commend us to God. For neither, if we don’t eat, are we the worse; nor, if we eat, are we the better. But be careful that by no means does this liberty of yours become a stumbling block to the weak. For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things sacrificed to idols? And through your knowledge, he who is weak perishes, the brother for whose sake Christ died. Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ. Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
Parallel Translations
-
For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things sacrificed to idols?
And through your knowledge, he who is weak perishes, the brother for whose sake Christ died.
Thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ.
Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
-
For yf some man se ye which hast knowledge sit at meate in the ydoles temple shall not the conscience of hym which is weake be boldened to eate those thinges which are offered vnto the ydole?
And so thorow thy knowledge shall the weake brother perisshe for whom christ dyed.
When ye synne so agaynst the brethren and wounde their weake consciences ye synne agaynst Christ.
Wherfore yf meate hurt my brother I will eate no flesshe whill the worlde stondeth because I will not hurte my brother.
Show all 3 translations
-
For if any man see thee which hast knowledge, sit at table in the idoles temple, shall not the conscience of him which is weake, be boldened to eate those things which are sacrificed to idoles?
And through thy knowledge shall the weake brother perish, for whome Christ died.
Nowe when ye sinne so against the brethren, and wound their weake conscience, ye sinne against Christ.
Wherefore if meate offende my brother, I wil eate no flesh while the world standeth, that I may not offend my brother.
Cross-references (39)
- Romans 14:21 (v13) It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
- Matthew 18:6 (v12) but whoever causes one of these little ones who believe in me to stumble, it would be better for him if a huge millstone were hung around…
- Romans 14:15 (v11) Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died.
- Matthew 25:45 (v12) “Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to…
- Romans 15:1-3 (v11) Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. Let each one of us please his neighbor for…
Show all 38 cross-references
- 2 Corinthians 6:3 (v13) We give no occasion of stumbling in anything, that our service may not be blamed,
- 2 Corinthians 11:29 (v13) Who is weak, and I am not weak? Who is caused to stumble, and I don’t burn with indignation?
- 1 Corinthians 6:12 (v13) “All things are lawful for me,” but not all things are expedient. “All things are lawful for me,” but I will not be brought under the power…
- 1 Corinthians 8:13 (v11) Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
- 1 Corinthians 10:28-29 (v10) But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience.…
- 1 Corinthians 13:5 (v13) doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil;
- Romans 14:23 (v10) But he who doubts is condemned if he eats, because it isn’t of faith; and whatever is not of faith is sin.
- 1 Corinthians 8:4 (v10) Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other…
- 1 Corinthians 10:20-21 (v10) But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God, and I don’t desire that you would have…
- 1 Corinthians 10:33–11:1 (vv11, 13) even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved. Be imitators of…
- Romans 14:14 (v10) I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to…
- Romans 14:20-21 (v11) Don’t overthrow God’s work for food’s sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by…
- 1 Corinthians 8:1-2 (v10) Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. But if anyone thinks…
- 1 Corinthians 8:7 (v10) However, that knowledge isn’t in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and…
- 1 Corinthians 9:19-23 (v13) For though I was free from all, I brought myself under bondage to all, that I might gain the more. To the Jews I became as a Jew, that I…
- 1 Corinthians 12:12 (v12) For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.
- Genesis 20:9 (v12) Then Abimelech called Abraham, and said to him, “What have you done to us? How have I sinned against you, that you have brought on me and…
- Genesis 42:22 (v12) Reuben answered them, saying, “Didn’t I tell you, saying, ‘Don’t sin against the child,’ and you wouldn’t listen? Therefore also, behold,…
- Exodus 16:8 (v12) Moses said, “Now Yahweh will give you meat to eat in the evening, and in the morning bread to satisfy you, because Yahweh hears your…
- Exodus 32:21 (v12) Moses said to Aaron, “What did these people do to you, that you have brought a great sin on them?”
- Numbers 25:2 (v10) for they called the people to the sacrifices of their gods. The people ate and bowed down to their gods.
- Judges 9:27 (v10) They went out into the field, harvested their vineyards, trod the grapes, celebrated, and went into the house of their god and ate and…
- 1 Samuel 2:25 (v12) If one man sins against another, God will judge him; but if a man sins against Yahweh, who will intercede for him?” Notwithstanding, they…
- 1 Samuel 19:4-5 (v12) Jonathan spoke good of David to Saul his father, and said to him, “Don’t let the king sin against his servant, against David; because he…
- 1 Samuel 24:11 (v12) Moreover, my father, behold, yes, see the skirt of your robe in my hand; for in that I cut off the skirt of your robe, and didn’t kill you,…
- Amos 2:8 (v10) and they lay themselves down beside every altar on clothes taken in pledge; and in the house of their God they drink the wine of those who…
- Matthew 12:49-50 (v12) He stretched out his hand toward his disciples, and said, “Behold, my mother and my brothers! For whoever does the will of my Father who is…
- Matthew 18:10 (v12) See that you don’t despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in…
- Matthew 18:21 (v12) Then Peter came and said to him, “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?”
- Matthew 25:40 (v12) “The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’
- Acts 9:4-5 (v12) He fell on the earth, and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He said, “Who are you, Lord?” The Lord said,…
- 1 Corinthians 9:12 (v13) If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may…
- 1 Corinthians 10:32 (v10) Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God;
38 distinct cross-references across this passage (39 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv10–13 10. If any one see thee. From this it…
10. If any one see thee. From this it appears more clearly, how much liberty the Corinthians allowed themselves; for when the wicked made a kind of sacred banquet for their idols, they did not hesitate to go to it, to eat of the sacrifice along with them. Paul now shows what evil resulted from this. In the first clause, instead of the words who hast knowledge, I have rendered the expression thus — though thou shouldest have; and in the second clause, in the expression who is weak, I have introduced the word notwithstanding. This I found it necessary to do for the clearing up of Paul’s meaning. For he makes a concession, as if he had said: “Be it so, that thou hast knowledge; he who seeth thee, though he is not endowed with knowledge, is notwithstanding confirmed by thine example to venture upon the same thing, while he would never have taken such a step if he had not had one to take the lead. Now when he has one to imitate, he thinks that he has a sufficient excuse in the circumstance that he is imitating another, while in the meantime he is acting from an evil conscience.” For weakness here means ignorance, or scruple of conscience. I am aware, at the same time, in what way others explain it; for they understand the occasion of stumbling to be this — when ignorant persons, induced by example, imagine that in this way they perform some kind of religious service to God, but this idea is quite foreign to Paul’s meaning. For he reproves them, as I have said, because they emboldened the ignorant to hurry on, contrary to conscience, to attempt what they did not think it lawful for them to do. To be built up means here — to be confirmed Now that is a ruinous kind of building, that is not founded on sound doctrine.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10–13 Another plainer explication of the same reason, propounding the…
Another plainer explication of the same reason, propounding the example of the sitting down at the table in the idol’s temple, which thing the Corinthians did evil accompt of among things indifferent, because it is simply forbidden for the circumstance of the place, although offense do cease, as it shall be declared in his place.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–13 10 For if any man see thee which hast…
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;
Ver. 10. Be emboldened] This is, Proficere in peius, aedificare in gehennam, To make in more evil, is to build in hell, as Tertullian hath it. While men look upon parti-coloured objects they bring forth spotted fruits, as Laban’s sheep did.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–13 Here the apostle showeth how they sinned in eating…
Here the apostle showeth how they sinned in eating meat in the idol’s temple, which had been before offered to the idol, admitting the thing in itself lawful, (which indeed it was not), viz. accidentally, by laying a stumblingblock before their brethren, who either were really weak in their knowledge, or, at least, they were looked upon as such. For (saith he) if any see thee, who, they think, hast knowledge, or who boastest of thy knowledge, sit at meat in the idol’s temple, will not he by it be encouraged to do the same, though possibly he judgeth it is not lawful? The word translated emboldened, is the same which is elsewhere often in the New Testament translated edified: it metaphorically signifies to make a progress or proficiency either in good or evil (though this be the only text in the New Testament where it is taken in an ill sense). This the apostle determines sinful; which lets us know the obligation that lieth upon every good Christian, not to use his liberty to the prejudice of others’ souls, by doing any actions which we may do or let alone, which done by us may probably become a snare to them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv10, 12, 13 The meaning of the apostle seems to be this:…
The meaning of the apostle seems to be this: If any man with an erroneous conscience goes to these feasts, and there sees thee, (who he thinks has more knowledge than himself,) sit at meat in the idol’s temple, will not his conscience be the more emboldened by thy example to eat things offered to idols in the honour of the idol, or, as thinking it no hurt, to worship the idol?
And thus by occasion of thy knowledge, a weak brother is in danger of perishing, for whom Christ died. An indiscreet use of that liberty which our supposed knowledge teaches us to make use of, doth that, if we be not careful, which may be accounted a destroying of our weak brother, by causing him to fall into sin. By all which the apostle lets us know the obligation which lies upon every good Christian not to use his liberty to the prejudice of others’ souls, by doing any action which may be let alone, but if done, may really become a snare to others.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv10–13 For if any man see thee which hast knowledge,....…
For if any man see thee which hast knowledge,.... That is, not any person whatever; not one that has equal knowledge, and can with a good conscience take the same liberty; but one that is weak in the faith, that has not such a clear sight of the doctrine of Christian liberty: if such an one should observe one that is famous for his superior abilities, learning, and knowledge,
sit at meat in the idol's temple; or at table, or at a feast, where, it seem, after the sacrifice was over, a feast was made of what was left, and friends were invited to partake of it; and some such there were in this church, who to show their Christian liberty, and their knowledge of it, would go and sit down at these feasts publicly, looking upon such meats as having nothing different from common food, or what they bought in the markets, or brought up as their own:
Read full note →
shall not the conscience of him that is weak; in knowledge, who is not clearly instructed in the doctrine of Christian liberty, but has some doubts upon his mind whether it is lawful to eat such meats, imagining them to be polluted by the idol: "be emboldened"; Greek for "edified"; that is, induced by such an example, and confirmed by such an instance with boldness, and without fear, to eat those things which are offered to idols, contrary to his light, and knowledge, and conscience; and so upon a reflection on what he has done, wound his weak conscience, destroy his peace, and distress his soul. This the apostle proposes to the consideration of these men of knowledge and liberty, as what might be the case, and which they could not well deny, to dissuade them from the use of their liberty, in all places and times, and under all circumstances; all which ought to be seriously weighed and attended to in this business.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10–13 For if any one see thee who hast knowledge…
For if any one see thee who hast knowledge - Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing-sitting down to an entertainment in an idol temple. The heathens frequently made entertainments in their temples, on what hath been sacrificed to their idols. Will not the conscience of him that is weak - Scrupulous. Be encouraged - By thy example. To eat - Though with a doubting conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–13 Verse 10. If any man see thee which hast…
Verse 10. If any man see thee which hast knowledge] Of the true God, and who art reputed for thy skill in Divine things.
Sit at meat in the idol's temple] Is it not strange that any professing the knowledge of the true God should even enter one of those temples? And is it not more surprising that any Christian should be found to feast there? But by all this we may see that the boasted knowledge of the Corinthians had very little depth in things purely spiritual.
Read full note →
There are many curious thin-spun theories in the rabbinical writings concerning entering idol temples, and eating there, and even worshipping there, providing the mind be towards the true God. Dr. Lightfoot produces several quotations to prove this. Perhaps the man of knowledge mentioned by the apostle was one of those who, possessing a convenient conscience, could accommodate himself to all circumstances; be a heathen without and a Christian within, and vice versa, as circumstances might require.
Be emboldened to eat] οικοδομηθησεται, Be built up-be confirmed and established in that opinion which before he doubtingly held, that on seeing YOU eat he may be led to think there is no harm in feasting in an idol temple, nor in eating things offered to idols.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv10–13 For if any man - Any Christian brother who…
For if any man - Any Christian brother who is ignorant, or anyone who might otherwise become a Christian.
Which hast knowledge - Who are fully informed in regard to the real nature of idol worship. You will be looked up to as an example. You will be presumed to be partaking of this feast in honor of the idol. You will thus encourage him, and he will partake of it with a conscientious regard to the idol.
Read full note →
Sit at meat - Sitting down to an entertainment in the temple of the idol. Feasts were often celebrated, as they are now among the pagan, in honor of idols. Those entertainments were either in the temple of the idol, or at the house of him who gave it.
Shall not the conscience of him which is weak - Of the man who is not fully informed, or who still regards the idol with superstitious feelings; see 1Co 8:7.
Be emboldened - Margin, “Edified” οἰκοδομηθήσεται oikodomēthēsetai. Confirmed; established. So the word “edify” is commonly used in the New Testament; Act 9:31; Rom 14:19; Eph 4:12; 1Th 5:11. The sense here is, “Before this he had a superstitious regard for idols. He had the remains of his former feelings and opinions. But he was not established in the belief that an idol was anything; and his superstitious feelings were fast giving way to the better Christian doctrine that they were nothing. But now, by your example, he will be fully confirmed in the belief that an idol is to be regarded with respect and homage. He will see you in the very temple, partaking of a feast in honor of the idol; and he will infer not only that it is right, but that it is a matter of conscience with you, and will follow your example.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 13 In the idol’s temple.[1] It does not seem likely…
In the idol’s temple.[1] It does not seem likely that any Christians would go to eat with idolaters in their very temples, of things offered to their idols: so that we may rather understand any place where infidels and Christians eat together, and where it happened that some meats were brought which had been first offered to idols, which the well-instructed Christians regarded not, nor asked any questions about, but the weak scrupled to eat them. (Witham) --- Shall not his conscience. The meaning of St. Paul’s words is this: Will not your weak brother, who is not endowed with so great a knowledge as you, be induced, from your example, to eat these meats offered to idols, believing that he will derive therefrom some benefit. (Estius)
===============================
Read full note →
[BIBLIOGRAPHY]
In idolio, Greek: en eidoleio. Though the Greek word may sometimes be used to signify the temple itself of idols, yet it may in general signify a place, or thing some ways belong to idols. See Estius, P. Alemain, &c.
====================
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–13 if any man--being weak.
if any man--being weak.
which hast knowledge--The very knowledge which thou pridest thyself on (Co1 8:1), 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.
Read full note →
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–13 10. If any man—Scarce firmly converted from idolatry.
10. If any man—Scarce firmly converted from idolatry.
Knowledge—The boasted Γνωσισ of 1Co_8:1.
Read full note →
Sitting—Greek, reclining, as was the ancient custom at meals. See note on Matthew xxiii, 6.
Idol’s temple—Greek Ειδωλειον, an idoleum. The word, Stanley says, “is only used by Jewish writers, apparently to avoid designating heathen temples by the sacred word ναος, naos, used to express the temple of Jerusalem. 1Ma_1:47; 1Ma_10:83. It is a kind of parody on the names of temples, as derived from the divinities to which they are dedicated.” Similar words are museum, lyceum.
Emboldened—Built up. The beauty of the apostle’s word is lost; it being the same Greek word as for edified, in 1Co_8:1. The weakling is built up, but in a bad direction, to a proud wrong-doing.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–13 10. For if any man see thee which hast…
10. For if any man see thee which hast knowledge sit at meat in the idol’s temple] St Paul would seem here to be putting an extreme case. He supposes the more enlightened believer to have carried his views of the non-existence of idols to their utmost possible limits, and to have seated himself in the idol temple, and partaken of the food which to his eyes is as fit for food as any other, if it be partaken of with thanksgiving (ch. 1Co_10:25-30; 1Ti_4:3). He points out the terrible danger such a man runs of inducing others to regard idol-worship as a thing indifferent, to relapse into idolatry and to ruin their souls. Some commentators, supposing it impossible that a Christian could be found in the idol temple, have rendered ‘at an idol sacrifice,’ but the analogy of other similarly formed Greek words confirms the rendering in the text.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–13 (10) For if any man (i.e., any of the…
(10) For if any man (i.e., any of the weak brethren) see thee which hast knowledge.—The fact of your being avowedly advanced in the knowledge of the faith will make your example the more dangerous, because more effective.
Sit at meat in the idol’s temple.—Some went so far as to not only eat, but eat in the precincts of the heathen temple. The Apostle being concerned now only with the point of the eating, does not rebuke this practice here, but he does so fully in 1Co_10:14-22. He probably mentions the fact here as an instance in which there could be no salving of his conscience by the heathen convert thinking that it was not certain whence the meat had come.
Read full note →
Be emboldened.—Better, be built up. The people addressed had probably argued that the force of their example would build up others. Yes, says St. Paul, with irony, it will build him up—to do what, being weak, he cannot do without sin.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–13 Sit at meat in the an idol"s temple. To…
Sit at meat in the an idol"s temple. To recline at a banquet in the temple of Poseidon or Aphrodite, especially in such a place as Corinth, was certainly an extravagant assertion of their right to Christian liberty. It was indeed a "bowing in the house of Rimmon" which could hardly fail to be misunderstood. The very word "idoleum" should have warned them. It was a word not used by Gentiles, and invented by believers in the one God, to avoid the use of "temple" (naov) in connection with idols. The Greeks spoke of the "Athenaeum," or "Apolloneum," or "Posideum;" but Jews only of an "idoleum a word which (like other Jewish designations of heathen forms of worship) involved a bitter taunt. For the very word eidolon meant a shadowy, fleeting, unreal image. Perhaps the Corinthian Christians might excuse their boldness by pleading that all the most important feasts and social gatherings of the ancients were held in temples. (comp. RAPC 1Ma 1:47 10:83) Be emboldened; rather, be edified. The expression is a very bold paronomasia. This "edification of ruin" would be all the more likely to ensue because self interest would plead powerfully in the same direction. A little compromise and complicity, a little suppression of opinion and avoidance of antagonism to things evil, a little immoral acquiescence, would have gone very far in those days to save Christians from incessant persecution. Yet no Christian could be "edified" into a more dangerous course than that of defying and defiling his own tender conscience.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 And through thy knowledge shall the weak brother perish,…
1Co_8:11-13
And through thy knowledge shall the weak brother perish, for whom Christ died?
Read full note →
Suffering, the measure of worth
I. The weak brother is not of much value in himself; but he is made valuable by the fact that Christ died for him.
1. How much of themselves men will give for one another, measures the worth in which that other is held. I love you, may mean only you are my plaything, or I love myself; but true love will give up for anothers sake time and convenience. It will employ all the resources of its being for the sake of that friend. And when, in some great exigency, all this will not avail, then love, in the glory of its power, goes to death as to the consummation of itself, and leaves a witness to itself which all mankind recognises (Joh_15:13).
2. Even when this is the fruit of instinct, it is impressive. The bear that dies defending its cubs, the hound that pines and dies on its masters grave, the little sparrow that fights the hawk and owl, not for itself, but its nest--one must be heartless indeed to feel no admiration for these fidelities of love.
3. But how much more when ones love and suffering spring from a perception of excellence in an object loved? The greater the nature that suffers, the higher is the estimate which his example gives of that for which he suffers. And by this analogue, the suffering and sacrifice of a Divine Being carries out the witness to its utmost conceivable extent.
4. We see at once a new element in the hands of the apostles after this testimony of the Master. No sooner was He gone up than they began to preach that man was valuable on account of what Christ suffered for him. A man for whom Christ died became a very different creature from a man before Christ had died for him. The fact that Christ died for a man made him worth protecting if he was weak.
5. This suffering was not founded upon mans character. It would be a testimony to the value of good character if Christ had come to die for it; but that was the very point of conflict between Him and the Pharisees. They held that Christ ought to suffer and identify Himself with them; but He most scornfully rejected that, and said, I came not to call the righteous, but sinners. I came to give My life for the lowest and worst men. He more sharply than any other discriminated between good and bad character; yet there was something behind character to which Christ was bearing witness, viz., the abstract original value which inheres in human life. The death of Christ is a testimony to the value of man in his very substance, if I may so say; so that the least and the lowest have the essence of value in them.
II. The effect which this fact has of determining mans place, his rights, and his worth.
1. Consider what the worlds way of estimation has been in judging men. Earliest, men measured physical power. Now the habit of society is to classify men into relative ranks of value by the effects which they are able to produce; by what they are worth to society. Therefore, when a great man dies men say, The world has met with a great loss. If a poor man dies, men say, The world has one less incumbrance. The dog that hunts well is better than a pauper that does not do anything, in the estimation of men. If a race are not able to hold their own against aggressive peoples men say, There is no help for it; they must go. They judge men by the standard of political economy. There is no such contempt on the globe for anything as man has for man. We need therefore to go back to this testimony of our Masters example, who came by His suffering and death to bear a testimony of that element in human nature which every man has like every other.
2. This view interprets the future. A man in the lowest condition here is not the man that he is to be; and when you have measured and weighed him, you have not estimated what he is worth in the kingdom to come. He has before him another world; and we are told most solemnly by our Saviour that the men who are the most regarded here will be worth the least there. The first shall be last, the last first. Many of the plants of our northern summer come up quickly, and do exceedingly well; but they are coarse and rank at that. And there are many seeds that I plant by the side of them every spring, which in the first summer only grow a few leaves high. There is not sun enough to make them do what it is in them to do. But if I put them in some sheltered hot-house, and give them the continuous growth of autumn and winter, and then, the next summer, put them out once more, they gather strength by this second planting, and lift up their arms and spread out the abundance of their blossoms. The plants that grew quickest the year before, are now called weeds by their side. And I doubt not that there is many a man who rushes up to a rank growth in the soil of this world, and of whom men seeing him, say, That is a great man, but there are many poor, feeble creatures in this world who will be carried safely on and up, and rooted in a better clime; and then, lifting up their whole nature, they will come out into that glorious summer of fervent love in heaven, where they will be more majestic, more fruitful, than those who so far surpass them here.
III. The effects which this doctrine will have upon our feelings and conduct to our fellow-men.
1. Let us suppose that we are in full possession of the Christian feeling--Christ died for that man. It will be a powerful restraint upon lawless liberty, and will bring us into such sympathy with all our fellow men, that, at the sacrifice of our own convenience and rights, it will be a privilege and a pleasure for us to serve them. Some men go through life, saying, I will take care of myself, and you must take care of yourself; and they feel that they have a right to go through life thus. Now no one who has drunk deeply of the spirit of the Master will refuse to accept the injunction, We that are strong ought to bear the infirmities of the weak. It is as if a strong swimmer should turn back and lend a helping hand to buoy up and lift across the flood one that was weaker or less able to swim than himself. We have no right to disregard, much less to hinder, the welfare of any human being. Have I a right to go tramp, tramp, tramp, according to the law of my physical strength, among little children? If I have had better privileges than others, and have come to conclusions which they cannot understand, have I a right to scatter sceptical notions through society? A man is bound to hold his knowledge, his conscience, his pleasures, &c., subject to this great law: Christ died for men, and I must live for men, and restrain my power, and forego my rights, even for their sake. We have a right to employ men, of course; but there is a habit which prevails in society of thinking that a man has a right to just so much of his fellow-men as he is able to extract from them. A man may fleece a hundred men during the week, and take the communion on Sunday, and nobody thinks that there is any violation of good-fellowship or of orthodoxy. But that great law of fellowship which knits every man to every other man on the globe says not only Thou art his brother, but, Thou art responsible for his weal as well as thine own. Thou shalt not in any wise harm him.
2. This is one of the most precious of doctrines to those that look and long for a better period of the world. It was almost the only thing we could urge when slavery rent our land. The single strand that held against the storms of avarice and the fire of lurid lusts was the single argument, For these Christ died. And that held; and the most wonderful change toward regeneration that the world ever saw has taken place by the simple operation of that great law. And what have we now for the weak races? Men of a hard heart and an iron-shod foot are preparing to tread these people down and deny them their rights. And I take my stand by the side of every weak creature, whatever his nationality may be, and I say, For him Christ died. Give men at the bottom a chance to come up. God, the highest, bowed down His head and came upon the earth and suffered for the weakest and the worst.
3. Christian brethren, we must arm ourselves betimes. The seeds of a better public sentiment must be sown. Then let no man be discouraged because he is labouring with a very much neglected class. There is no material in this world which is un-promising. No man is beyond salvation since Christ died for him. (H. W. Beecher.)
But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.--
Sin against Christ
It is a proof of the intimate character of the relation between Christ and His people that it should be the very climax of reproach against Christians because of any course they followed, to charge them with sin against Christ. Language like this could be used of no merely human teacher and leader. To act without due charity is a sin against Christ because it is--
I. To offend against Christs commandment, viz., to love one another. This was to be the test of Christian discipleship.
II. To contradict Christs example. What Christ enjoined He exemplified in His whole life, and at last in His death.
III. To injure Christ in the person of one of His little ones. Christ so identified Himself with His disciples as to regard what was done to them as done to Himself. Whosoever is indifferent to the welfare of the Lords servants, sins against the Lord Himself, and shall not be held guiltless. (Prof. J. R. Thomson.)
Wounding a weak conscience
I. What a weak conscience is.
1. Such a conscience is improperly called tender; for tenderness imports quickness and exactness of sense, which is the perfection of this faculty, whose duty it is to be a spiritual watch to give us warning of whatsoever concerns us. It is opposed to a hard or seared conscience; but a weak conscience is opposed to a strong, which very strength consists in the tenderness or quickness of its discerning power.
2. The weakness of conscience here spoken of is opposed to faith (Rom_14:2), by which is not meant that act by which a man is justified, but signifies the same with knowledge (1Co_8:7; 1Co_8:10). The clear discernment of what is unlawful, and what is only indifferent, together with a firm persuasion of the lawful use of such indifferent things, all circumstances being duly observed in the using of them. And therefore, on the other side, the weak conscience is such a one as judges otherwise of the nature of things than indeed it is, supposing that to be unlawful in itself which really is not so.
3. From whence it follows that weakness of conscience implies--
(1) An ignorance of the lawfulness of some certain thing or action. That ignorance must be such a one as is not willing.
(a) Because it must be such a one as renders it in some degree excusable; but so far as any defect is resolved into the will, it is in that degree inexcusable.
(b) Because it must be such an ignorance as renders the person having it the object of compassion.
But no man pities another for any evil lying upon him, which he would not help, but which he could not. And consequently it must be resolved into the natural weakness of the understanding faculty, or else the want of opportunities or means of knowledge. Either of which makes ignorance necessary, as it is impossible for him to see who wants eyes, and equally impossible for him who wants light.
(2) A suspicion of the unlawfulness of any thing or action.
(3) A religious abstinence from the use of that thing of the lawfulness whereof it is thus ignorant or suspicious. It brings a man to that condition in Col_2:21.
II. What it is to wound or sin against it.
1. To afflict or discompose it; i.e., to rob it of its peace. For there is that concernment for Gods honour dwelling in every truly pious heart which makes it troubled at the sight of any action by which it supposes God to be dishonoured. And as piety commands us not to offend God, so charity enjoins us not to grieve our neighbour.
2. To encourage or embolden it to act against its present judgment or persuasion: which is, in other terms, to offend, or cast a stumbling-block before it: i.e., to do something which may administer to it an occasion of falling or bringing itself under the guilt of sin. So that as the former was a breach upon the peace, this is properly a wound upon the purity of the conscience.
3. The conscience may be induced to act counter to its present persuasion.
(1) By example; which is the case here expressly mentioned, and principally intended.
(2) By command; as when a person in power enjoins the doing something, of the lawfulness of which a man is not persuaded. (R. South, D. D.)
Dissuasives against an undue use of Christian liberty
1. A weak conscience is easily wounded.
2. The infliction of such a wound is a violation of the law of love.
3. It is a sin against Christ Himself. (J. Lyth, D. D.)
Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth.--
The great argument for abstinence
I. Arguments for abstinence are often grounded on.
1. Danger to ourselves.
(1) We may be led to excess.
(2) We may injure ourselves, physically or morally.
2. Wastefulness.
3. Intrinsical wrongness.
II. Such arguments frequently lack cogency.
1. The third will have no application to a large class of things indifferent in themselves, and it is generally in respect of such that the war is waged.
2. The others are open to question. Conflicting facts will be adduced, and where knowledge is imperfect the contest is likely to continue. And the argument often acts as a temptation, for when human nature is warned of peril it often delights to show how brave and steadfast it can be.
III. The apostolic argument. St. Paul--
1. Enlarges the view so that others are included as well as ourselves. Abstinence is sometimes not for ourselves at all, but only for our fellows (Php_2:4). We are units, but united units. We cannot legislate for that little area which we ourselves occupy.
2. Recognises the influence of example. Our words are a spiders web; our acts are a cable. Men do what we show them, not what we tell them. And we cannot persuade men that we are strong and they weak.
3. Asserts the obligation of self-sacrifice for the welfare of others. That which is indifferent becomes anything but that if our indulgence is injurious to others. Our sacrifice is small indeed compared with their possible loss. This argument has special force for Christians.
(1) They have the example of self-sacrifice in their Master (verse 12). They have a more impressive view of the issues involved in the fall of a fellow-creature.
(2) Their non-abstinence may be a sin against a fellow-Christian (verse 11). The fall may be, not of an unbeliever, but of a brother associated in Christian fellowship and service, and thus be--
(3) A sin against the brethren (verse 12), i.e., the Church, bringing scandal and disgrace through a brothers fall. And also--
(4) A sin against Christ (verse 12). For Christ and Christians are one--He the Head and they the members.
(5) They have in their ears such utterances of their Masters as Mat_18:6; Mat_25:40. (W. E. Hurndall, M. A.)
Personal sacrifice is
I. Necessary.
1. Not only in meats and drinks, but in many other things.
2. To avoid offence.
II. Is obligatory--
1. On Christians.
2. By the law of love, and--
3. The example of Christ.
III. Is magnanimous. It is--
1. A conquest of self.
2. An act of benevolence.
3. A feature of renewed nature.
IV. Will be abundantly compensated.
1. By the approval of conscience.
2. The benefit of others.
3. The approbation of God.
4. Final reward. (J. Lyth, D. D.)
Abstaining for the good of others
Do you not think, dear friends, that though it may be quite proper for you to take a glass of wine or a glass of beer, and there is no sin in the thing at all, your example may be injurious to somebody to whom it would be a sin to take it? Perhaps some persons cannot take a glass without taking two, three, four, five, or six glasses. You can stop, you know; but if your example leads them to start, and they cannot stop, is it right to set them going? Though you have a clear head, and can stand in a dangerous place, I would not recommend you to go there if somebody else would thus be placed in danger. If I were walking by the cliffs of Dover, and I happened to have a very fine cool head, yet, if I had my sons with me, and I knew that they had ordinary kinds of heads, I should not like to go and stand just on a jutting piece of crag so as to induce them to try the same position. No; I should feel, Though I can stand here, you cannot; and if I stand here, perhaps you will attempt it, and fall, and I shall be guilty of your blood. Let us treat men as we would treat our sons; and let us be weak to their weakness, and deny ourselves for their sakes. Is not that good and proper reasoning? It seems to me that it is. If it is not good reasoning, it is safe. I never have asked God to forgive me for my sin in going without strong drink. I have never seen any commandment in Scripture showing that I am bound to take it. I feel free to do as I like about abstaining; but especially free when for the good of others I prefer to abstain altogether. (C. H. Spurgeon.)
Christian consideration for others
Now you may say to me if you please as a man, Mr. Gough, I am a moderate drinker; I use these things in moderation, and therefore I set you a good example. I say at once, Sir, you do not. Well, if I drink one glass and there stop, is not that an example for others? No, sir; no, sir; no more than if there was a bridge built over a gulf, to fall into which was utter ruin, and that bridge will bear 150 lbs., and you weigh 1501bs., and you say to that young man (and he weighs 200 lbs.), Follow my example.--I dont like the look of that bridge. Dont be a fool, I have walked it forty years; proved it perfectly safe; never cracked with me; never sprung with me; perfectly safe.--But I dont like it. Dont be foolish; you can do that which I can do; now I am setting you a good example; follow me step by step. That young man attempts to follow it; he sets his foot on the centre; crash! crash! down he goes, with a shriek, into destruction. Now, did you set a good example? No, because you didnt take into consideration the difference of weight. Before you can say to a young man, I set you a good example, you must take into consideration the difference between his temperament and yours, his susceptibility and yours. (J. B. Gough.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10–13 10–13. For if any man see thee … sit…
10–13. For if any man see thee … sit at meat in the idol's temple. In the heathen temples, great banquets often followed the sacrifice. That a weaker Christian should see a stronger one, a leader, sitting at such a banquet, would lead him to believe that his brother was honoring the idol. The example would encourage idolatry.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv10–13 10. “For if any one may see thee having…
10. “For if any one may see thee having knowledge, sitting in the idol’s temple, will not the conscience of him being weak be encouraged to eat the things offered to idols?
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv10–13 For if a man see thee who hast knowledge…
For if a man see thee who hast knowledge sitting at meat in an idol's temple [Literally, idoleum, or idol-house; a term coined by the Jews to avoid desecrating the word "temple" by applying it to seats of idolatry. The idol temples were frequently used as banqueting- houses; but for a Christian to feast in such a place was a reckless abuse of liberty], will not his conscience, if he is weak, be emboldened [literally, built up, as at verse 1--built up in evil, not in Christ] to eat things sacrificed to idols? [will he not eat as a worshiper, and not sinless as you do?]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v12 Sin. (See Scofield "Rom 3:23").
sin
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 your understanding
your understanding
Paul is speaking to the Corinthians as if they were one person, so the word "your" here is singular. (See: Forms of You)
Read full note →
the weaker one ... is destroyed
The brother or sister who is not strong in his or her faith will sin or lose his or her faith.
Therefore
"Because what I have just said is true"
if food causes
"Food" here is a metonym for the person eating the food. AT: "if I cause by eating" or "if I, because of what I eat, cause" (See: Metonymy)
translationWords
false god
sin
conscience
stumble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–13 8:11 For believers to insist on eating food offered…
8:11 For believers to insist on eating food offered to idols—because their superior knowledge assured them that they are free to eat such food—could destroy less mature Christians (who understood eating this meat as an expression of worship of pagan gods). • for whom Christ died: Cp. Rom 14:15.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.