Ա Կորնթացիներ / 1 Corinthians - 8 |

Text:
< PreviousԱ Կորնթացիներ - 8 1 Corinthians - 8Next >


jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, in this chapter, answers another case proposed to him by some of the Corinthians, about eating those things that had been sacrificed to idols. I. He hints at the occasion of this case, and gives a caution against too high an esteem of their knowledge, ver. 1-3. II. He asserts the vanity of idols, the unity of the Godhead, and the sole mediation of Christ between God and man, ver. 4-6. III. He tells them that upon supposition that it were lawful in itself to eat of things offered to idols (for that they themselves are nothing), yet regard must be had to the weakness of Christian brethren, and nothing done that would lay a stumbling block before them, and occasion their sin and destruction, ver. 7 to the end.
Adam Clarke: Commentary on the Bible - 1831
The question of the Corinthians concerning meats offered to idols, and the apostle's preface to his instructions on that head, Co1 8:1-3. The nature of idolatry, Co1 8:4, Co1 8:5. Of genuine worship, Co1 8:6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, Co1 8:7. Neither eating nor abstinence in themselves recommend us to God, Co1 8:8. But no man should use his Christian liberty so as to put a stumbling block before a brother, Co1 8:9, Co1 8:10. If he act otherwise, he may be the means of a brother's destruction, Co1 8:11. Those who act so as to wound the tender conscience of a brother, sin against Christ, Co1 8:12. The apostle's resolution on this head, Co1 8:13.
Albert Barnes: Notes on the Bible - 1834
8:0: In this chapter another subject is discussed, which had been proposed by the congregation at Corinth for the decision of the apostle. "Whether it was right for Christians to partake of the meat that had been offered in sacrifice to idols?" On this question there would be doubtless a difference of opinion among the Corinthian Christians. When those sacrifices were made to pagan gods, a part of the animal was given to the priest that officiated, a part was consumed on the altar, and a part (probably the principal part) was the property of him who offered it. This part was either eaten by him at home, as food which had been in some sense consecrated or blessed by having been offered to an idol; or it was partaken of at a feast in honor of the idol; or it was in some instances exposed for sale in the market in the same way as other meat. Whether, therefore, it would be right to partake of that food, either when invited to the house of a pagan friend, or when it was exposed for sale in the market, was a question which could not but present itself to a conscientious Christian. The objection to partaking of it would be, that to partake of it either in the temples or at the feasts of their pagan neighbors, would be to lend their countenance to idolatry. On the other hand, there were many who supposed that it was always lawful, and that the scruples of their brethren were needless. Some of their arguments Paul has alluded to in the course of the chapter: they were, that an idol was nothing in the world; that there was but one God, and that everyone must know this; and that, therefore, there was no danger that any worshipper of the, true God could be led into the absurdities of idolatry, Co1 8:4-6. To this the apostle replies, that though there might be this knowledge, yet:
(1) Knowledge sometimes puffed up, and made us proud, and that we should be careful lest it should lead us astray by our vain self-confidence, Co1 8:1-2, Co1 8:7.
(2) that all had not that knowledge Co1 8:7; and that they even then, notwithstanding all the light which had been shed around them by Christianity, and notwithstanding the absurdity of idolatry, still regarded an idol as a real existence, as a god, and worshipped it as such; and that it would be highly improper to countenance in any way that idea. He left the inference, therefore, that it was not proper "from this argument," to partake of the sacrifices to idols.
A second argument in favor of partaking of that food is alluded to in Co1 8:8, to wit, that it must be in itself a matter of indifference; that it could make no difference before God, where all depended on moral purity and holiness of heart, whether a man had eaten meat or not; that we were really no better or worse for it; and that, therefore, it was proper to partake of that food. To this Paul replies:
(1) That though this was true, as an abstract proposition, yet it might be the occasion of leading others into sin Co1 8:9.
(2) that the effect on a weak brother would be to lead him to suppose that an idol was something, and to confirm him in his supposition that an idol should have some regard, and be worshipped in the temple, Co1 8:10.
(3) that the consequence might be, that a Christian of little information and experience might be drawn away and perish, Co1 8:11.
(4) that this would be to sin against Christ, if a feeble Christian should be thus destroyed, Co1 8:12. And,
(5) That as for himself, if indulgence in meat was in any way the occasion of making another sin, he would eat no meat as long as the world stood Co1 8:13; since to abstain from meat was a far less evil than the injury or destruction of an immortal soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 8:1, To abstain from meats offered to idols; Co1 8:8, We must not abuse our Christian liberty, to the offence of our brethren; Co1 8:11, but must bridle our knowledge with charity.
Geneva 1599
Now (1) as touching things offered unto idols, we know that we (a) all have knowledge. Knowledge (b) puffeth up, but charity (c) edifieth.
(1) He begins to entreat of another type of indifferent things, that is, things offered to idols, or the use of flesh so offered and sacrificed. And first of all he removes all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of foods was for the unskilful men, but as for them, they knew well enough the benefit of Christ, which causes all these things to be clean to those that are clean. Be it so, Paul says: even if we are all sufficiently instructed in the knowledge of Christ, I say nonetheless that we must not simply rest in this knowledge. The reason is, that unless our knowledge is tempered with charity, it does not only not avail, but also does much hurt, because it is the mistress of pride. Nay, it does not so much as deserve the name of godly knowledge, if it is separate from the love of God, and therefore from the love of our neighbour.
(a) This general word is to be abridged as (1Cor 8:7) appears, for there is a type of taunt in it, as we may perceive by (1Cor 8:2).
(b) Gives occasion of vanity and pride, because it is void of charity.
(c) Instructs our neighbour.
John Gill
INTRODUCTION TO 1 CORINTHIANS 8
In this chapter the apostle proceeds to consider the case of eating things offered to idols, which, though an indifferent thing, was abused by many in the Corinthian church, to the scandal and hurt of weak Christians; wherefore the apostle dissuades from the use of it, and refutes the arguments which were used by them in defence of their practice. And the general foundation on which they proceeded being their knowledge of Christian liberty, he begins with that; and makes answer to it, by granting, that he, and they, and all had knowledge in general; and by distinguishing between knowledge and charity, the one puffing up, and the other edifying: wherefore to argue from the one, to the disuse of the other, was wrong, 1Cor 8:1 seeing that kind of knowledge, which was not accompanied with love, was no true knowledge, 1Cor 8:2 but that was right which had annexed to it love to God, and our neighbour, 1Cor 8:3 and then applies this observation to the case of things offered to idols; and explains the knowledge which some had, and boasted of, that an idol was nothing, and that there was but one God, 1Cor 8:4 which latter he proves and confirms, partly by allowing that there were many nominal gods and lords, both in heaven and earth; but then they were only so by name, not by nature, 1Cor 8:5 and partly by observing the common faith of Christians, that there is but one God, and one Lord Jesus, who are both described by their names and properties, 1Cor 8:6 But now, though there was such knowledge concerning an idol, as nothing, and things offered to it, as indifferent, in some, this was not the case of all; who, as their knowledge was small, their consciences were weak, and were defiled by eating such things through the example of others, 1Cor 8:7 wherefore it became such who had greater knowledge to abstain from eating them; partly from the unprofitableness of such eating to them with respect to divine acceptance, it making them neither better nor worse, 1Cor 8:8 and partly from the harmfulness of it to others, it being a stumblingblock to the weak, which ought not to be laid in their way, 1Cor 8:9 and emboldening to do so likewise to the injury of their weak consciences, 1Cor 8:10 and so was to the loss and ruin of their peace and comfort, which is aggravated by their being brethren, and such for whom Christ died, 1Cor 8:11. Thus by wounding their weak consciences, they that drew them into this practice, by their example, sinned both against their brethren, and Christ himself, 1Cor 8:12. From all which the apostle concludes, that rather than offend a weak brother, it was right never to eat any flesh at all; and this he strengthens by his own example and resolution, 1Cor 8:13.
John Wesley
Now concerning the next question you proposed. All of us have knowledge - A gentle reproof of their self - conceit. Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.
Robert Jamieson, A. R. Fausset and David Brown
ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Cor 8:1-13)
Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Cor 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Ps 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Acts 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
we know that we all have knowledge--The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in 1Cor 8:7 he speaks of some who practically have not] this knowledge."
Knowledge puffeth up--when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, 1Cor 8:4. "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [BENGEL], (1Cor 10:23; Rom 14:15).
edifieth--tends to build up the spiritual temple (1Cor 3:9; 1Cor 6:19).
8:18:1: Այլ վասն զոհի՛ց կռոցն, գիտեմք եթէ ամենեքի՛ն գիտութիւն ունիք. գիտութիւն հպարտացուցանէ, այլ սէր շինէ՛[3757]։ [3757] Օրինակ մի. Վասն զոհելից կռոցն։ Բազումք. Գիտութիւն ունիմք։
1 Իսկ այժմ, կուռքերին արուած զոհերի մասին: Ոմանք ասում են՝ այդ մասին մենք անհրաժեշտը գիտենք. գիտութիւնը հպարտացնում է, բայց սէրը՝ հաստատում:
8 Կուռքերուն զոհերուն վրայով՝ գիտենք թէ ամէնքս ալ գիտութիւն ունինք։ Գիտութիւնը կը հպարտացնէ, բայց սէրը շինութիւն կ’ընէ։
Այլ վասն զոհից կռոցն, գիտեմք եթէ ամենեքին գիտութիւն ունիմք. գիտութիւն հպարտացուցանէ, այլ սէր շինէ:

8:1: Այլ վասն զոհի՛ց կռոցն, գիտեմք եթէ ամենեքի՛ն գիտութիւն ունիք. գիտութիւն հպարտացուցանէ, այլ սէր շինէ՛[3757]։
[3757] Օրինակ մի. Վասն զոհելից կռոցն։ Բազումք. Գիտութիւն ունիմք։
1 Իսկ այժմ, կուռքերին արուած զոհերի մասին: Ոմանք ասում են՝ այդ մասին մենք անհրաժեշտը գիտենք. գիտութիւնը հպարտացնում է, բայց սէրը՝ հաստատում:
8 Կուռքերուն զոհերուն վրայով՝ գիտենք թէ ամէնքս ալ գիտութիւն ունինք։ Գիտութիւնը կը հպարտացնէ, բայց սէրը շինութիւն կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:11: О идоложертвенных [яствах] мы знаем, потому что мы все имеем знание; но знание надмевает, а любовь назидает.
8:1  περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
8:1. Περὶ (About) δὲ (moreover) τῶν (of-the-ones) εἰδωλοθύτων , ( of-image-surged ,"οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) πάντες ( all ) γνῶσιν (to-an-acquainting) ἔχομεν. (we-hold) ἡ (The-one) γνῶσις (an-acquainting) φυσιοῖ, (it-en-puff-belongeth,"ἡ (the-one) δὲ (moreover) ἀγάπη (an-excessing-off) οἰκοδομεῖ. (it-house-buildeth-unto)
8:1. de his autem quae idolis sacrificantur scimus quia omnes scientiam habemus scientia inflat caritas vero aedificatNow concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffeth up: but charity edifieth.
1. Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.
8:1. Now concerning those things that are sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but charity builds up.
8:1. Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.
Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth:

1: О идоложертвенных [яствах] мы знаем, потому что мы все имеем знание; но знание надмевает, а любовь назидает.
8:1  περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. ἡ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη οἰκοδομεῖ.
8:1. de his autem quae idolis sacrificantur scimus quia omnes scientiam habemus scientia inflat caritas vero aedificat
Now concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffeth up: but charity edifieth.
8:1. Now concerning those things that are sacrificed to idols: we know that we all have knowledge. Knowledge puffs up, but charity builds up.
8:1. Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-7: Положение христиан в Коринфе и других греческих городах по отношению к их согражданам-язычникам было довольно затруднительное. С одной стороны они не могли прервать с ними всякие семейные и дружественные отношения - это было и не в интересах Евангелия. С другой, - поддерживая эти отношения, христиане подвергались разного рода искушениям и могли оказаться неверными христианским началам жизни. Так их приглашали нередко на обеды к язычникам, а эти обеды состояли из яств, освященных в языческих храмах, или прямо, устраивались при этих храмах тотчас после принесения жертвы по случаю какого-либо семейного торжества. Из остатков жертвы и устраивалось пиршество для ее приносителей. Иногда эти остатки прямо продавались на рынок и могли быть, по неведению, покупаемы и христианами. - Как относились к этому обстоятельству христиане? Одни, наиболее свободные от предрассудков, говорили, что языческие боги только продукт человеческой фантазии и что поэтому можно вкушать такие яства без всякого вреда для своего душевного состояния; другие избегали таких пиршеств и таких яств, опасаясь подчиниться чрез них вредному бесовскому влиянию. Если первые, несомненно, принадлежали к ученикам Ап. Павла, то и последние могли быть также его учениками, но они не успели еще освободиться от того представления об идолах, с каким они сжились с самого детства, т. е. они смотрели еще на идолов как на богов, как на известные действительные существа. - Ап. в виду вышесказанного считает нужным прежде всего указать на то, что решать вопрос о том, вкушать или не вкушать идоложертвенные яства, нужно не только на основании знания о существе языческих богов, а и на основании любви к ближнему. Коринфяне по крайней мере, сильные верою - не признают в идолах действительных существ и веруют только в одного Творца-Бога. Но, к сожалению, не все имеют такое разумение: есть среди них такие, чья совесть мучается, когда им приходится вкушать идоложертвенные мяса, - и с этим фактом сильные верою должны считаться.

1: После выражения: "о идоложертвенных яствах" лучше прибавить: "я скажу следующее:" - Мы знаем. Мы - это Павел и Сосфен (I:1), а потом и те коринфяне, которые думают с ними одинаково. - Потому что(oti) - правильнее: "что". В таком именно значении означенная греческая частица употреблена в ст. 4-м, который собственно представляет повторение и продолжение первой фразы 1-го стиха. - Все, т. е. все коринфские христиане, которые, принимая крещение, отрекались этим самым от заблуждений политеизма и приняли веру в Единого Бога - знают Его только. - Но знание... С этой фразы и до 4-го стиха идет вставочное замечание апостола о недостаточности знания для правильного развития христианской жизни. - Надмевает, т. е. делает человека притязательным, суетным и легкомысленным. - Любовь назидает. Только то знание, которое соединено с любовью, весьма полезно, так как именно любовь понимает и умеет оценить в ближнем все, действительно стоящее внимания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Things Offered to Idols.A. D. 57.
1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him.

The apostle comes here to the case of things that had been offered to idols, concerning which some of them sought satisfaction: a case that frequently occurred in that age of Christianity, when the church of Christ was among the heathen, and the Israel of God must live among the Canaanites. For the better understanding of it, it must be observed that it was a custom among the heathens to make feasts on their sacrifices, and not only to eat themselves, but invite their friends to partake with them. These were usually kept in the temple, where the sacrifice was offered (v. 10), and, if any thing was left when the feast ended, it was usual to carry away a portion to their friends; what remained, after all, belonged to the priests, who sometimes sold it in the markets. See ch. x. 25. Nay, feasts, as Athenæus informs us, were always accounted, among the heathen, sacred and religious things, so that they were wont to sacrifice before all their feasts; and it was accounted a very profane thing among them, athyta esthiein, to eat at their private tables any meat whereof they had not first sacrificed on such occasions. In this circumstance of things, while Christians lived among idolaters, had many relations and friends that were such, with whom they must keep up acquaintance and maintain good neighbourhood, and therefore have occasion to eat at their tables, what should they do if any thing that had been sacrificed should be set before them? What, if they should be invited to feast with them in their temples? It seems as if some of the Corinthians had imbibed an opinion that even this might be done, because they knew an idol was nothing in the world, v. 4. The apostle seems to answer more directly to the case (ch. x.), and here to argue, upon supposition of their being right in this thought, against their abuse of their liberty to the prejudice of others; but he plainly condemns such liberty in ch. x. The apostle introduces his discourse with some remarks about knowledge that seem to carry in them a censure of such pretences to knowledge as I have mentioned: We know, says the apostle, that we all have knowledge (v. 1); as if he had said, "You who take such liberty are not the only knowing persons; we who abstain know as much as you of the vanity of idols, and that they are nothing; but we know too that the liberty you take is very culpable, and that even lawful liberty must be used with charity and not to the prejudice of weaker brethren." Knowledge puffeth up, but charity edifieth, v. 1. Note, 1. The preference of charity to conceited knowledge. That is best which is fitted to do the greatest good. Knowledge, or at least a high conceit of it, is very apt to swell the mind, to fill it with wind, and so puff it up. This tends to no good to ourselves, but in many instances is much to the hurt of others. But true love, and tender regard to our brethren, will put us upon consulting their interest, and acting as may be for their edification. Observe, 2. That there is no evidence of ignorance more common than a conceit of knowledge: If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. He that knows most best understands his own ignorance, and the imperfection of human knowledge. He that imagines himself a knowing man, and is vain and conceited on this imagination, has reason to suspect that he knows nothing aright, nothing as he ought to know it. Note, It is one thing to know truth, and another to know it as we ought, so as duly to improve our knowledge. Much may be known when nothing is known to any good purpose, when neither ourselves nor others are the better for our knowledge. And those who think they know any thing, and grow fain hereupon, are of all men most likely to make no good use of their knowledge; neither themselves nor others are likely to be benefited by it. But, adds the apostle, if any man love God, the same is known of God. If any man love God, and is thereby influenced to love his neighbour, the same is known of God; that is, as some understand it, is made by him to know, is taught of God. Note, Those that love God are most likely to be taught of God, and be made by him to know as they ought. Some understand it thus: He shall be approved of God; he will accept him and have pleasure in him. Note, The charitable person is most likely to have God's favour. Those who love God, and for his sake love their brethren and seek their welfare, are likely to be beloved of God; and how much better is it to be approved of God than to have a vain opinion of ourselves!
Adam Clarke: Commentary on the Bible - 1831
8:1: As touching things offered unto idols - This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionists, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, etc. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately with that of other animals which had not been sacrificed, but merely killed for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaites themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing, (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry.
From these observations it will at once appear that much misunderstanding and offense must have existed in the Corinthian Church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account.
We know that we all have knowledge - I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased; "All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the Gospel, not being bound by Jewish laws, rites, ceremonies, etc.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offense to others."
Knowledge puffeth up, but charity edifieth - This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word φυσιοι is understood by some eminent critics.
Albert Barnes: Notes on the Bible - 1834
8:1: Now as touching - In regard to; in answer to your inquiry whether it is right or not to partake of those things.
Things offered unto idols - Sacrifices unto idols. Meat that had been offered in sacrifice, and then either exposed to sale in the market, or served up at the feasts held in honor of idols, at their temples, or at the houses of their devotees. The priests, who were entitled to a part of the meat that was offered in sacrifice, would expose it to sale in the market; and it was a custom with the Gentiles to make feasts in honor of the idol gods on the meat that was offered in sacrifice; see Co1 8:10, of this chapter, and Co1 10:20-21. Some Christians would hold that there could be no harm in partaking of this meat any more than any other meat, since an idol was nothing; and others would have many scruples in regard to it, since it would seem to countenance idol worship. The request made of Paul was, that he should settle some "general principle" which they might all safely follow.
We know - We admit; we cannot dispute; it is so plain a case that no one can be ignorant on this point. Probably these are the words of the Corinthians, and perhaps they were contained in the letter which was sent to Paul. They would affirm that they were not ignorant in regard to the nature of idols; they were well assured that they were nothing at all; and hence, they seemed to infer that it might be right and proper to partake of this food anywhere and everywhere, even in the idol temples themselves; see Co1 8:10. To this Paul replies in the course of the chapter, and particularly in Co1 8:7.
That we all have knowledge - That is, on this subject; we are acquainted with the true nature of idols, and of idol worship; we all esteem an idol to be nothing, and cannot be in danger of being led into idolatry, or into any improper views in regard to this subject by participating of the food and feasts connected with idol worship This is the statement and argument of the Corinthians. To this Paul makes two answers:
(1) In a "parenthesis" in Co1 8:1-3, to wit, that it was not safe to rely on mere knowledge in such a case, since the effect of mere knowledge was often to puff people up and to make them proud, but that they ought to act rather from "charity," or love; and,
(2) That though the mass of them might have this knowledge, yet that all did not possess it, and they might be injured, Co1 8:7.
Having stated this argument of the Corinthians, that all had knowledge, in Co1 8:1, Paul then in a parenthesis states the usual effect of knowledge, and shows that it is not a safe guide, Co1 8:1-3. In Co1 8:4, he "resumes" the statement (commenced in Co1 8:1) of the Corinthians, but which, in a mode quite frequent in his writings, he had broken off by his parenthesis on the subject of knowledge; and in Co1 8:4-6, he states the argument more at length; concedes that there was to them but one God, and that the majority of them must know that; but states in Co1 8:7, that all had not this knowledge, and that those who had knowledge ought to act so as not to injure those who had not.
Knowledge puffeth up - This is the beginning of the parenthesis. It is the reply of Paul to the statement of the Corinthians, that all had knowledge. The sense is, "Admitting that you all have knowledge; that you know what is the nature of an idol, and of idol worship; yet mere knowledge in this case is not a safe guide; its effect may be to puff up, to fill with pride and self-sufficiency, and to lead you astray. charity or love, as well as knowledge, should be allowed to come in as a guide in such cases, and will be a safer guide than mere knowledge." There had been some remarkable proofs of the impropriety of relying on mere knowledge as a guide in religious matters among the Corinthians, and it was well for Paul to remind them of it. These pretenders to uncommon wisdom had given rise to their factions, disputes, and parties, (see 1 Cor. 1; 2; 3); and Paul now reminds them that it was not safe to rely on such a guide. And it is no more safe now than it was then. Mere knowledge, or science, when the heart is not right, fills with pride; swells a man with vain self-confidence and reliance in his own powers, and very often leads him entirely astray. Knowledge combined with right feelings, with pure principles, with a heart filled with love to God and human beings, may be trusted: but not mere intellectual attainments; mere abstract science; the mere cultivation of the intellect. Unless the heart is cultivated with that, the effect of knowledge is to make a man a pedant; and to fill him with vain ideas of his own importance; and thus to lead him into error and to sin.
But charity edifieth - Love (ἡ ἀγάπη hē agapē); so the word means; and so it would be well to translate it. Our word "charity" we now apply almost exclusively to alms-giving, or to the favorable opinion which we entertain of others when they seem to be in error or fault. The word in the Scripture means simply "love." See the notes on 1 Cor. 13. The sense here is, "Knowledge is not a safe guide, and should not be trusted. love to each other and to God, true Christian affection, will be a safer guide than mere knowledge, Your conclusion on this question should not be formed from mere abstract knowledge; but you should ask what love to others - to the peace, purity, happiness, and salvation of your brethren - would demand. If love to them would prompt to this course, and permit you to partake of this food, it should be done; if not, if it would injure them, whatever mere knowledge would dictate, it should not be done." The doctrine is, that love to God and to each other is a better guide in determining what to do than mere knowledge. And it is so. It will prompt us to seek the welfare of others, and to avoid what would injure them. It will make us tender, affectionate, and kind; and will better tell us what to do, and how to do it in the best way, than all the abstract knowledge that is conceivable. The man who is influenced by love, ever pure and ever glowing, is not in much danger of going astray, or of doing injury to the cause of God. The man who relies on his knowledge is heady, high-minded, obstinate, contentious, vexatious, perverse, opinionated; and most of the difficulties in the church arise from such people. Love makes no difficulty, but heals and allays all; mere knowledge heals or allays none, but is often the occasion of most bitter strife and contention. Paul was wise in recommending that the question should be settled by love; and it would be wise if all Christians would follow his instructions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: touching: Co1 8:10, Co1 10:19-22, Co1 10:28; Num 25:2; Act 15:10, Act 15:19, Act 15:20, Act 15:29, Act 21:25; Rev 2:14, Rev 2:20, we are, Co1 8:2, Co1 8:4, Co1 8:7, Co1 8:11, Co1 1:5, Co1 4:10, Co1 13:2, Co1 14:20, Co1 15:34; Rom 14:14, Rom 14:22; Col 2:18
Knowledge: Co1 4:18, Co1 5:2, Co1 5:6, Co1 13:4; Isa 5:21, Isa 47:10; Rom 11:25, Rom 12:16, Rom 14:3, Rom 14:10
but: Co1 13:1-13; Eph 4:16
John Gill
Now as touching things offered unto idols,.... This was another of the things the Corinthians wrote to the apostle about, desiring to have his judgment in; it was a controversy that had been before moved, whether it was lawful to eat things that had been sacrificed to idols. This was considered in the council at Jerusalem, Acts 15:28 and it was agreed to, for the peace of the churches, that the Gentiles, among other things, be advised to abstain from them; which, it seems, the church at Corinth knew nothing of, for the controversy was now moved among them: some that were weak in the faith, and had not, at least, clear notions of Gospel liberty, thought it very criminal and sinful to eat them; others that had, or boasted they had, more knowledge, would not only eat them privately at home, having bought them of the Heathen priests, or in the common meat markets, where they were exposed to sale, and at public feasts, to which they were invited by their friends; but would even go into an idol's temple, and sit and eat them there, to the great grief and prejudice of weak Christians; and what they had to plead in their own defence was their knowledge, to which the apostle here replies:
we know that we all have knowledge; said either affirmatively and seriously; and the meaning is, that the apostles and other Christians knew, and were conscious to themselves of their light and knowledge, and were assured, and might affirm with confidence, that they all, or the most part, only some few excepted, see 1Cor 8:7 had the same knowledge of Christian liberty as they had; knew that an idol was nothing, and that eating meats offered to them could not defile, or do them any hurt; for they were very sensible there was nothing common or unclean of itself, and yet did not think fit to make use of their knowledge to the grieving and wounding of their fellow Christians: or else this is said ironically, we are wise folks; you particularly are men of knowledge, and wisdom will die with you; you know that you know; you are very knowing in your own conceits, and very positive as to your knowledge. It was the saying of Socrates, that that this one thing he knew, that he knew nothing; but men wise in their own opinions know everything:
knowledge puffeth up; not true knowledge; not that which comes from above, which is gentle and easy to be entreated; not sanctified knowledge, or that which has the grace of God going along with it; that makes men humble, and will not suffer them to be puffed up one against another; but a mere show of knowledge, knowledge in conceit, mere notional and speculative knowledge, that which is destitute of charity or love:
but charity edifieth; that is, a man that has knowledge, joined with love to God, and his fellow Christians, will seek for that which makes for the edification of others; and without this all his knowledge will be of no avail, and he himself be nothing.
8:28:2: Եթէ ոք կամիցի գիտել ինչ, չեւ՛ եւս գիտաց՝ որպէս արժա՛ն է գիտել[3758]։ [3758] Ոմանք. Արժանն էր գիտել։
2 Եթէ մէկը կարծում է, թէ բան գիտէ, դեռ չգիտէ իսկ ինչպէս պէտք է գիտենալ:
2 Եթէ մէկը կը կարծէ թէ բան մը գիտէ, իրապէս բան մը չի գիտեր՝ ինչպէս պէտք է գիտնար։
Եթէ ոք [37]կամիցի գիտել ինչ, չեւ եւս գիտաց որպէս արժան է գիտել:

8:2: Եթէ ոք կամիցի գիտել ինչ, չեւ՛ եւս գիտաց՝ որպէս արժա՛ն է գիտել[3758]։
[3758] Ոմանք. Արժանն էր գիտել։
2 Եթէ մէկը կարծում է, թէ բան գիտէ, դեռ չգիտէ իսկ ինչպէս պէտք է գիտենալ:
2 Եթէ մէկը կը կարծէ թէ բան մը գիտէ, իրապէս բան մը չի գիտեր՝ ինչպէս պէտք է գիտնար։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: Кто думает, что он знает что-нибудь, тот ничего еще не знает так, как должно знать.
8:2  εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι·
8:2. εἴ (If) τις (a-one) δοκεῖ (it-thinketh-unto) ἐγνωκέναι (to-have-had-come-to-acquaint) τι, (to-a-one,"οὔπω (not-unto-whither) ἔγνω (it-had-acquainted) καθὼς (down-as) δεῖ (it-bindeth) γνῶναι: (to-have-acquainted)
8:2. si quis se existimat scire aliquid nondum cognovit quemadmodum oporteat eum scireAnd if any man think that he knoweth any thing, he hath not yet known as he ought to know.
2. If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;
8:2. But if anyone considers himself to know anything, he does not yet know in the way that he ought to know.
8:2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know:

2: Кто думает, что он знает что-нибудь, тот ничего еще не знает так, как должно знать.
8:2  εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὼς δεῖ γνῶναι·
8:2. si quis se existimat scire aliquid nondum cognovit quemadmodum oporteat eum scire
And if any man think that he knoweth any thing, he hath not yet known as he ought to know.
8:2. But if anyone considers himself to know anything, he does not yet know in the way that he ought to know.
8:2. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Это выражение Апостола напоминает собою старинное изречение греческого мудреца: "я знаю только то, что ничего не знаю!" - Человек, не имеющий любви, не способен проникнуть в сущность вещи или явления, потому что любовь приближает познающего к познаваемому, устанавливает между тем и другим тесную внутреннюю связь. Любовь таким образом является необходимым условием всякого истинного познания.
Adam Clarke: Commentary on the Bible - 1831
8:2: He knoweth nothing yet, etc. - The person who acts in this rash, unfeeling way, from the general knowledge which he has of the vanity of idolatry and the liberty which the Gospel affords from Jewish rites, with all his knowledge does not know this, that though the first and greatest commandment says, Thou shalt love the Lord thy God with all thy heart, etc., yet the second is like unto it: Thou shalt love thy neighbor as thyself. He, then, that can torment his neighbour's weak or tender conscience with his food or his conduct, does not love him as himself, and therefore knows nothing as he ought to know.
Albert Barnes: Notes on the Bible - 1834
8:2: And if any think ... - The connection and the scope of this passage require us to understand this as designed to condemn that vain conceit of knowledge, or self-confidence, which would lead us to despise others, or to disregard their interests. "If anyone is conceited of his knowledge, is so vain, and proud, and self-confident, that he is led to despise others, and to disregard their true interests, he has not yet learned the very first elements of true knowledge as he ought to learn them, True knowledge will make us humble, modest, and kind to others. It will not puff us up, and it will not lead us to overlook the real happiness of others." See Rom 11:25.
Any thing - Any matter pertaining to science, morals, philosophy, or religion. This is a general maxim pertaining to all pretenders to knowledge.
He knoweth nothing yet ... - He has not known what is most necessary to be known on the subject; nor has he known the true use and design of knowledge, which is to edify and promote the happiness of others. If a man has not so learned anything as to make it contribute to the happiness of others, it is a proof that he has never learned the true design of the first elements of knowledge. Paul's design is to induce them to seek the welfare of their brethren. Knowledge, rightly applied, will promote the happiness of all. And it is true now as it was then, that if a man is a miser in knowledge as in wealth; if he lives to accumulate, never to impart; if he is filled with a vain conceit of his wisdom, and seeks not to benefit others by enlightening their ignorance, and guiding them in the way of truth, he has never learned the true use of science, any more than the man has of wealth who always hoards, never gives. It is valueless unless it is diffused, as the light of heaven would be valueless unless diffused all over the world, and the waters would be valueless if always preserved in lakes and reservoirs, and never diffused over hills and vales to refresh the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: if: Pro 26:12, Pro 30:2-4; Rom 11:25; Gal 6:3; Ti1 1:5-7, Ti1 6:3, Ti1 6:4
John Gill
And if any man think that he knows anything,.... Whoever has an opinion of himself, or is conceited with his own knowledge, and fancies that he knows more than he does; which is always the case of those that are elated with their knowledge, and treat others with contempt, and have no regard to their peace and edification:
he knoweth nothing yet as he ought to know; if he did, he would know this, that he ought to consult the peace, comfort, and edification of his brother; and therefore whatever knowledge he may fancy he has attained to, or whatever he may be capable of, and hereafter obtain, for the present he must be put down for a man that knows nothing as he should do; for he knows neither his duty to God nor man; if he knew the former, he would know the latter.
John Wesley
If any man think he knoweth any thing - Aright, unless so far he is taught by God. He knoweth nothing yet as he ought to know - Seeing there is no true knowledge without divine love.
Robert Jamieson, A. R. Fausset and David Brown
And--omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge.
knoweth--The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware (1Cor 8:1) means.
as he ought to know--experimentally and in the way of "love."
8:38:3: Բայց որ սիրէ զԱստուած, նա՛ է տեղեկացեալ ՚ի նմանէ[3759]։ [3759] Օրինակ մի. Տեղեկացեալ ամենայնի։
3 Բայց ով սիրում է Աստծուն, նա ճանաչուած է նրանից:
3 Իսկ եթէ մէկը Աստուած կը սիրէ, ինք անկէ ճանչցուած է։
Բայց որ սիրէ զԱստուած, նա է տեղեկացեալ ի նմանէ:

8:3: Բայց որ սիրէ զԱստուած, նա՛ է տեղեկացեալ ՚ի նմանէ[3759]։
[3759] Օրինակ մի. Տեղեկացեալ ամենայնի։
3 Բայց ով սիրում է Աստծուն, նա ճանաչուած է նրանից:
3 Իսկ եթէ մէկը Աստուած կը սիրէ, ինք անկէ ճանչցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Но кто любит Бога, тому дано знание от Него.
8:3  εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὖτος ἔγνωσται ὑπ᾽ αὐτοῦ.
8:3. εἰ (if) δέ (moreover) τις (a-one) ἀγαπᾷ (it-excesseth-off-unto) τὸν (to-the-one) θεόν, (to-a-Deity,"οὗτος (the-one-this) ἔγνωσται (it-had-come-to-be-acquainted) ὑπ' (under) αὐτοῦ. (of-it)
8:3. si quis autem diligit Deum hic cognitus est ab eoBut if any man love God, the same is known by him.
3. but if any man loveth God, the same is known of him.
8:3. For if anyone loves God, he is known by him.
8:3. But if any man love God, the same is known of him.
But if any man love God, the same is known of him:

3: Но кто любит Бога, тому дано знание от Него.
8:3  εἰ δέ τις ἀγαπᾷ τὸν θεόν, οὖτος ἔγνωσται ὑπ᾽ αὐτοῦ.
8:3. si quis autem diligit Deum hic cognitus est ab eo
But if any man love God, the same is known by him.
8:3. For if anyone loves God, he is known by him.
8:3. But if any man love God, the same is known of him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ап. только что сказал, что где нет любви, там нет и познания. Теперь ту же мысль он облекает в форму положительного суждения: где есть любовь, там есть и истинное познание! - Кто любит Бога... Ап., таким образом, имеет в виду знание о Боге, о Его решениях и потому говорит здесь именно о любви к Богу. Человек, любящий Бога, получает от Бога знание и делается способным понимать и чувствовать нужды братьев своих. - Впрочем, большинство древних кодексов читает 2-ю половину 3-го стиха так: тот познан от Него(egnwstai), как читается и в слав. переводе. Это чтение дает мысль о величии любящего Бога человека: его знает Сам Бог, Царь вселенной, подобно тому, как некоторых из своих подданных, наиболее выдающихся, знает царь земной. Знать - здесь имеет значение: признавать, ценить. любить (ср. Гал IV:9).
Adam Clarke: Commentary on the Bible - 1831
8:3: But if any man love God - In that way which the commandment requires, which will necessarily beget love to his neighbor, the same is known of him - is approved of God, and acknowledged as his genuine follower.
Albert Barnes: Notes on the Bible - 1834
8:3: But if any man love God - If any man is truly attached to God; if he seeks to serve him, and to promote his glory. The sense seems to be this. "There is no true and real knowledge which is not connected with love to God. This will prompt a man also to love his brethren, and will lead him to promote their happiness. A man's course, therefore, is not to be regulated by mere knowledge, but the grand principle is love to God and love to man. Love edifies; love promotes happiness; love will prompt to what is right; and love will secure the approbation of God." Thus, explained. this difficult verse accords with the whole scope of the parenthesis, which is to show that a man should not be guided in his contact with others by mere knowledge, however great that may be; but that a safer and better principle was "love, charity" (ἀγάπη agapē), whether exercised toward God or man. Under the guidance of this, man would be in little danger of error, Under the direction of mere knowledge he would never be sure of a safe guide; see Co1 13:1-13.
The same is known of him - The words "is known" (ἔγνωσται egnō stai) I suppose to be taken here in the sense of "is approved by God; is loved by him; meets with his favor, etc." In this sense the word "known" is often used in the Scriptures. See the note at Mat 7:23. The sense is, "If any man acts under the influence of sacred charity, or love to God, and consequent love to man, he will meet with the approbation of God. He will seek his glory, and the good of his brethren; he will be likely to do right; and God will approve of his intentions and desires, and will regard him as his child. Little distinguished, therefore, as he may be for human knowledge, for that science which puffs up with vain self-confidence, yet he will have a more truly elevated rank, and will meet with the approbation and praise of God. This is of more value than mere knowledge, and this love is a far safer guide than any mere intellectual attainments." So the world would have found it to be if they had acted on it; and so Christians would always find it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: love: Co1 2:9; Rom 8:28; Jam 1:12, Jam 2:5; Pe1 1:8; Jo1 4:19, Jo1 5:2, Jo1 5:3
is: Exo 33:12, Exo 33:17; Psa 1:6, Psa 17:3, Psa 139:1, Psa 139:2; Nah 1:7; Mat 7:23; Joh 10:14; Joh 21:17; Rom 8:29, Rom 11:2; Gal 4:9; Ti2 2:19; Rev 2:9, Rev 2:13, Rev 2:19; Rev 3:8, Rev 3:9, Rev 3:15, Rev 3:16
John Gill
But if any man love God,.... As they do, and show it, who love their brethren, and are careful not to grieve them; and make use of their superior knowledge, not for their destruction, but edification:
the same is known of him; is taught by him, made to know more by him; such an one increases in spiritual knowledge, or he is highly approved of, esteemed, and beloved by God: he takes a special and particular notice of him, manifests his love to him, and will own and acknowledge him another day, when proud, haughty, overbearing, and hard hearted professors, will be rejected by him.
John Wesley
He is known - That is, approved, by him. Ps 1:6.
Robert Jamieson, A. R. Fausset and David Brown
love God--the source of love to our neighbor (1Jn 4:11-12, 1Jn 4:20; 1Jn 5:2).
the same--literally, "this man"; he who loves, not he who "thinks that he knows," not having "charity" or love (1Cor 8:1-2).
is known of him--is known with the knowledge of approval and is acknowledged by God as His (Ps 1:6; Gal 4:9; Ti2 2:19). Contrast, "I never knew you" (Mt 7:23). To love God is to know God; and he who thus knows God has been first known by God (compare 1Cor 13:12; 1Pet 1:2).
8:48:4: Այլ վասն կերակրոցն զոհելոց՝ գիտեմք եթէ ո՛չինչ իսկ կուռքդ են յաշխարհի. զի չի՛ք ոք Աստուած բա՛ց ՚ի միոյն[3760]։ [3760] Ոմանք. Կերակրոցն զոհելոյ... բայց ՚ի միոյն։
4 Իսկ ինչ վերաբերում է կուռքերին զոհ արուածները ուտելուն, գիտենք, որ այս աշխարհում կուռքերը ոչինչ են. որովհետեւ չկայ ուրիշ Աստուած, բացի միակ Աստծուց,
4 Ուստի կուռքերու զոհուածները ուտելու վրայով՝ գիտենք թէ կուռքը ոչինչ է աշխարհի մէջ եւ թէ մէկէն զատ ուրիշ Աստուած չկայ։
Այլ վասն կերակրոցն զոհելոց գիտեմք եթէ ոչինչ իսկ կուռքդ են յաշխարհի, զի չիք ոք Աստուած բաց ի միոյն:

8:4: Այլ վասն կերակրոցն զոհելոց՝ գիտեմք եթէ ո՛չինչ իսկ կուռքդ են յաշխարհի. զի չի՛ք ոք Աստուած բա՛ց ՚ի միոյն[3760]։
[3760] Ոմանք. Կերակրոցն զոհելոյ... բայց ՚ի միոյն։
4 Իսկ ինչ վերաբերում է կուռքերին զոհ արուածները ուտելուն, գիտենք, որ այս աշխարհում կուռքերը ոչինչ են. որովհետեւ չկայ ուրիշ Աստուած, բացի միակ Աստծուց,
4 Ուստի կուռքերու զոհուածները ուտելու վրայով՝ գիտենք թէ կուռքը ոչինչ է աշխարհի մէջ եւ թէ մէկէն զատ ուրիշ Աստուած չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: Итак об употреблении в пищу идоложертвенного мы знаем, что идол в мире ничто, и что нет иного Бога, кроме Единого.
8:4  περὶ τῆς βρώσεως οὗν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.
8:4. Περὶ (About) τῆς (of-the-one) βρώσεως (of-a-consuming) οὖν (accordingly) τῶν (of-the-ones) εἰδωλοθύτων ( image-surged ) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) οὐδὲν (not-moreover-one) εἴδωλον (an-image) ἐν (in) κόσμῳ, (unto-a-configuration,"καὶ (and) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) θεὸς (a-Deity) εἰ (if) μὴ (lest) εἷς. (one)
8:4. de escis autem quae idolis immolantur scimus quia nihil est idolum in mundo et quod nullus Deus nisi unusBut as for the meats that are sacrificed to idols, we know that an idol is nothing in the world and that there is no God but one.
4. Concerning therefore the eating of things sacrificed to idols, we know that no idol is in the world, and that there is no God but one.
8:4. But as to the foods that are immolated to idols, we know that an idol in the world is nothing, and that no one is God, except One.
8:4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol [is] nothing in the world, and that [there is] none other God but one.
As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol [is] nothing in the world, and that [there is] none other God but one:

4: Итак об употреблении в пищу идоложертвенного мы знаем, что идол в мире ничто, и что нет иного Бога, кроме Единого.
8:4  περὶ τῆς βρώσεως οὗν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.
8:4. de escis autem quae idolis immolantur scimus quia nihil est idolum in mundo et quod nullus Deus nisi unus
But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world and that there is no God but one.
8:4. But as to the foods that are immolated to idols, we know that an idol in the world is nothing, and that no one is God, except One.
8:4. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol [is] nothing in the world, and that [there is] none other God but one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: После отступления (ст. 1b - ст. 3-й), Ап. снова возвращается к мысли, какую высказал в начале 1-го стиха. При этом он делает некоторое изменение: вместо указания на то, что христианам известно, что все они имеют познание, он говорит, что им известно ничтожество идолов. Таким образом, вместо факта познания указан предмет познания. - Идол в мире - ничто. Так как язычники видели в изображении идольском носителя и полномочного представителя известного божества, то Ап. говорит, что во всем мире не найти такого существа, которое бы соответствовало изображению и личности Юпитера, Аполлона и др. богов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Eating Things Offered to Idols.A. D. 57.
4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called lies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, 1 Tim. iv. 4. It is not in the power of the vanities of the heathens to change its nature.--And there is no other God but one. Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many; but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in each order: gods many, and lords many; but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis--as the first person in the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, kat exochen, or by way of eminency, because he is fons et principiam Deitatis (as Calvin observes), the fountain of the Deity in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing--the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Acts ii. 36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, John xvii. 3.
Adam Clarke: Commentary on the Bible - 1831
8:4: Things that are offered in sacrifice - See on the first verse, (Co1 8:1 (note)).
An idol is nothing in the world - Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Ειδωλον, idol, is ὁμοιωμα, εικων, σημειον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ουδεν ειδωλον signifies there is no idol, no representation of God, in the world. Images there are of stone, wood and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on Co1 8:1; (Co1 8:1 (note)) as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not אלהים Elohim, the true God; but they are אלילים, nothings, and הבלים habalim, Vanity.
Albert Barnes: Notes on the Bible - 1834
8:4: As concerning therefore ... - The parenthesis closes with Co1 8:3. The apostle now proceeds to the real question in debate, and repeats in this verse the question, and the admission that all had knowledge. The admission that all had knowledge proceeds through Co1 8:4-6; and in Co1 8:7 he gives the answer to it. In Co1 8:4-6 everything is admitted by Paul which they asked in regard to the real extent of their knowledge on this subject; and in Co1 8:7 he shows that even on the ground of this admission, the conclusion would not follow that it was right to partake of the food offered in sacrifice in the temple of an idol.
The eating of those things ... - Whether it is right to eat them. Here the question is varied somewhat from what it was in Co1 8:1, but substantially the same inquiry is stated. The question was, whether it was right for Christians to eat the meat of animals that had been slain in sacrifice to idols.
We know - Co1 8:1. We Corinthians know; and Paul seems fully to admit that they had all the knowledge which they claimed, Co1 8:7. But his object was to show that even admitting that, it would not follow that it would be right to partake of that meat. It is well to bear in mind that the object of their statement in regard to knowledge was, to show that there could be no impropriety in partaking of the food. This argument the apostle answers in Co1 8:7.
That an idol is nothing - Is not the true God; is not a proper object of worship. We are not so stupid as to suppose that the block of wood, or the carved image, or the chiseled marble is a real intelligence and is conscious and capable of receiving worship, or benefiting its volaries. We fully admit, and know, that the whole thing is delusive; and there can be no danger that, by partaking of the food offered in sacrifice to them, we should ever be brought to a belief of the stupendous falsehood that they are true objects of worship, or to deny the true God. There is no doubt that the more intelligent pagan had this knowledge; and doubtless nearly all Christians possessed it, though a few who had been educated in the grosser views of paganism might still have regarded the idol with a superstitious Rev_erence, For whatever might have been the knowledge of statesmen and philosophers on the subject, it was still doubtless true that the great mass of the pagan world did regard the dumb idols as the proper objects of worship, and supposed that they were inhabited by invisible spirits - the gods. For purposes of state, and policy, and imposition, the lawgivers and priests of the pagan world were careful to cherish this delusion; see Co1 8:7.
Is nothing - Is delusive; is imaginary. There may have been a reference here to the name of an idol among the Hebrews. They called idols אלילים 'ĕ lı̂ yliym (Elilim), or in the singular אליל 'ĕ lı̂ yl (Elil}}, vain, null, nothingworth, nothingness, vanity, weakness, etc.; indicating their vanity and powerlessness; Lev 26:1; Ch1 16:26; Isa 2:8; Isa 10:10; Isa 19:11, Isa 19:13, Isa 19:20; Isa 31:7; Psa 90:5; Eze 30:13; Hab 2:18; Zac 11:17, etc.
In the world - It is nothing at all; it has no power over the world; no real existence anywhere. There are no such gods as the pagans pretend to worship. There is but one God; and that fact is known to us all. The phrase "in the world" seems to be added by way of emphasis, to show the utter nothingness of idols; to explain in the most emphatic manner the belief that they had no real existence.
And that there is none other God but one - This was a great cardinal truth of religion; see the note at Mar 12:29; compare Deu 6:4-5. To keep this great truth in mind was the grand object of the Jewish economy; and this was so plain, and important, that the Corinthians supposed that it must be admitted by all. Even though they should partake of the meat that was offered in sacrifice to idols, yet they supposed it was not possible that any of them could forget the great cardinal truth that there was but one God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: we know: Co1 10:19, Co1 10:20; Psa 115:4-8; Isa 41:24, Isa 44:8, Isa 44:9; Jer 10:14, Jer 51:17, Jer 51:18; Hab 2:19, Hab 2:20; Act 19:26
there is: Co1 8:6; Deu 3:24, Deu 4:39, Deu 6:4, Deu 32:39; Isa 37:16, Isa 37:20, Isa 44:6, Isa 44:8, Isa 44:24, Isa 45:5, Isa 45:14; Jer 10:10; Mar 12:29; Eph 4:6; Ti1 1:17, Ti1 2:5; Jde 1:25
Geneva 1599
(2) As concerning therefore the eating of those things that are offered in sacrifice unto (d) idols, we know that an idol [is] (e) nothing in the world, and that [there is] none other God but one.
(2) The application of that answer to things offered to idols: I grant, he says, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that food cannot be made either holy or profane by the idol. But it does not follow therefore, that a man may, without regard of what they are, use those foods as any other.
(d) The word "idol" in this place is taken for an image which is made to represent some godhead, so that worship might be given to it: whereupon came the word "idolatry", that is to say, "image service".
(e) Is a vain dream.
John Gill
As concerning therefore the eating of those things,.... The apostle having enlarged on the head of knowledge, which those who made an ill use of their Christian liberty urged in favour of their conduct; he returns to the subject in question, in relation to meats,
that are offered in sacrifice unto idols. The determinations of the Jewish schools concerning this affair are as follow, which admit of no manner of profit by them in any shape:
"a beast, the whole of which they offer to idols, is forbidden of profit, even its dung, and its bones, and its horns, and its hoofs, and its skin, all is forbid to be of any profit'' (y).
Again (z),
"flesh or wine, or fruits, which are brought in to be offered up to idols, are not forbidden to profit with, although they are brought into the idol's temple, until they offer them up before it; "but when offered up before it"; they become an offering; and though they may return them, and bring them out, lo, these are forbidden for ever; and all that is found in an idol's temple, even water and salt, are forbidden of profit by the law, , "and he that eats anything thereof" is to be beaten.''
Once more (a),
"an Israelite that lifts up a cheese to worship it, but does not worship it, but a Gentile worships it, it is forbidden of profit, became the lifting of it up is an action; and so if he lifts up an egg, and a Gentile comes and worships it, it is forbidden; he that cuts a gourd, or any such thing, and worships it, it is forbidden, &c.''
But by these decrees we Christians are not bound;
we know that an idol is nothing in the world; among the things created by God in the world; for though the matter of it may be of God, the form is of men; nor has it any share in the government of the world: and though that of which it may be made, as gold, silver, brass, &c. is something; yet as it is a form and representation of God, it is nothing, because there can be no representation of the invisible God; it is nothing, that is, it has no divinity in it, it is no God. Though it may have an existence, as the sun, moon, and stars, yet not divinity; and in that sense nothing. The apostle here speaks the language of the Jewish doctors, who say (b),
"why dost thou envy an idol? , "since it is nothing, or there is nothing it."''
And again (c),
"the Rabbins say, since , "there is nothing in an idol", why do they call them deities;''
Very likely the apostle may have reference to the Hebrew word for idols, which signifies things of nought, that are good for nothing, are of no value, and are as nothing, Is 2:20.
And that there is none other God but one. This clause may be considered either as a reason of the former, why an idol is nothing, is no deity, is no God, "for there is none other God but one", as it may be rendered; or as a part of what believers know; for as they know an idol is nothing, so they know, both from reason and revelation, from the books of the Old and New Testament, that there is but one God, and consequently that idols are nothing, and that they cannot defile them, nor anything that is offered to them.
(y) Maimon. Hilch. Obede Cochabim, &c. c. 7. sect. 3. (z) Ib. sect. 15. (a) Ib. c. 8. sect. 3. (b) Prefat. ad Echa Rabbati, fol. 40. 3. (c) Debarim Rabba, fol. 236. 2. Tzeror Hammor, fol. 135. 2. & 138. 2. & 141. 4.
John Wesley
We know that an idol is nothing - A mere nominal god, having no divinity, virtue, or power.
Robert Jamieson, A. R. Fausset and David Brown
As concerning, &c.--resuming the subject begun in 1Cor 8:1, "As touching," &c.
idol is nothing--has no true being at all, the god it represents is not a living reality. This does not contradict 1Cor 10:20, which states that they who worship idols, worship devils; for here it is the GODS believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers.
none other God--The oldest manuscripts omit the word "other"; which gives a clearer sense.
8:58:5: Զի թէպէտ եւ իցեն անուանեալ աստուածք՝ եթէ յերկինս, եւ եթէ յերկրի. որպէս եւ են աստուածք բազումք՝ եւ տեարք բազումք[3761]։ [3761] Ոմանք. Որպէս են աստու՛՛։
5 թէպէտեւ այսպէս կոչուած աստուածներ կան թէ՛ երկնքում եւ թէ՛ երկրի վրայ. արդարեւ, կան բազում աստուածներ եւ բազում տէրեր:
5 Քանզի թէեւ ըլլան ալ անունով աստուածներ, թէ՛ երկինքը եւ թէ՛ երկրի վրայ, ինչպէս կան շատ աստուածներ ու շատ տէրեր,
Զի թէպէտ եւ իցեն անուանեալ աստուածք եթէ յերկինս եւ եթէ յերկրի, որպէս եւ են աստուածք բազումք եւ տեարք բազումք:

8:5: Զի թէպէտ եւ իցեն անուանեալ աստուածք՝ եթէ յերկինս, եւ եթէ յերկրի. որպէս եւ են աստուածք բազումք՝ եւ տեարք բազումք[3761]։
[3761] Ոմանք. Որպէս են աստու՛՛։
5 թէպէտեւ այսպէս կոչուած աստուածներ կան թէ՛ երկնքում եւ թէ՛ երկրի վրայ. արդարեւ, կան բազում աստուածներ եւ բազում տէրեր:
5 Քանզի թէեւ ըլլան ալ անունով աստուածներ, թէ՛ երկինքը եւ թէ՛ երկրի վրայ, ինչպէս կան շատ աստուածներ ու շատ տէրեր,
zohrab-1805▾ eastern-1994▾ western am▾
8:55: Ибо хотя и есть так называемые боги, или на небе, или на земле, так как есть много богов и господ много, --
8:5  καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῶ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί,
8:5. καὶ (And) γὰρ (therefore) εἴπερ (if-very) εἰσὶν (they-be) λεγόμενοι ( being-forthed ) θεοὶ (deities) εἴτε (if-also) ἐν (in) οὐρανῷ (unto-sky) εἴτε (if-also) ἐπὶ (upon) γῆς, (of-a-soil,"ὥσπερ (as-very) εἰσὶν (they-be) θεοὶ (deities) πολλοὶ ( much ) καὶ (and) κύριοι ( authority-belonged ) πολλοί , ( much ,"
8:5. nam et si sunt qui dicantur dii sive in caelo sive in terra siquidem sunt dii multi et domini multiFor although there be that are called gods, either in heaven or on earth (for there be gods many and lords many):
5. For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many;
8:5. For although there are things that are called gods, whether in heaven or on earth, (if one even considers there to be many gods and many lords)
8:5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
For though there be that are called gods, whether in heaven or in earth, ( as there be gods many, and lords many:

5: Ибо хотя и есть так называемые боги, или на небе, или на земле, так как есть много богов и господ много, --
8:5  καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῶ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί,
8:5. nam et si sunt qui dicantur dii sive in caelo sive in terra siquidem sunt dii multi et domini multi
For although there be that are called gods, either in heaven or on earth (for there be gods many and lords many):
8:5. For although there are things that are called gods, whether in heaven or on earth, (if one even considers there to be many gods and many lords)
8:5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Здесь Ап. несколько ограничивает свою мысль о ничтожестве язычества. Есть так называемые боги. Фантазия язычников населила божествами и небо и землю, с ее горами, морями, источниками и лесами. Но это боги - только по названию, по имени; существование их - мнимое! Они существуют (есть) - только в воображении их почитателей. - Так как есть много богов и господ много. Здесь Ап. хочет сказать, что если отдельные мифологические божества есть не иное что как только образы, созданные человеческой фантазией, то все-таки за этими образами стоят действительно существующие силы, с которыми приходится считаться. Что же это за силы? Ап. смотрит на язычество вообще как на дело злых духов, которые отклонили человечество от Бога и образовавшуюся после этого в сердцах людей пустоту заполнили ничтожными и нечистыми образами фантазии. Он говорит поэтому, что жертвы свои язычники приносят бесам (X:20), что бесы - мироправители тьмы века сего (Еф VI:12), что сатана есть бог этого мира (2Кор. IV:4). Таким образом, выражение: много богов может обозначать у Апостола высших духов царства тьмы, а выражение: господ много - духов низшего разряда, стоящих в распоряжении первых [Ph. Bachmann видит здесь обозначение добрых ангелов, которые действительно пребывают на небе, и богов личных - императоров, судей в смысле пс. СХХХIIІ. Но основания, какие он приводит для своего мнения, весьма неубедительны...] - Не противоречит ли высказанный здесь Апостолом взгляд на происхождение язычества той теории, какую мы находим в 1-й главе послания к Римлянам? Нет, противоречия тут нет, а есть только пополнение к той теории. Там Ап. объясняет происхождение язычества чисто психологически, не упоминая о влиянии в этом деле злых духов. Он делает это для того, чтобы выяснить греховность самого человечества, которое все было проникнуто грехом и создало потому такое греховное дело как идолопоклонство. Здесь же, для того чтобы дать некоторые практические указания коринфянам, он указывает прежде всего на бесовское влияние в деле создания язычества. - Но у нас... этим богам и господам, существующим только в воображении и однако имеющим за собою известную реальность, Ап. противопоставляет Единого Бога и Единого Господа. - Отец - по отношению ко Христу и верующим. - Из которого все, т. е. все происходит только от Бога. - И мы для Него(eiV auuton) т. е. в Нем мы имеем цель своего существования. Ап. хочет здесь показать не величие и совершенство Божии, а разъяснить, что ничего не может осквернить верующих (даже и мясо принесенное в жертву идолам ср. 10). В самом деле, как может что-нибудь происшедшее от Бога воспрепятствовать человеку в исполнении своего назначения, своего служения Богу? - И Один Господь... Как Бог противопоставляется языческим главным божествам, так и Христос противополагается божествам второго разряда, являющимися посредниками между этими высшими божествами и миром. - Которым все. О Боге было сказано, что из Него(ex kotoϋ) все, о Христе - чрез Него(oi ou). Но как там, так и здесь речь идет о творении мира, где Бог был Первовиновником, а Сын Божий - орудием, исполнителем (ср. Ин I:3; Кол I:15-17). - И мы Им. Здесь слово мы представляет собою противоположение слову все. Ап. здесь указывает на духовное творение или на искупление (ср. Кол I:18-22). Таким образом, по его представлению, в физическом отношении мы - от Бога и чрез Христа, а в духовном - чрез Христа и для Бога. - Это место важно как доказательство того, что Апостол имел уже в раннее время то же представление о Христе, какое он высказывает в своих позднейших посланиях (Колоссянам, Ефесянам, Филиппийцам).
Adam Clarke: Commentary on the Bible - 1831
8:5: There be that are called gods - There are many images that are supposed to be representations of divinities: but these divinities are nothing, the figments of mere fancy; and these images have no corresponding realities.
Whether in heaven or in earth - As the sun, moon, planets, stars, the ocean, rivers, trees, etc. And thus there are, nominally, gods many, and lords many.
Albert Barnes: Notes on the Bible - 1834
8:5: That are called gods - Gods so called. The pagans everywhere worshipped multitudes, and gave to them the name of gods.
Whether in heaven - Residing in heaven, as a part of the gods were supposed to do. Perhaps, there may be allusion here to the sun, moon, and stars; but I rather suppose that reference is made to the celestial deities, or to those who were supposed to reside in heaven, though they were supposed occasionally to visit the earth, as Jupiter, Juno, Mercury, etc.
Or in earth - Upon the earth; or that reigned particularly ever the earth, or sea, as Ceres, Neptune, etc. The ancient pagans worshipped some gods that were supposed to dwell in heaven; others that were supposed to reside on earth; and others that presided over the inferior regions, as Pluto, etc.
As there be gods many - ὥσπερ hō sper, etc. As there are, in fact, many which are so called or regarded. It is a fact that the pagans worship many whom they esteem to be gods, or whom they regard as such. This cannot be an admission of Paul that they were truly gods, and ought to he worshipped; but it is a declaration that they esteemed them to be such, or that a large number of imaginary beings were thus adored. The emphasis should be placed on the word "many;" and the design of the parenthesis is, to show that the number of these that were worshipped was not a few, but was immense; and that they were in fact worshipped as gods, and allowed to have the influence over their minds and lives which they would have if they were real; that is, that the effect of this popular belief was to produce just as much fear, alarm, superstition, and corruption, as though these imaginary gods had a real existence. So that though the more intelligent of the pagan put no confidence in them, yet the effect on the great mass was the same as if they had had a real existence, and exerted over them a real control.
And lords many - (κύριοι πολλοὶ kurioi polloi). Those who had a "rule" over them; to whom they submitted themselves; and whose laws they obeyed. This name "lord" was often given to their idol gods. Thus, among the nations of Canaan their idols was called בּצל Ba‛ al, ("Baal, or lord"), the tutelary god of the Phoenicians and Syrians; Jdg 8:33; Jdg 9:4, Jdg 9:46. It is used here with reference to the IdoLS, and means that the laws which they were supposed to give in regard to their worship had control over the minds of their worshippers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: that: Deu 10:17; Jer 2:11, Jer 2:28, Jer 11:13; Dan 5:4; Joh 10:34, Joh 10:35; Gal 4:8; Th2 2:4
John Gill
For though there be that are called gods,.... That are so by name, though not by nature; who are called so in Scripture, as angels and magistrates, or by men, who give them such names, and account them so:
whether in heaven; as the sun, moon, and stars:
or in earth; as men who formerly lived on earth; or various creatures on earth, who have been accounted deities; or stocks and stones graven by man's device:
as there be gods many: almost without number, as were among the Egyptians, Grecians, Romans, and others; yea, even among the Jews, who falling into idolatry, their gods were according to the number of their cities, Jer 2:28
and lords many; referring to the Baalim, or the several idols that went by the name of Baal, or lord, as Baal Peor, Num 25:3 Baal Zephon, Ex 14:2 Baal Zebub, 4Kings 1:2 Baal Berith, Judg 8:33.
John Wesley
For though there be that are called gods - By the heathens both celestial, (as they style them,) terrestrial, and infernal deities.
Robert Jamieson, A. R. Fausset and David Brown
"For even supposing there are (exist) gods so called (Th2 2:4), whether in heaven (as the sun, moon, and stars) or in earth (as deified kings, beasts, &c.), as there be (a recognized fact, Deut 10:17; Ps 135:5; Ps 136:2) gods many and lords many." Angels and men in authority are termed gods in Scripture, as exercising a divinely delegated power under God (compare Ex 22:9, with Ex 22:28; Ps 82:1, Ps 82:6; Jn 10:34-35).
8:68:6: Այլ մեզ մի՛ է Աստուած, Հա՛յր՝ յորմէ ամենայն, եւ մե՛ք ՚ի նա. եւ մի՛ Տէր Յիսուս Քրիստոս, որով ամենայն, եւ մե՛ք նովաւ[3762]։ վջ [3762] Ոմանք. Այլ մեր մի է Աստուած... եւ մեք նովաւ, եւ մի է Տէր Յիսուս։ Յոմանս պակասի. Եւ մեք ՚ի նա, եւ մի Տէր Յիսուս Քրիստոս, որով ամենայն եւ մեք նովաւ։
6 Բայց մեզ համար միայն մէ՛կ Աստուած կայ, Հայր, որ ստեղծել է ամէն բան, եւ մենք ապրում ենք նրանով. եւ՝ միայն մէ՛կ Տէր Յիսուս Քրիստոս, որի միջոցով ստեղծուեց ամէն ինչ, եւ մենք ապրում ենք նրանով:
6 Բայց մենք մէկ Աստուած ունինք՝ Հայրը՝ որմէ են բոլոր բաները եւ մենք ալ անով* ու մէկ Տէր Յիսուս Քրիստոս, որմէ են բոլոր բաները ու մենք ալ անով։
Այլ մեզ մի է Աստուած, Հայր, յորմէ ամենայն, եւ մեք ի նա. եւ մի Տէր Յիսուս Քրիստոս` որով ամենայն, եւ մեք նովաւ:

8:6: Այլ մեզ մի՛ է Աստուած, Հա՛յր՝ յորմէ ամենայն, եւ մե՛ք ՚ի նա. եւ մի՛ Տէր Յիսուս Քրիստոս, որով ամենայն, եւ մե՛ք նովաւ[3762]։ վջ
[3762] Ոմանք. Այլ մեր մի է Աստուած... եւ մեք նովաւ, եւ մի է Տէր Յիսուս։ Յոմանս պակասի. Եւ մեք ՚ի նա, եւ մի Տէր Յիսուս Քրիստոս, որով ամենայն եւ մեք նովաւ։
6 Բայց մեզ համար միայն մէ՛կ Աստուած կայ, Հայր, որ ստեղծել է ամէն բան, եւ մենք ապրում ենք նրանով. եւ՝ միայն մէ՛կ Տէր Յիսուս Քրիստոս, որի միջոցով ստեղծուեց ամէն ինչ, եւ մենք ապրում ենք նրանով:
6 Բայց մենք մէկ Աստուած ունինք՝ Հայրը՝ որմէ են բոլոր բաները եւ մենք ալ անով* ու մէկ Տէր Յիսուս Քրիստոս, որմէ են բոլոր բաները ու մենք ալ անով։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: но у нас один Бог Отец, из Которого все, и мы для Него, и один Господь Иисус Христос, Которым все, и мы Им.
8:6  ἀλλ᾽ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὖ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος ἰησοῦς χριστός, δι᾽ οὖ τὰ πάντα καὶ ἡμεῖς δι᾽ αὐτοῦ.
8:6. [ἀλλ'] "[other]"ἡμῖν (unto-us) εἷς (one) θεὸς (a-Deity) ὁ (the-one) πατήρ, (a-Father,"ἐξ (out) οὗ (of-which) τὰ (the-ones) πάντα ( all ) καὶ (and) ἡμεῖς (we) εἰς (into) αὐτόν, (to-it,"καὶ (and) εἷς (one) κύριος (Authority-belonged) Ἰησοῦς (an-Iesous) Χριστός, (Anointed,"δι' (through) οὗ (of-which) τὰ (the-ones) πάντα ( all ) καὶ (and) ἡμεῖς (we) δι' (through) αὐτοῦ. (of-it)
8:6. nobis tamen unus Deus Pater ex quo omnia et nos in illum et unus Dominus Iesus Christus per quem omnia et nos per ipsumYet to us there is but one God, the Father, of whom are all things, and we unto him: and one Lord Jesus Christ, by whom are all things, and we by him.
6. yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him.
8:6. yet we know that there is only one God, the Father, from whom all things are, and in whom we are, and one Lord Jesus Christ, through whom all things are, and by whom we are.
8:6. But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him.
But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him:

6: но у нас один Бог Отец, из Которого все, и мы для Него, и один Господь Иисус Христос, Которым все, и мы Им.
8:6  ἀλλ᾽ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὖ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος ἰησοῦς χριστός, δι᾽ οὖ τὰ πάντα καὶ ἡμεῖς δι᾽ αὐτοῦ.
8:6. nobis tamen unus Deus Pater ex quo omnia et nos in illum et unus Dominus Iesus Christus per quem omnia et nos per ipsum
Yet to us there is but one God, the Father, of whom are all things, and we unto him: and one Lord Jesus Christ, by whom are all things, and we by him.
8:6. yet we know that there is only one God, the Father, from whom all things are, and in whom we are, and one Lord Jesus Christ, through whom all things are, and by whom we are.
8:6. But to us [there is but] one God, the Father, of whom [are] all things, and we in him; and one Lord Jesus Christ, by whom [are] all things, and we by him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:6: But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth.
And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι' αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved.
Albert Barnes: Notes on the Bible - 1834
8:6: But to us - Christians. We acknowledge but one God, Whatever the pagan worship, we know that there is but one God; and he alone has a right to rule over us.
One God, the Father - Whom we acknowledge as the Father of all; Author of all things; and who sustains to all his works the relation of a father. The word "Father" here is not used as applicable to the first person of the Trinity, as distinguished from the second, but is applied to God as God; not as the Father in contradistinction from the Son, but to the divine nature as such, without reference to that distinction - the Father as distinguished from his offspring, the works that owe their origin to him. This is manifest:
(1) Because the apostle does not use the correlative term" Son" when he comes to speak of the "one Lord Jesus Christ;" and,
(2) Because the scope of the passage requires it. The apostle speaks of God, of the divine nature, the one infinitely holy Being, as sustaining the relation of Father "to his creatures." He produced them, He provides for them. He protects them, as a father does his children. He regards their welfare; pities them in their sorrows; sustains them in trial; shows himself to be their friend. The name "Father" is thus given frequently to God, as applicable to the one God, the divine Being; Psa 103:13; Jer 31:9; Mal 1:6; Mal 2:10; Mat 6:9; Luk 11:2, etc. In other places it is applied to the first person of the Trinity as distinguished from the second; and in these instances the correlative "Son" is used, Luk 10:22; Luk 22:42; Joh 1:18; Joh 3:35; Joh 5:19-23, Joh 5:26, Joh 5:30, Joh 5:36; Heb 1:5; Pe2 1:17, etc.
Of whom - ἐξ οὗ ex hou. From whom as a fountain and source; by whose counsel, plan, and purpose. He is the great source of all; and all depend on him. It was by his purpose and power that all things were formed, and to all he sustains the relation of a Father. The agent in producing all things, however, was the Son, Col 1:16; see the note at Joh 1:3.
Are all things - These words evidently refer to the whole work of creation, as deriving their origin from God, Gen 1:1. Everything has thus been formed in accordance with his plan; and all things now depend on him as their Father.
And we - We Christians. We are what we are by him. We owe our existence to him; and by him we have been regenerated and saved. It is owing to his counsel, purpose, agency, that we have an existence; and owing to him that we have the hope of eternal life. The leading idea here is, probably, that to God Christians owe their hopes and happiness.
In him - (εἰς αὐτόν eis auton); or rather unto him: that is, we are formed for him, and should live to his glory. We have been made what we are, as Christians, that we may promote his honor and glory.
And one Lord ... - One Lord in contradistinction from the "many lords" whom the pagans worshipped. The word "Lord" here is used in the sense of proprietor, ruler, governor, or king; and the idea is, that Christians acknowledge subjection to Him alone, and not to many sovereigns, as the pagans did. Jesus Christ is the Ruler and Lord of his people. They acknowledge their allegiance to him as their supreme Lawgiver and King. They do not acknowledge subjection to many rulers, whether imaginary gods or human beings; but receive their laws from him alone. The word "Lord" here does not imply of necessity any inferiority to God; since it is a term which is frequently applied to God himself. The idea in the passage is, that from God, the Father of all, we derive our existence, and all that we have; and that we acknowledge "immediate and direct" subjection to the Lord Jesus as our Lawgiver and Sovereign. From him Christians receive their laws, and to him they submit their lives. And this idea is so far from supposing inferiority in the Lord Jesus to God, that it rather supposes equality; since a right to give laws to people, to rule their consciences, to direct their religious opinions and their lives, can appropriately pertain only to one who has equality with God.
By whom ... - δἰ οὗ di' hou. By whose "agency;" or through whom, as the agent. The word "by" (δι ̓ di') stands in contradistinction from "of" (ἐξ ex) in the former part of the verse; and obviously means, that, though "all things" derived their existence from God as the fountain and author, yet it was "by" the agency of the Lord Jesus. This doctrine, that the Son of God was the great agent in the creation of the world, is elsewhere abundantly taught in the Scriptures; see the note at Joh 1:3.
Are all things - The universe; for so the phrase τὰ πάντα ta panta properly means. No words could better express the idea of the universe than these; and the declaration is therefore explicit that the Lord Jesus created all things. Some explain this of the "new creation;" as if Paul had said that all things pertaining to our salvation were from him. But the objections to this interpretation are obvious:
(1) It is not the natural signification.
(2) the phrase "all things" naturally denotes the universe.
(3) the scope of the passage requires us so to understand it. Paul is not speaking of the new creature; but he is speaking of the question whether there is more than one God, one Creator, one Ruler over the wide universe. The pagan said there was; Christians affirmed that there was not. The scope, therefore, of the passage requires us to understand this of the vast material universe; and the obvious declaration here is, that the Lord Jesus was the Creator of all.
And we - We Christians Pe1 1:21; or, we as people; we have derived our existence "by" δι ̓ di' or "through" him. The expression will apply either to our original creation, or to our hopes of heaven, as being by him; and is equally true respecting both. Probably the idea is, that all that we have, as people and as Christians, our lives and our hopes, are through him and by his agency.
By him - δι ̓ αὐτόυ di' autou. By his agency. Paul had said, in respect to God the Father of all, that we were unto εἰς eis him; he here says that in regard to the Lord Jesus, we are by διά dia Him, or by His agency. The sense is, "God is the author, the former of the plan; the Source of being and of hope; and we are to live to Him: but Jesus is the agent by whom all these things are made, and through whom they are conferred on us." Arians and Socinians have made use of this passage to prove that the Son was inferior to God; and the argument is, that the "name" God is not given to Jesus, but another name implying inferiority; and that the design of Paul was to make a distinction between God and the Lord Jesus. It is not the design of these notes to examine opinions in theology; but in reply to this argument we may observe, briefly:
(1) That those who hold to the divinity of the Lord Jesus do not deny that there is a distinction between him and the Father: they fully admit and maintain it, both in regard to his eternal existence (that is, that there is an eternal distinction of persons in the Godhead) and in regard to his office as mediator.
(2) the term "Lord," given here, does not of necessity suppose that he is inferior to God.
(3) the design of the passage supposes that there was equality in some respects. God the Father and the Lord Jesus sustain relations to people that in some sense correspond to the "many gods" and the "many lords" that the pagan adored; but they were equal in nature.
(4) the work of creation is expressly in this passage ascribed to the Lord Jesus. But the work of creation cannot be performed by a creature. There can be no delegated God, and no delegated omnipotence, or delegated infinite wisdom and omnipresence. The work of creation implies divinity; or it is impossible to prove that there is a God; and if the Lord Jesus made "all things," he must be God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: one God: Co1 8:4; Jon 1:9; Mal 2:10; Joh 10:30, Joh 14:9, Joh 14:10, Joh 17:3, Joh 20:17; Eph 1:3, Eph 3:14; Eph 4:6; Pe1 1:2, Pe1 1:3
of whom: Act 17:28; Rom 11:36; Eph 4:6
and we: Joh 14:20, Joh 17:21-23
in him: or, for him, Co1 6:13
and one: Co1 12:3; Mat 11:27, Mat 28:18; Joh 5:20-29, Joh 13:13, Joh 17:23; Act 2:36, Act 5:31; Eph 1:20-23, Eph 4:5; Phi 2:9-11; Col 1:16, Col 1:17; Ti1 2:5, Ti1 2:6; Pe1 1:21; Rev 1:18
and we by: Joh 1:3; Col 1:6; Heb 1:2, Heb 1:3
Geneva 1599
But to us [there is but] one God, the Father, (f) of whom [are] all things, and we (g) in him; and (h) one Lord Jesus Christ, (i) by whom [are] all things, and we by him.
(f) When the Father is distinguished from the Son, he is named the beginning of all things.
(g) We have our being in him.
(h) But as the Father is called Lord, so is the Son therefore God: therefore this word "one" does not regard the persons, but the natures.
(i) This word "by" does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.
John Gill
But to us there is but one God, the Father,.... In this Christians and Jews agree with the best and wisest philosophers of the Gentiles, that there is but one God; which is clear from the perfections of God, as necessary existence, eternity, infinity, omnipotence, all-sufficiency, goodness, and perfection; from one first cause of all things; from the government of the world; and from the writings of the Old and New Testament: so that to us believers this point is out of all doubt; but who this one God is the Gentiles knew not, and the Jews are very ignorant of; but we Christians know him to be "the Father"; by whom meant either God essentially considered, the one God, Father, Son, and Spirit, called the Father, not in relation to any person in the Godhead, but in relation to the creatures: so this one God, Father, Son, and Spirit, is the Father of spirits, the creator of angels, and the souls of men, the God of all flesh, the Father of all the individuals of human nature, the Father or author of all the mercies and blessings the children of men enjoy. Or else personally considered, and so designs the first person in the Godhead, who is called so in relation to his Son, who is styled the only begotten of the Father: and when he is said to be the one God, it must be understood, not as exclusive of the Son and Spirit; for if the Son stands excluded in this clause from being the one God with the Father, by the same rule of interpretation, the Father, in the next clause must stand excluded from being the one Lord with Christ; but as dominion or lordship belongs to the Father, so deity to the Son, and also to the Spirit.
Of whom are all things; all created beings and things; angels are of him, are created by him, serve and worship him; devils are of him, and under him, and at his control, though they have rebelled against him; all mankind are of him, and are his offspring; the whole universe, the heavens, the earth, and seas, and all that in them are, are of him; all things in nature, providence, grace, and glory, come of him: he is the author of every mercy, temporal and spiritual.
And we in him: or "for him": as creatures we are not only made by him, but live in him, and are supported in him, and by him, and are created for his glory: though this seems rather to respect what believers are, as new creatures; they are in God; they are interested in him as their covenant God, and in his everlasting and immutable love; they are engraven on his hands, and set as a seal on his heart; they are "into him", as it may be rendered; they are brought into nearness to him, and communion with him; and are "for him", are chosen, redeemed, regenerated, and called for the glorifying of his grace, and to show forth his praise.
And one Lord Jesus Christ; so called, not to the exclusion of the Father and Spirit, but in opposition to the lords many before mentioned, and with respect to all his people. Christ is the one Lord of all, as he is God over all, the Creator and Former of all things; and he is so likewise as Mediator, having all power, dominion, and government put into his hands: he is, in a special sense, the one Lord of his people, and that by right of marriage to them; by right of redemption of them; through his being an head unto them, and King of them; and by a voluntary surrender of themselves to him, rejecting all other lords, as sin, Satan, and the world, who have formerly had dominion over them, they acknowledge him to be their one and only Lord:
by whom are all things; in nature; all the created beings of this, or the other world, whether visible or invisible, thrones, dominions, principalities, and powers, are by him; no creature was made without him, and all by him; and all things in grace, our election, redemption, reconciliation, pardon, justification, and everlasting glory and happiness,
And we by him; we are redeemed by him from sin, Satan, the law, death, and hell; we are by him what we are, as Christians, as believers in him; by him, and from him, we have all the grace and the supplies of it we have; by him we have access to the Father, and fellowship with him; by him we are governed, influenced, protected, and preserved to his kingdom and glory; and by him we are, and shall be, saved with an everlasting salvation.
John Wesley
Yet to us - Christians. There is but one God - This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed. From whom are all things - By creation, providence, and grace. And we for him - The end of all we are, have, and do. And one Lord - Equally the object of divine worship. By whom are all things - Created, sustained, and governed. And we by him - Have access to the Father, and all spiritual blessings.
Robert Jamieson, A. R. Fausset and David Brown
to us--believers.
of whom--from whom as Creator all things derive their existence.
we in him--rather, "we for Him," or "unto Him." God the FATHER is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (CHRIST). So entirely are the Father and Son one (compare Rom 11:36; Heb 2:10).
one Lord--contrasted with the "many lords" of heathendom (1Cor 8:5).
by whom-- (Jn 1:3; Heb 1:2).
we by him--as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Rev_ 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.
8:78:7: Այլ ո՛չ յամենեսեան գիտութիւն է. ոմանք առ խղճի մտաց մինչեւ ցայժմ զկռոցն իբրեւ զզոհեա՛լ ուտեն. եւ խիղճ մտաց նոցա քանզի տկա՛ր է, պղծի՛[3763]։
7 Բայց բոլորի մէջ այս գիտութիւնը չկայ[40]: Ոմանք, մինչեւ այժմ վարժուած լինելով, կուռքերին զոհ արուածը իբրեւ զոհաբերուած են ուտում, եւ որովհետեւ նրանց խղճմտանքը տկար է, պղծւում են:[40] Լաւագոյն յուն. բն. ունեն բոլորը այս գիտութիւնը չունեն:
7 Բայց ամէնքը նոյն գիտութիւնը չունին։ Ոմանք կուռքին վրայ նոյն կարծիքը չունին։ Միսը կ’ուտեն կուռքերու զոհուածի պէս, որովհետեւ իրենց խղճմտանքը տկար է, կը պղծուի։
Այլ ոչ յամենեսեան գիտութիւն է. ոմանք առ խղճի մտաց մինչեւ ցայժմ զկռոցն իբրեւ զզոհեալ ուտեն. եւ խիղճ մտաց նոցա, քանզի տկար է, պղծի:

8:7: Այլ ո՛չ յամենեսեան գիտութիւն է. ոմանք առ խղճի մտաց մինչեւ ցայժմ զկռոցն իբրեւ զզոհեա՛լ ուտեն. եւ խիղճ մտաց նոցա քանզի տկա՛ր է, պղծի՛[3763]։
7 Բայց բոլորի մէջ այս գիտութիւնը չկայ[40]: Ոմանք, մինչեւ այժմ վարժուած լինելով, կուռքերին զոհ արուածը իբրեւ զոհաբերուած են ուտում, եւ որովհետեւ նրանց խղճմտանքը տկար է, պղծւում են:
[40] Լաւագոյն յուն. բն. ունեն բոլորը այս գիտութիւնը չունեն:
7 Բայց ամէնքը նոյն գիտութիւնը չունին։ Ոմանք կուռքին վրայ նոյն կարծիքը չունին։ Միսը կ’ուտեն կուռքերու զոհուածի պէս, որովհետեւ իրենց խղճմտանքը տկար է, կը պղծուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: Но не у всех [такое] знание: некоторые и доныне с совестью, [признающею] идолов, едят [идоложертвенное] как жертвы идольские, и совесть их, будучи немощна, оскверняется.
8:7  ἀλλ᾽ οὐκ ἐν πᾶσιν ἡ γνῶσις· τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὗσα μολύνεται.
8:7. Ἀλλ' (Other) οὐκ (not) ἐν (in) πᾶσιν ( unto-all ) ἡ (the-one) γνῶσις: (an-acquainting) τινὲς (ones) δὲ (moreover) τῇ (unto-the-one) συνηθείᾳ (unto-a-mannering-together-of) ἕως (unto-if-which) ἄρτι (unto-adjusted) τοῦ (of-the-one) εἰδώλου (of-an-image) ὡς (as) εἰδωλόθυτον (image-surged) ἐσθίουσιν, (they-eat-belongeth,"καὶ (and) ἡ (the-one) συνείδησις (a-seeing-together) αὐτῶν (of-them) ἀσθενὴς (un-vigored) οὖσα (being) μολύνεται. (it-be-defiled)
8:7. sed non in omnibus est scientia quidam autem conscientia usque nunc idoli quasi idolothytum manducant et conscientia ipsorum cum sit infirma polluiturBut there is not knowledge in every one. For some until this present, with conscience of the idol, eat as a thing sacrificed to an idol: and their conscience, being weak, is defiled.
7. Howbeit in all men there is not that knowledge: but some, being used until now to the idol, eat as a thing sacrificed to an idol; and their conscience being weak is defiled.
8:7. But knowledge is not in everyone. For some persons, even now, with consent to an idol, eat what has been sacrificed to an idol. And their conscience, being infirm, becomes polluted.
8:7. 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.
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:

7: Но не у всех [такое] знание: некоторые и доныне с совестью, [признающею] идолов, едят [идоложертвенное] как жертвы идольские, и совесть их, будучи немощна, оскверняется.
8:7  ἀλλ᾽ οὐκ ἐν πᾶσιν ἡ γνῶσις· τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὗσα μολύνεται.
8:7. sed non in omnibus est scientia quidam autem conscientia usque nunc idoli quasi idolothytum manducant et conscientia ipsorum cum sit infirma polluitur
But there is not knowledge in every one. For some until this present, with conscience of the idol, eat as a thing sacrificed to an idol: and their conscience, being weak, is defiled.
8:7. But knowledge is not in everyone. For some persons, even now, with consent to an idol, eat what has been sacrificed to an idol. And their conscience, being infirm, becomes polluted.
8:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Не все однако так последовательны в вере. Некоторые, веруя в Единого Бога, все-таки не могут отрешиться от мысли, что идолы существуют и что они действительно оказывают оскверняющее действие на приносимые им яства. - Не у всех такое знание. Не противоречить ли это выражение сказанному в 1-м ст.: все имеем знание. Нет, не противоречит. Там речь идет о некотором знании (gnwsiV - без члена), а здесь об известном, твердом и полном знании (gnwsiV с членом). Последним не все обладают, - не все свободны от всяких сомнений и колебаний в частных случаях жизни, вообще признавая основной догмат христианства. - С совестью(suieohsei) т. е. будучи внутренно убеждены в реальности идолов. Некоторые древние кодексы ставят на место слова: совесть слово: привычка(sunhqeia), но смысл места от этого не изменяется, а дается только добавочная мысль, что Ап. разумеет здесь христиан из язычников, которые, по старой привычке, смотрят на идолов как на реальные существа. - И совесть их, будучи немощна, т. е. нравственное сознание их слабо. Они не могут считать себя существами в достаточной степени свободными и застрахованными от бесовского влияния. Поэтому, вкушая идоложертвенное мясо, такие люди оскверняют себя в своих глазах, кажутся самим себе действительно запятнанными и согрешившими пред Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, 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!
Adam Clarke: Commentary on the Bible - 1831
8:7: There is not in every man that knowledge - This is spoken in reference to what is said, Co1 8:4 : We know that an idol is nothing in the world; for some with a conscience of the idol, viz. that it is something, eat it - the flesh that was offered to the idol, as a thing thus offered, considering the feast as a sacred banquet, by which they have fellowship with the idol. And their conscience being weak - not properly instructed in Divine things, is defiled - he performs what he does as an act of religious worship, and thus his conscience contracts guilt through this idolatry.
As in the commencement of Christianity, among the Jews that were converted, there were many found who incorporated the rites of the law with the principles of the Gospel; so, doubtless, among the Gentiles, there were several who did not at once throw aside all their idolatry or idolatrous notions, but preserved some of its more spiritual and imposing parts, and might think it necessary to mingle idolatrous feasts with the rites of Christianity; as the sacrament of the Lord's supper was certainly considered as a feast upon a sacrifice, as I have proved in my Discourse on the Nature and Design of the Eucharist. As the minds of many of these young Gentile converts could not, as yet, have been deeply endued with spiritual knowledge, they might incorporate these feasts, and confound their nature and properties.
Albert Barnes: Notes on the Bible - 1834
8:7: Howbeit - But. In the pRev_ious 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 Co1 8:11-13.
There is not ... - There are some who are weak and ignorant; who have still remains of pagan 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 favor should be sought, and his wrath be deprecated. It is not to be supposed that converted people 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 favor or avert their wrath. We are to bear in mind that the pagan 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 as a thing ... - 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 favor 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; Co1 8:11, Co1 8:13. From superstitious Rev_erence of the idol, he might think that he was doing right; but the effect would be to lead him to 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 favor 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: there: Co1 1:10, Co1 1:11
with: Rather, as Dr. Doddridge renders, "with consciousness of (some religious regard to) the idol," as συνειδησις [Strong's G4893], and formerly conscience, also imports. Co1 8:9, Co1 8:10, Co1 10:28, Co1 10:29; Rom 14:14, Rom 14:23
Geneva 1599
(3) Howbeit [there is] not in every man that knowledge: for (4) some with (k) conscience of the idol unto this hour eat [it] as a thing offered unto an idol; and their conscience being weak is defiled.
(3) The reason why that does not follow, is this: because there are many men who do not know that which you know. Now the judgment of outward things depend not only upon your conscience, but upon the conscience of those that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren. (4) An applying of the reason: there are many who cannot eat of things offered to idols, except with a wavering conscience, because they think them to be unclean. Therefore if by your example they wish to do that which inwardly they think displeases God, their conscience is defiled with this eating, and you have been the occasion of this mischief.
(k) By conscience of the idol, he means the secret judgment that they had within themselves, by which they thought all things unclean that were offered to idols, and therefore they could not use them with good conscience. For conscience has this power, that if it is good, it makes indifferent things good, and if it is evil, it makes them evil.
John Gill
Howbeit, there is not in every man that knowledge,.... The apostle is not speaking of Heathens, in whom there was no knowledge of the one true God, the author of all things, and of the one Lord Jesus, the only saviour and Redeemer; but of Christians, in whom there was the knowledge of these things, but not in all of them; the knowledge of this, that an idol was nothing; for though they knew that an idol was not God, and had no true deity in it, nor was it any true representation of God, yet fancied that it had an influence upon food that was offered to it, to defile it, and render it unclean, so that it ought not to be eaten; and since there were such persons that were so ignorant and weak, it became those who had more knowledge to be careful how they laid stumblingblocks in the way of such, to the prejudice of their consciences: that there were such, the apostle affirms,
for some with conscience of the idol unto this hour, eat it as a thing offered unto an idol; that is, there were some persons even at that very time, though they had been so long converted from Heathenism to Christianity, yet had such an opinion of an idol, that they really thought in their own consciences, that there were something in an idol, they could not well tell what, that defiled meats offered to it, and made them unlawful to be eaten; and yet, through the influence of the example of others, were prevailed upon to eat of them, having at the same time a notion of such food, as if it was not common food, but had received some virtue from the idol; and not without some regret, and uneasiness of mind, as being polluted with it. The Alexandrian copy, and some others, read, "through custom of the idol"; and so the Ethiopic version seems to have read: and the sense is, that some having been formerly accustomed to worship idols, and to eat things offered to them, as having received some virtue from them, still retained an opinion, that there was some difference between such meats and others.
And their conscience being weak is defiled; because such act against the dictates of their own conscience; which, though weak, is binding, and sinned against, defiles, according to the rules given by the apostle, Rom 14:14.
John Wesley
Some eat, with consciousness of the idol - That is, fancying it is something, and that it makes the meat unlawful to be eaten. And their conscience, being weak - Not rightly informed. Is defiled - contracts guilt by doing it.
Robert Jamieson, A. R. Fausset and David Brown
Howbeit--Though to us who "have knowledge" (1Cor 8:1, 1Cor 8:4-6) all meats are indifferent, yet "this knowledge is not in all" in the same degree as we have it. Paul had admitted to the Corinthians that "we all have knowledge" (1Cor 8:1), that is, so far as Christian theory goes; but practically some have it not in the same degree.
with conscience--an ancient reading; but other very old manuscripts read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real (1Cor 8:4), and had changed the meats by the fact of the consecration into something either holy or else polluted.
unto this hour--after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian "knowledge."
their conscience . . . is defiled--by their eating it "as a thing offered to idols." If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare Rom 14:15-23). It was on the ground of Christian expediency, not to cause a stumbling-block to "weak" brethren, that the Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (Acts 15:1-29). Hence he here vindicates it against the Corinthian asserters of an inexpedient liberty.
8:88:8: Այլ կերակուր զմեզ առաջի Աստուծոյ ո՛չ կացուցանէ. ո՛չ եթէ չուտեմք՝ պակասեմք ինչ, եւ ո՛չ եթէ ուտեմք՝ առաւելումք ինչ[3764]։ [3764] Ոմանք. Պակասիմք ինչ, եւ ոչ թէ ուտեմք աւելումք ինչ։
8 Եւ ուտելիքը չէ, որ մեզ Աստծու առաջ է կանգնեցնելու: Եթէ չուտենք, ոչնչով չենք պակասի, եւ եթէ ուտենք, ոչնչով չենք աւելանայ:
8 Սակայն կերակուրը մեզ Աստուծոյ առջեւ չի կեցներ, քանզի եթէ ուտենք չենք աւելնար եւ եթէ չուտենք չենք պակսիր։
Այլ կերակուր զմեզ առաջի Աստուծոյ ոչ կացուցանէ. ոչ եթէ չուտեմք, պակասեմք ինչ, եւ ոչ եթէ ուտեմք, առաւելումք ինչ:

8:8: Այլ կերակուր զմեզ առաջի Աստուծոյ ո՛չ կացուցանէ. ո՛չ եթէ չուտեմք՝ պակասեմք ինչ, եւ ո՛չ եթէ ուտեմք՝ առաւելումք ինչ[3764]։
[3764] Ոմանք. Պակասիմք ինչ, եւ ոչ թէ ուտեմք աւելումք ինչ։
8 Եւ ուտելիքը չէ, որ մեզ Աստծու առաջ է կանգնեցնելու: Եթէ չուտենք, ոչնչով չենք պակասի, եւ եթէ ուտենք, ոչնչով չենք աւելանայ:
8 Սակայն կերակուրը մեզ Աստուծոյ առջեւ չի կեցներ, քանզի եթէ ուտենք չենք աւելնար եւ եթէ չուտենք չենք պակսիր։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Пища не приближает нас к Богу: ибо, едим ли мы, ничего не приобретаем; не едим ли, ничего не теряем.
8:8  βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῶ θεῶ· οὔτε ἐὰν μὴ φάγωμεν ὑστερούμεθα, οὔτε ἐὰν φάγωμεν περισσεύομεν.
8:8. βρῶμα (A-consuming-to) δὲ (moreover) ἡμᾶς (to-us) οὐ (not) παραστήσει (it-shall-stand-beside) τῷ (unto-the-one) θεῷ: (unto-a-Deity) οὔτε (not-also) ἐὰν (if-ever) μὴ (lest) φάγωμεν, (we-might-have-devoured,"ὑστερούμεθα, (we-be-lattered-unto,"οὔτε (not-also) ἐὰν (if-ever) φάγωμεν, (we-might-have-devoured,"περισσεύομεν. (we-abouted-of)
8:8. esca autem nos non commendat Deo neque si non manducaverimus deficiemus neque si manducaverimus abundabimusBut meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less.
8. But meat will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better.
8:8. Yet food does not commend us to God. For if we eat, we will not have more, and if we do not eat, we will not have less.
8:8. 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.
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:

8: Пища не приближает нас к Богу: ибо, едим ли мы, ничего не приобретаем; не едим ли, ничего не теряем.
8:8  βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῶ θεῶ· οὔτε ἐὰν μὴ φάγωμεν ὑστερούμεθα, οὔτε ἐὰν φάγωμεν περισσεύομεν.
8:8. esca autem nos non commendat Deo neque si non manducaverimus deficiemus neque si manducaverimus abundabimus
But meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less.
8:8. Yet food does not commend us to God. For if we eat, we will not have more, and if we do not eat, we will not have less.
8:8. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13: В виду существования таких христиан, сильные верою не должны свою свободу проявлять слишком открыто. Они не должны вкушать идоложертвенное мясо в капище, потому что это может заставить немощного верою также вкусить этого мяса, чтобы потом, наедине с самим собою, жестоко раскаиваться в таком поступке. Чтобы не согрешить против брата - немощного христианина - и чрез это - против Самого Христа, Ап. согласен вовсе отказаться от вкушения мяса.

8-9: Здесь Ап. обращается к сильным верою христианам. Не для чего им стараться вкушать идоложертвенное мясо! Если они думают этим стать ближе к Богу, то ошибаются: мы не становимся лучшими от того, что едим известную пищу, и ничего не теряем, не вкушая ее. А между тем тут, при вкушении, есть опасность соблазнить немощного брата. - Ваша свобода. Здесь намек на тот принцип, которого держались многие коринфские христиане: "все мне позволительно!" (VI:12).
Adam Clarke: Commentary on the Bible - 1831
8:8: Meat commendeth us not to God - No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss.
Albert Barnes: Notes on the Bible - 1834
8:8: But meat commendeth us not to God - This is to be regarded as the view presented by the Corinthian Christians, or by the advocates for partaking of the meat offered in sacrifice to idols. The sense is, "Religion is of a deeper and more spiritual nature than a mere regard to circumstances like these. God looks at the heart. He regards the motives, the thoughts, the moral actions of people. The mere circumstance of eating 'meat,' or abstaining from it, cannot make a man better or worse in the sight of a holy God. The acceptable worship of God is not placed in such things. It is more spiritual; more deep; more important. And therefore, the inference is, "it cannot be a matter of much importance whether a man eats the meat offered in sacrifice to idols, or abstains." To this argument the apostle replies Co1 8:9-13, that, although this might be true in itself, yet it might be the occasion of leading others into sin, and it would then become a matter of great importance in the sight of God, and should be in the sight of all true Christians. The word "commendeth" παράστησι parastē si means properly to introduce to the favor of anyone, as a king or ruler; and here means to recommend to the favor of God. God does not regard this as a matter of importance. He does not make his favor depend on unimportant circumstances like this.
Neither if we eat - If we partake of the meat offered to idols.
Are we the better - Margin, "Have we the more." Greek Do we abound περισσεύομεν perisseuomen; that is, in moral worth or excellence of character; see the note at Rev 14:17.
Are we the worse - Margin, "Have we the less." Greek, Do we lack or want (ὑστερούμεθα husteroumetha); that is, in moral worth or excellence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: meat: Co1 6:13; Rom 14:17; Col 2:20-23; Heb 13:9
are we the better: or, have we the more
are we the worse: or, have we the less.
Geneva 1599
(5) 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.
(5) An anticipation of an objection: why then will we therefore be deprived of our liberty? Nay, says the apostle, you will lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the food, for it makes you in no way the more holy, for our commendation before God consists not in foods. But to use our liberty with offence of our brethren is an abuse of liberty, the true use of which is completely contrary, that is, to use it in such a way that we have consideration of our weak brethren.
John Gill
But meat commendeth us not to God,.... These words are said by the apostle, either as expressing the argument of such as had knowledge in favour of themselves, that what they did was a thing indifferent, by which they were made neither better nor worse; nor did they look upon it as meritorious, or expect any favour from God on account of it, and therefore were not to be blamed for using their liberty in the manner they did: or else they are spoken by him as his own sense: and the meaning is, that eating of meat, any sort of meat, and so that which is offered to idols, or abstinence from it, neither one nor the other recommends any to the love and favour of God; , "does not bring near", or give access to God, as the Syriac version renders the phrase; does not ingratiate any into his affectionate regards, or make them acceptable unto him:
for neither if we eat are we the better; or "abound", not in earthly but spiritual things, in the graces of the Spirit, and particularly in the esteem and good will of God, upon which such an action can have no influence:
neither if we eat not are we the worse; or are deficient; meaning not in temporal things, but, as before, in spiritual; true grace and piety are not a whit the less; nor are such persons less in the love and favour of God, which is not to be known and judged of by any such action, or the omission of it.
John Wesley
But meat commendeth us not to God - Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent.
Robert Jamieson, A. R. Fausset and David Brown
Other old manuscripts read, "Neither if we do not eat, are we the better: neither if we eat are we the worse": the language of the eaters who justified their eating thus [LACHMANN]. In English Version Paul admits that "meat neither presents [so the Greek for 'commendeth'] us as commended nor as disapproved before God": it does not affect our standing before God (Rom 14:6).
8:98:9: Բայց զգո՛յշ լերուք՝ գուցէ իշխանութիւնդ ձեր այդ՝ գայթագղութի՛ւն լիցի տկարաց[3765]։ [3765] Բազումք. Լինիցի տկարացն։
9 Բայց զգո՛յշ եղէք, գուցէ ձեր այդ ազատութիւնը գայթակղութիւն լինի տկարների համար:
9 Բայց զգո՛յշ կեցէք, որ չըլլայ թէ ձեր ազատութիւնը տկարներուն գայթակղութիւն ըլլայ։
Բայց զգոյշ լերուք, գուցէ իշխանութիւնդ ձեր այդ գայթակղութիւն լիցի տկարացն:

8:9: Բայց զգո՛յշ լերուք՝ գուցէ իշխանութիւնդ ձեր այդ՝ գայթագղութի՛ւն լիցի տկարաց[3765]։
[3765] Բազումք. Լինիցի տկարացն։
9 Բայց զգո՛յշ եղէք, գուցէ ձեր այդ ազատութիւնը գայթակղութիւն լինի տկարների համար:
9 Բայց զգո՛յշ կեցէք, որ չըլլայ թէ ձեր ազատութիւնը տկարներուն գայթակղութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: Берегитесь однако же, чтобы эта свобода ваша не послужила соблазном для немощных.
8:9  βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.
8:9. βλέπετε (Ye-should-view) δὲ (moreover) μή (lest) πως (unto-whither) ἡ (the-one) ἐξουσία (a-being-out-unto) ὑμῶν (of-ye) αὕτη (the-one-this) πρόσκομμα (a-felling-toward-to) γένηται ( it-might-have-had-became ) τοῖς (unto-the-ones) ἀσθενέσιν . ( unto-un-vigored )
8:9. videte autem ne forte haec licentia vestra offendiculum fiat infirmibusBut take heed lest perhaps this your liberty become a stumblingblock to the weak.
9. But take heed lest by any means this liberty of yours become a stumblingblock to the weak.
8:9. But be careful not to let your liberty become a cause of sin to those who are weak.
8:9. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
But take heed lest by any means this liberty of your' s become a stumblingblock to them that are weak:

9: Берегитесь однако же, чтобы эта свобода ваша не послужила соблазном для немощных.
8:9  βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.
8:9. videte autem ne forte haec licentia vestra offendiculum fiat infirmibus
But take heed lest perhaps this your liberty become a stumblingblock to the weak.
8:9. But be careful not to let your liberty become a cause of sin to those who are weak.
8:9. But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:9: But take heed - Lest by frequenting such feasts and eating things offered to idols, under the conviction that an idol is nothing, and that you may eat those things innocently, this liberty of yours should become a means of grievously offending a weak brother who has not your knowledge, or inducing one who respects you for your superior knowledge to partake of these things with the conscience, the persuasion and belief, that an idol is something, and to conclude, that as you partake of such things, so he may also, and with safety. He is not possessed of your superior information on this point, and he eats to the idol what you take as a common meal.
Albert Barnes: Notes on the Bible - 1834
8:9: But take heed - This is the reply of Paul to the argument of the Corinthians in Co1 8:8. "Though all that you say should be admitted to be true, as it must be; though a man is neither morally better nor worse for partaking of meat or abstaining from it; yet the grand principle to be observed is, so to act as not to injure your brethren. Though you may be no better or worse for eating or not eating, yet if your conduct shall injure others, and lead them into sin, that is a sufficient guide to determine you what to do in the case. You should abstain entirely. It is of far more importance that your brother should not be led into sin, than it is that you should partake of meat which you acknowledge Co1 8:8 is in itself of no importance."
Lest by any means - μή πως mē pō s. You should be careful that by no conduct of yours your brother be led into sin. This is a general principle that is to regulate Christian conduct in all matters that are in themselves indifferent.
This liberty of yours - This which you claim as a right; this power which you have, and the exercise of which is in itself lawful. The "liberty" or power ἐξουσία exousia here referred to was that of partaking of the meat that was offered in sacrifice to idols; Co1 8:8. A man may have a right abstractly to do a thing, but it may not be prudent or wise to exercise it.
Become a stumbling-block - An occasion of sin; see the note at Mat 5:29; also see the note at Rom 14:13. See that it be not the occasion of leading others to sin, and to abandon their Christian profession; Co1 8:10.
To them that are weak - To those professing Christians who are not fully informed or instructed in regard to the true nature of idolatry, and who still may have a superstitious regard for the gods whom their fathers worshipped.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: take: Co1 8:10, Co1 10:24, Co1 10:29; Mat 18:6, Mat 18:7, Mat 18:10; Luk 17:1, Luk 17:2; Rom 14:20, Rom 14:21; Gal 5:13; Pe1 2:16; Pe2 2:19
liberty: or, power
a stumblingblock: Co1 10:32; Lev 19:14; Isa 57:14; Eze 14:3, Eze 44:12; Rom 14:13-15, Rom 14:20; Gal 5:13; Rev 2:14
weak: Co1 8:12, Co1 9:22; Isa 35:3; Rom 14:1, Rom 14:2, Rom 15:1; Co2 11:21
John Gill
But take heed lest by any means,.... This is either a reply to the instance of such as argued in favour of eating things offered to idols; or a limitation and explanation of the apostle's own concession, that it made a man, with respect to the favour of God, neither better nor worse: yet care should be taken, lest
this liberty of yours become a stumblingblock to them that are weak; he owns they had a liberty, or a right, or power, as the word may be rendered, of eating, or not eating, as they pleased; but then they ought to be cautious, lest they should be the means of offending, or causing to offend, such who were weak in the faith, and had not that knowledge of Christian liberty they had: not the use of their power and liberty is here denied, but the abuse of it is guarded against; for though the action itself was indifferent, yet as it might be used, it might be sinful, being attended with very bad consequences, such as hereafter mentioned.
Robert Jamieson, A. R. Fausset and David Brown
this liberty of yours--the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should "take heed" not to tempt weak brethren to act against their conscience (which constitutes sin, Rom 14:22-23).
8:108:10: Եթէ ոք տեսանիցէ զքեզ՝ որ զգիտութիւնդ ունիս՝ բազմեա՛լ ՚ի մեհենի, ոչ ապաքէն խիղճ մտա՛ց նորա, որ տկարութեամբն զգածեալ է, անդրէն շինիցի ուտե՛լ զզոհեալն[3766]. [3766] Ոմանք. Ո՞չ ապա խիղճ մտաց։ Ոմանք. Տկարութեամբ զգա՛՛... անդէն շին՛՛։
10 Եթէ մէկը տեսնի քեզ՝ այդ գիտութիւնը ունեցողիդ, սեղան նստած մեհեանում, արդարեւ, նա, որի խղճմտանքը տկարութեամբ է պատած, վերստին չի՞ քաջալերուի կուռքերին զոհաբերուածն ուտելու:
10 Քանզի եթէ մէկը տեսնէ քեզ, որ գիտութիւն ունիս եւ կռատունի մէջ սեղան նստած ես, չէ՞ որ այն տկար խղճմտանք ունեցող մարդն ալ համարձակութիւն պիտի ունենայ կուռքերու զոհուածը ուտելու
Եթէ ոք տեսանիցէ զքեզ որ զգիտութիւնդ ունիս` բազմեալ ի մեհենի, ո՞չ ապաքէն խիղճ մտաց նորա որ տկարութեամբն զգածեալ է` անդրէն շինիցի ուտել զզոհեալն:

8:10: Եթէ ոք տեսանիցէ զքեզ՝ որ զգիտութիւնդ ունիս՝ բազմեա՛լ ՚ի մեհենի, ոչ ապաքէն խիղճ մտա՛ց նորա, որ տկարութեամբն զգածեալ է, անդրէն շինիցի ուտե՛լ զզոհեալն[3766].
[3766] Ոմանք. Ո՞չ ապա խիղճ մտաց։ Ոմանք. Տկարութեամբ զգա՛՛... անդէն շին՛՛։
10 Եթէ մէկը տեսնի քեզ՝ այդ գիտութիւնը ունեցողիդ, սեղան նստած մեհեանում, արդարեւ, նա, որի խղճմտանքը տկարութեամբ է պատած, վերստին չի՞ քաջալերուի կուռքերին զոհաբերուածն ուտելու:
10 Քանզի եթէ մէկը տեսնէ քեզ, որ գիտութիւն ունիս եւ կռատունի մէջ սեղան նստած ես, չէ՞ որ այն տկար խղճմտանք ունեցող մարդն ալ համարձակութիւն պիտի ունենայ կուռքերու զոհուածը ուտելու
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Ибо если кто-нибудь увидит, что ты, имея знание, сидишь за столом в капище, то совесть его, как немощного, не расположит ли и его есть идоложертвенное?
8:10  ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν;
8:10. ἐὰν (If-ever) γάρ (therefore) τις (a-one) ἴδῃ (it-might-have-had-seen) [σὲ] "[to-THEE]"τὸν (to-the-one) ἔχοντα (to-holding) γνῶσιν (to-an-acquainting) ἐν (in) εἰδωλίῳ (unto-an-imagelet) κατακείμενον , ( to-situating-down ,"οὐχὶ (unto-not) ἡ (the-one) συνείδησις (a-seeing-together) αὐτοῦ (of-it) ἀσθενοῦς (of-un-vigored) ὄντος (of-being) οἰκοδομηθήσεται (it-shall-be-house-built-unto) εἰς (into) τὸ (to-the-one) τὰ (to-the-ones) εἰδωλόθυτα ( to-image-surged ) ἐσθίειν; (to-eat-belong?"
8:10. si enim quis viderit eum qui habet scientiam in idolio recumbentem nonne conscientia eius cum sit infirma aedificabitur ad manducandum idolothytaFor if a man see him that hath knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?
10. For if a man see thee which hast knowledge sitting at meat in an idol’s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?
8:10. For if anyone sees someone with knowledge sitting down to eat in idolatry, will not his own conscience, being infirm, be emboldened to eat what has been sacrificed to idols?
8:10. 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;
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:

10: Ибо если кто-нибудь увидит, что ты, имея знание, сидишь за столом в капище, то совесть его, как немощного, не расположит ли и его есть идоложертвенное?
8:10  ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν;
8:10. si enim quis viderit eum qui habet scientiam in idolio recumbentem nonne conscientia eius cum sit infirma aedificabitur ad manducandum idolothyta
For if a man see him that hath knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?
8:10. For if anyone sees someone with knowledge sitting down to eat in idolatry, will not his own conscience, being infirm, be emboldened to eat what has been sacrificed to idols?
8:10. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: Ап. делает здесь практическое приложение из общих положений, изложенных выше (в ст. 7-9). - Кто-нибудь - конечно из тех, о ком шла речь в 7-м ст. - Капище - от древне-славянского выражения: кап = изображение, истукан. Так называлось место, в котором был поставлен истукан или идол (eidwleion). - Не расположит ли его. Смелое появление христианина в капище и безбоязненное вкушение пищи, приготовленной из остатков жертвы идолу, не останется без влияния и на немощного христианина, который сначала было отказался от участия в таком пиршестве. Но, конечно, он будет участвовать в этом пиршестве не в силу убеждений, а только из подражания более твердым в вере христианам. Внутреннее же его отношение к идолам чрез это не изменится. Неверность Господу, какую он, по его мнению, совершил здесь, отделит - думает Ап. - его от Господа, а с этим и начнется для него духовное умирание, которое может привести человека к вечной погибели (ср. Рим XIV:15). Таким образом сильный верою проявит свою силу в чем же? В погублении своего брата! Он погубит брата своим познанием, т. е. своим высоким христианским развитием, до которого он так добивался! Он погубит человека, за которого Христос претерпел смерть! Не странно ли после этого, если сильный верою хочет непременно доказать свою веру и свой свободный взгляд на язычество?
Adam Clarke: Commentary on the Bible - 1831
8:10: 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.
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.
Albert Barnes: Notes on the Bible - 1834
8:10: 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.
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 Co1 8:7.
Be emboldened - Margin, "Edified" οἰκοδομηθήσεται oikodomē thē setai. Confirmed; established. So the word "edify" is commonly used in the New Testament; Act 9:31; Rom 14:19; Eph 4:12; Th1 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: which hast: Co1 8:1, Co1 8:2
sit: Co1 10:20, Co1 10:21; Num 25:2; Jdg 9:27; Amo 2:8
shall not: Co1 10:28, Co1 10:29, Co1 10:32; Rom 14:14, Rom 14:23
emboldened: Gr. edified, Co1 8:1
Geneva 1599
(6) 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;
(6) Another plain explication of the same reason, propounding the example of the sitting down at the table in the idol's temple. This thing the Corinthians did wrongly consider among things indifferent, because it is simply forbidden for the circumstance of the place, even though the offence had ceased, as it will be declared in its place.
John Gill
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:
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 Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
if any man--being weak.
which hast knowledge--The very knowledge which thou pridest thyself on (1Cor 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.
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.
8:118:11: եւ կորնչիցի տկար եղբայրն ՚ի քում գիտութեանն, վասն որոյ Քրիստոսն մեռաւ։
11 Եւ տկար եղբայրը, որի համար Քրիստոս մեռաւ, կորստեան կը մատնուի քո գիտութեան պատճառով:
11 Եւ քու գիտութիւնովդ այդ տկար եղբայրը կրնայ կորսուիլ, որուն համար Քրիստոս մեռաւ։
եւ կորնչիցի տկար եղբայրն ի քում գիտութեանն, վասն որոյ Քրիստոսն մեռաւ:

8:11: եւ կորնչիցի տկար եղբայրն ՚ի քում գիտութեանն, վասն որոյ Քրիստոսն մեռաւ։
11 Եւ տկար եղբայրը, որի համար Քրիստոս մեռաւ, կորստեան կը մատնուի քո գիտութեան պատճառով:
11 Եւ քու գիտութիւնովդ այդ տկար եղբայրը կրնայ կորսուիլ, որուն համար Քրիստոս մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: И от знания твоего погибнет немощный брат, за которого умер Христос.
8:11  ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς δι᾽ ὃν χριστὸς ἀπέθανεν.
8:11. ἀπόλλυται (It-be-destructed-off) γὰρ (therefore) ὁ (the-one) ἀσθενῶν (un-vigoring-unto) ἐν (in) τῇ (unto-the-one) σῇ (unto-thine) γνώσει, (unto-an-acquainting,"ὁ (the-one) ἀδελφὸς (brethrened) δι' (through) ὃν (to-which) Χριστὸς (Anointed) ἀπέθανεν. (it-had-died-off)
8:11. et peribit infirmus in tua scientia frater propter quem Christus mortuus estAnd through thy knowledge shall the weak brother perish, for whom Christ hath died?
11. For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died.
8:11. And should an infirm brother perish by your knowledge, even though Christ died for him?
8:11. And through thy knowledge shall the weak brother perish, for whom Christ died?
And through thy knowledge shall the weak brother perish, for whom Christ died:

11: И от знания твоего погибнет немощный брат, за которого умер Христос.
8:11  ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς δι᾽ ὃν χριστὸς ἀπέθανεν.
8:11. et peribit infirmus in tua scientia frater propter quem Christus mortuus est
And through thy knowledge shall the weak brother perish, for whom Christ hath died?
8:11. And should an infirm brother perish by your knowledge, even though Christ died for him?
8:11. And through thy knowledge shall the weak brother perish, for whom Christ died?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:11: Shall the weak brother perish - Being first taught by thy conduct that there was no harm in thus eating, he grieves the Spirit of God; becomes again darkened and hardened; and, sliding back into idolatry, dies in it, and so finally perishes.
For whom Christ died? - So we learn that a man may perish for whom Christ died: this admits of no quibble. If a man for whom Christ died, apostatizing from Christianity, (for he is called a brother though weak), return again to and die in idolatry, cannot go to heaven; then a man for whom Christ died may perish everlastingly. And if it were possible for a believer, whether strong or weak, to retrace his steps back to idolatry and die in it, surely it is possible for a man, who had escaped the pollutions that are in the world, to return to it, live and die in its spirit, and perish everlastingly also. Let him that readeth understand.
Albert Barnes: Notes on the Bible - 1834
8:11: And through thy knowledge - Because you knew that an idol was nothing, and that there could be really no danger of falling into idolatry from partaking of these entertainments. You will thus be the means of deceiving and destroying him. The argument of the apostle here is, that if This was to be the result, the duty of those who had this knowledge was plain.
Shall the weak brother - The uninformed and ignorant Christian. That it means real Christian there can be no doubt. Because:
(1) It is the usual term by which Christians are designated - the endearing name of "brother;" and,
(2) The scope of the passage requires it so to be understood; see the note at Rom 14:20.
Perish - Be destroyed; ruined; lost; see the note at Joh 10:28. So the word ἀπολεῖται apoleitai properly and usually signifies. The sense is, that the tendency of this course would be to lead the weak brother into sin, to apostasy, and to ruin. But this does not prove that any who were truly converted should apostatize and be lost; for:
(1) There may be a tendency to a thing, and yet that thing may never happen. It may be arrested, and the event not occur.
(2) the warning designed to pRev_ent it may be effectual, and be the means of saving. A man in a canoe floating down the Niagara river may have a tendency to go over the falls; but he may be hailed from the shore, and the hailing may be effectual, and he may be saved. The call to him was designed to save him, and actually had that effect. So it may be in the warnings to Christians.
(3) the apostle does not say that any true Christian would be lost. He puts a question; and affirms that if "one" thing was done, "another might" follow. But this is not affirming that anyone would be lost. So I might say that if the man continued to float on toward the falls of Niagara, he would be destroyed. If one thing was done, the other would be a consequence. But this would be very different from a statement that a man "had actually" gone over the falls, and been lost.
(4) it is elsewhere abundantly proved that no one who has been truly converted will apostatize and be destroyed; see the notes at Joh 10:28; compare the note at Rom 8:29-30.
For whom Christ died - This is urged as an argument why we should not do anything that would tend to destroy the souls of people. And no stronger argument could be used. The argument is, that we should not do anything that would tend to frustrate the work of Christ, that would render the shedding of his blood vain. The possibility of doing this is urged; and that bare possibility should deter us from a course of conduct that might have this tendency. It is an appeal drawn from the deep and tender love, the sufferings, and the dying groans of the Son of God. If He endured so much to save the soul, assuredly we should not pursue a course that would tend to destroy it. If he denied himself so much to redeem, we should not, assuredly, be so fond of self-gratification as to be unwilling to abandon anything that would tend to destroy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: shall: Co1 8:13, Co1 10:33, Co1 11:1; Rom 14:15, Rom 14:20, Rom 14:21, Rom 15:1-3
Geneva 1599
(7) And through thy knowledge shall the weak brother perish, for whom Christ died?
(7) An amplification of the argument taken both of comparison and opposites: "You wretched man", he says, "pleasing yourself with your knowledge which indeed is not knowledge, for if you had true knowledge, you would not sit down to eat food in an idol's temple. Will you destroy your brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died?"
John Gill
And through thy knowledge,.... These words contain an aggravation of the sin such persons are guilty of, who are the means, by their example, of ensnaring weak minds, and causing them to stumble and fall, even in some sense so as to perish:
shall the weak brother perish, for whom Christ died? every word almost carries in it an exaggeration of this matter; it is not some slight injury that is done to the person, but even causing him to "perish"; and this is not said of any person, but a "brother", to whom the strongest affection, and strictest regard, should be shown; and a "weak" brother, of whom the greater care should be taken; and therefore it is an instance of cruelty to do damage to such an one, and that not ignorantly, which cannot be pretended, but "through thy knowledge"; not through the true use, but abuse of it: those that have knowledge should know better, and improve it to the edification, and not the destruction of fellow Christians; and all this done in a case of indifference, that might as well be let alone, of which there was no necessity for the doing of it: but what aggravates most of all is, that this affects a person for "whom Christ died"; that he had such a value for as to purchase and redeem with the price of his own blood; and yet these men made so little account of, as by so trifling a thing to risk their good and welfare. Some would from hence conclude the doctrine of universal redemption, that Christ died for all men, even for them that perish; but it should be observed, that the words are put by way of interrogation, and prove no matter of fact, even supposing they could be understood of eternal ruin and destruction; and at most only imply the danger and possibility thereof through offences given, were they not preserved by the power and grace of God through Christ, who died for them, and so will not suffer them to perish; though this is no thanks to them who lay stumblingblocks in their way, and, as much as in them lies, cause them to perish, in this sense: besides, the "perishing" of this weak brother is to be understood of his peace and comfort, and is explained by "defiling" his conscience, 1Cor 8:7 by wounding it, 1Cor 8:12 and making him to offend, 1Cor 8:13 through an imprudent use of Christian liberty in those who had the greater knowledge, and by a participation of things offered unto idols, in an idol's temple, and not of his eternal damnation in hell; which could never enter into the apostle's thought, as to be brought about hereby, as appears from 1Cor 8:8 and so is no proof of Christ's dying for such as perish eternally: for those for whom Christ has died, he has by his death procured such blessings for them, as a justifying righteousness, pardon of sin, peace with God, reconciliation unto him, and eternal salvation, which will for ever secure them from perishing in such sense.
John Wesley
And through thy knowledge shall the weak brother perish, for whom Christ died? - And for whom thou wilt not lose a meal's meat, so far from dying for him! We see, Christ died even for them that perish.
Robert Jamieson, A. R. Fausset and David Brown
shall . . . perish--The oldest manuscripts read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [BENGEL] (Rom 14:23).
for whom Christ died--and for whose sake we too ought to be willing to die (1Jn 3:16). And yet professing Christians at Corinth virtually tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here, that it is no argument against the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man: the character of God as at once just and loving is vindicated even in the case of the lost for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shall be the most awful ingredient in their cup that they might have been saved but would not: Christ died to redeem even them.
8:128:12: Եւ ա՛յսպէս յանցուցեալ յեղբարս, եւ զխիղճ մտաց տկարացն զայրացուցեալ, ՚ի Քրիստոս մեղանչէ[3767]։ [3767] Բազումք. Եւ այնպէս յանց՛՛։
12 Եւ այսպէս, յանցանք գործելով եղբայրների դէմ եւ վիրաւորելով տկարների խղճմտանքը, դուք Քրիստոսի հանդէպ մեղանչում էք:
12 Այսպէս՝ եղբայրներուն դէմ մեղանչելով ու անոնց տկար խղճմտանքը վիրաւորելով՝ Քրիստոսին դէմ կը մեղանչէք։
Եւ այնպէս յանցուցեալ յեղբարս, եւ զխիղճ մտաց տկարացն զայրացուցեալ, ի Քրիստոս մեղանչէ:

8:12: Եւ ա՛յսպէս յանցուցեալ յեղբարս, եւ զխիղճ մտաց տկարացն զայրացուցեալ, ՚ի Քրիստոս մեղանչէ[3767]։
[3767] Բազումք. Եւ այնպէս յանց՛՛։
12 Եւ այսպէս, յանցանք գործելով եղբայրների դէմ եւ վիրաւորելով տկարների խղճմտանքը, դուք Քրիստոսի հանդէպ մեղանչում էք:
12 Այսպէս՝ եղբայրներուն դէմ մեղանչելով ու անոնց տկար խղճմտանքը վիրաւորելով՝ Քրիստոսին դէմ կը մեղանչէք։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: А согрешая таким образом против братьев и уязвляя немощную совесть их, вы согрешаете против Христа.
8:12  οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς χριστὸν ἁμαρτάνετε.
8:12. οὕτως (Unto-the-one-this) δὲ (moreover) ἁμαρτάνοντες ( un-adjusting-along ) εἰς (into) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ) καὶ (and) τύπτοντες ( battering ) αὐτῶν (of-them) τὴν (to-the-one) συνείδησιν (to-a-seeing-together) ἀσθενοῦσαν (to-un-vigoring-unto) εἰς (into) Χριστὸν (to-Anointed) ἁμαρτάνετε. (ye-un-adjust-along)
8:12. sic autem peccantes in fratres et percutientes conscientiam eorum infirmam in Christo peccatisNow when you sin thus against the brethren and wound their weak conscience, you sin against Christ.
12. And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.
8:12. So when you sin in this way against the brothers, and you harm their weakened conscience, then you sin against Christ.
8:12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ:

12: А согрешая таким образом против братьев и уязвляя немощную совесть их, вы согрешаете против Христа.
8:12  οὕτως δὲ ἁμαρτάνοντες εἰς τοὺς ἀδελφοὺς καὶ τύπτοντες αὐτῶν τὴν συνείδησιν ἀσθενοῦσαν εἰς χριστὸν ἁμαρτάνετε.
8:12. sic autem peccantes in fratres et percutientes conscientiam eorum infirmam in Christo peccatis
Now when you sin thus against the brethren and wound their weak conscience, you sin against Christ.
8:12. So when you sin in this way against the brothers, and you harm their weakened conscience, then you sin against Christ.
8:12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Ап. особенно выставляет на вид преступность поведения сильных по отношению ко Христу. Оскорбить Христа, повредить Его делу - это большой грех! Ап. так проникнуть серьезностью поднятого им вопроса, что даже дает род обета не есть не только идоложертвенного мяса, а мяса вообще (kreaV), если это вкушение подает ближнему повод к соблазну.
Adam Clarke: Commentary on the Bible - 1831
8:12: But when ye sin so against the brethren - Against Christians, who are called by the Gospel to abhor and detest all such abominations.
Ye sin against Christ - By sending to perdition, through your bad example, a soul for whom he shed his blood; and so far defeating the gracious intentions of his sacrificial death. This is a farther intimation, that a person for whom Christ died may perish; and this is the drift of the apostle's argument.
Albert Barnes: Notes on the Bible - 1834
8:12: But when ye sin so against the brethren - This is designed further to show the evil of causing others to sin; and hence, the evil which might arise from partaking of the meat offered to idols. The word sin here is to be taken in the sense of "injuring, offending, leading into sin." You violate the law which requires you to love your brethren, and to seek their welfare, and thus you sin against them. Sin is properly against God; but there may be a course of injury pursued against people, or doing them injustice or wrong, and this is sin against them. Christians are bound to do right toward all.
And wound their weak conscience - The word "wound" here (τύπτοντες tuptontes, "smiting, beating") is taken in the sense of injure. Their consciences are ill-informed. They have not the knowledge which you have. And by your conduct they are led further into error, and believe that the idol is something, and is to be honored. They are thus led into sin, and their conscience is more and more perverted, and oppressed more and more with a sense of guilt.
Ye sin against Christ - Because:
(1) Christ has commanded you to love them, and seek their good, and not to lead them into sin, and,
(2) Because they are so intimately united to Christ (see the notes at Joh 15:1 ff) that to offend them is to offend him; to injure the members is to injure the head; to destroy their souls is to pain his heart and to injure his cause; see the note at Mat 10:40; compare Luk 10:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: when: Gen 20:9, Gen 42:22; Exo 32:21; Sa1 2:25, Sa1 19:4, Sa1 19:5, Sa1 24:11; Mat 18:21
ye sin against: Co1 12:12; Exo 16:8; Mat 12:49, Mat 12:50, Mat 18:10, Mat 18:11, Mat 25:40, Mat 25:45; Act 9:4, Act 9:5
Geneva 1599
(8) But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
(8) Another amplification: such offending of our weak brethren, results in the offending of Christ, and therefore do not let these men think that they have to deal only with their brethren.
John Gill
But when ye sin so against the brethren,.... Through sitting at meat in an idol's temple, and thereby violating the new commandment of love; by which saints are obliged to love one another as brethren, and take care to do nothing that may hurt and prejudice one another's peace and comfort, it being an incumbent duty upon them by love to serve one another: and
wound their weak conscience: as before observed: it is contrary to the law of love to wound a brother; it is an aggravation of the sin to wound a weak one; what greater cruelty than to strike or beat, as the word here used signifies, a sick and infirm man? and greater still to strike and wound his conscience than any part of his body; for a wounded spirit is insupportable without divine aid and influence; and what serves most to enhance the crime and guilt is,
ye sin against Christ, who has so loved this weak brother as to die for him; and between whom there is so close an union, as between head and members; and from whence such a sympathy arises, that what is done to or against such a person, Christ takes as done to himself. The Syriac version emphatically adds, "himself".
John Wesley
Ye sin against Christ - Whose members they are.
Robert Jamieson, A. R. Fausset and David Brown
wound their weak conscience--literally, "smite their conscience, being (as yet) in a weak state." It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid.
against Christ--on account of the sympathy between Christ and His members (Mt 25:40; Acts 9:4-5).
8:138:13: Վասն որոյ եթէ կերակուր գայթագղեցուցանէ զեղբա՛յրն իմ, ո՛չ կերայց միս յաւիտեան, զի մի՛ զեղբայրն իմ գայթագղեցուցից[3768]։[3768] Ոմանք. Թէ կերակուր զեղբայրն իմ գայ՛՛։
13 Ուստի, եթէ ուտելիքը պիտի գայթակղեցնի իմ եղբօրը, յաւիտեան միս չեմ ուտի, որպէսզի իմ եղբօրը չգայթակղեցնեմ:
13 Ուստի եթէ կերակուրը կը գայթակղեցնէ իմ եղբայրս, միս պիտի չուտեմ յաւիտեան՝ որպէս զի իմ եղբայրս չգայթակղեցնեմ։
Վասն որոյ եթէ կերակուր գայթակղեցուցանէ զեղբայրն իմ, ոչ կերայց միս յաւիտեան, զի մի՛ զեղբայրն իմ գայթակղեցուցից:

8:13: Վասն որոյ եթէ կերակուր գայթագղեցուցանէ զեղբա՛յրն իմ, ո՛չ կերայց միս յաւիտեան, զի մի՛ զեղբայրն իմ գայթագղեցուցից[3768]։
[3768] Ոմանք. Թէ կերակուր զեղբայրն իմ գայ՛՛։
13 Ուստի, եթէ ուտելիքը պիտի գայթակղեցնի իմ եղբօրը, յաւիտեան միս չեմ ուտի, որպէսզի իմ եղբօրը չգայթակղեցնեմ:
13 Ուստի եթէ կերակուրը կը գայթակղեցնէ իմ եղբայրս, միս պիտի չուտեմ յաւիտեան՝ որպէս զի իմ եղբայրս չգայթակղեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: И потому, если пища соблазняет брата моего, не буду есть мяса вовек, чтобы не соблазнить брата моего.
8:13  διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω.
8:13. διόπερ (Through-to-which-very) εἰ (if) βρῶμα (a-consuming-to) σκανδαλίζει (it-cumbereth-to) τὸν (to-the-one) ἀδελφόν (to-brethrened) μου, (of-me,"οὐ (not) μὴ (lest) φάγω (I-might-have-devoured) κρέα (to-meats) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age,"ἵνα (so) μὴ (lest) τὸν (to-the-one) ἀδελφόν (to-brethrened) μου (of-me) σκανδαλίσω. (I-might-have-cumbered-to)
8:13. quapropter si esca scandalizat fratrem meum non manducabo carnem in aeternum ne fratrem meum scandalizemWherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.
13. Wherefore, if meat maketh my brother to stumble, I will eat no flesh for evermore, that I make not my brother to stumble.
8:13. Because of this, if food leads my brother to sin, I will never eat meat, lest I lead my brother to sin.
8:13. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend:

13: И потому, если пища соблазняет брата моего, не буду есть мяса вовек, чтобы не соблазнить брата моего.
8:13  διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω.
8:13. quapropter si esca scandalizat fratrem meum non manducabo carnem in aeternum ne fratrem meum scandalizem
Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.
8:13. Because of this, if food leads my brother to sin, I will never eat meat, lest I lead my brother to sin.
8:13. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: Wherefore, etc. - Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin.
The following words of Origen contain a very solemn lesson and warning: "If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ; our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways, and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us." See Whitby on this place.
1. The greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven.
2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and Rom 14:15; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavor to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it, and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition.
If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother perish; and might have that effect, had not God determined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it.
Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom he has purchased by his blood; and destroying them for whose salvation he has suffered. If this intent of Christ's death be denied, how can we show in what Christ has demonstrated his great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to him as members of his mystical body, are we injurious to Christ? See Whitby on this place.
3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the Church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces.
4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties.
5. Though we are bound to take heed that we put not a stumbling block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blamable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man's conscience, how sincere soever he may be.
6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them.
Albert Barnes: Notes on the Bible - 1834
8:13: Wherefore - As the conclusion of the whole matter.
If meat ... - Paul here proposes his own views and feelings, or tells them how he would act in order to show them how they should act in these circumstances.
Make my brother to offend - Lead him into sin; or shall be the cause of leading him into error and guilt. It does not mean, if the eating of meat should "enrage or irritate" another; but if it is the occasion of his being led into transgression. How this might be done is stated in Co1 8:10.
I will eat no flesh ... - My eating meat is a matter of comparative unimportance. I can dispense with it It is of much less importance to me than happiness, a good conscience, and salvation are to my brother. And the law of love therefore to him requires me to deny myself rather than to be the occasion of leading him into sin. This is a noble resolution; and marks a great, disinterested, and magnanimous spirit. It is a spirit that seeks the good of all; that can deny itself; that is supremely anxious for the glory of God and the salvation of man, and that can make personal comfort and gratification subservient to the good of others. It was the principle on which Paul always acted; and is the very spirit of the self-denying Son of God.
While the world standeth - Greek, For ever. The phrase 'I will never eat meat' would express the idea. "Lest I make, etc." Rather than lead him into sin, by my indulging in eating the meat offered in sacrifice to idols.
Remarks On 1 Corinthians 8
This chapter is very important, as it settles some principles in regard to the conduct of Christians; and shows how they should act in reference to things that are indifferent; or which in themselves can be considered as neither right nor wrong; and in reference to those things which may be considered in themselves as "right and lawful," but whose indulgence might injure others. And from the chapter we learn:
1. That Christians, though they are truly converted, yet may have many erroneous views and feelings in reference to many things, Co1 8:6. This was true of those converted from ancient paganism, and it is true of those who are now converted from paganism, and of all young converts. Former opinions, and prejudices, and even superstitions, abide long in the mind, and cast a long and withering influence ever the regions of Christian piety. The morning dawn is at first very obscure. The change from night to daybreak is at first scarcely perceptible. And so it may be in conversion. The views which a pagan entertained from his childhood could not at once be removed. The influence of corrupt opinions and feelings, which a sinner has long indulged, may "travel over" in his conversion, and may long endanger his piety and destroy his peace. Corrupt and infidel thoughts, associations of pollution, cannot be destroyed at once; and we are not to expect from a child in the Christian life, the full vigor, and the elevated principle, and the strength to resist temptation, which we expect of the man matured in the service of the Lord Jesus. This should lead us to charity in regard to the imperfections and failings of young converts; to a willingness to aid and counsel them; to carefulness not to lead them into sin; and it should lead us not to expect the same amount of piety, zeal, and purity in converts from degraded pagans, which we expect in Christian lands, and where converts have been trained up under all the advantages of Sunday Schools and Bible classes.
2. Our opinions should be formed, and our treatment of others regulated, not by abstract knowledge, but by love, Co1 8:1. A man is usually much more likely to act right who is influenced by charity and love, than one who is guided by simple knowledge, or by self-confidence. One is humble, kind, tender toward the frailties of others, sensible himself of infirmity, and is disposed to do right; the other may be vain, harsh, censorious, unkind, and severe. Knowledge is useful; but for the practical purposes of life, in an erring and fallen world, love is more useful; and while the one often leads astray, the other seldom errs. Whatever knowledge we may have, we should make it a point from which we are never to depart, that our opinions of others, and our treatment of them, should be formed under the influence of love.
3. We should not be self-confident of our wisdom, Co1 8:2. Religion produces humility. Mere knowledge may fill the heart with pride and vanity. True knowledge is not inconsistent with humility; but it must be joined with a heart that is right. The people that have been most eminent in knowledge have also been distinguished for humility; but the heart was right; and they saw the folly of depending on mere knowledge.
4. There is but one God, Co1 8:4-6. This great truth lies at the foundation of all true religion; and yet is so simple that it may be known by all Christians, however humble, and is to be presumed to be known by all. But though simple, it is a great and glorious truth. To keep this before the minds of people was one great purpose of all God's Revelations; and to communicate it to people is now the grand object of all missionary enterprises. The world is full of idols and idolaters; but the knowledge of this simple truth would change the moral aspect of the entire globe. To spread this truth should be the great aim and purpose of all true Christians; and when this truth is spread, the idols of the pagan will fall to the dust.
5. Christians acknowledge one and only one Lord, Co1 8:6. He rules over them. His laws bind them. He controls them. He has a right to them. He can dispose of them as he pleases. They are not their own; but are bound to live entirely to him, and for the promotion of his cause.
6. It becomes Christians to exercise continual care, lest their conduct, even in things which are in themselves lawful, should be the occasion of leading others into sin, Co1 8:9. Christians very often pursue a course of conduct which may not be in itself unlawful, but which may lead others who have not their intelligence, or strength of principle, into error. One man may be safe where another man is in danger. One man may be able to resist temptations which would entirely overcome another. A course of life may, perhaps, be safe for a man of years and of mature judgment, which would he ruinous to a young man. And the grand principle here should be, not to do that, even though it may be lawful itself, which would he the occasion of leading others into sin.
7. We see here the importance and the power of example, Co1 8:10-11. Nothing is of more value than a correct Christian example. And this applies particularly to those who are in the more elevated ranks of life, who occupy stations of importance, who are at the head of families, colleges, and schools. The ignorant will be likely to follow the example of the learned; the poor of the rich; those in humble life will imitate the manners of the great. Even in things, therefore, which may not he in themselves unlawful in these circumstances, they should set an example of self-denial, of plainness, of abstinence, for the sake of those beneath them. They should so live that it would be safe and right for all to imitate their example. Christ, though he was rich, yet so lived that all may safely imitate him; though he was honored of God, and exalted to the highest office as the Redeemer of the world, yet he lived so that all in every rank may follow him; though he had all power, and was worshipped by angels, yet so lived that he might teach the most humble and lowly how to live; and so lived that it is safe and proper for all to live as he did. So should every monarch, and prince, and rich man; every noble, and every learned man; every man of honor and office; every master of a family, and every man of age and wisdom, live that all others may learn of them how to live, and that they may safely walk in their footsteps.
8. We have here a noble instance of the principles on which Paul was willing to act, Co1 8:13. He was willing to deny himself of any gratification, if his conduct was likely to be the occasion of leading others into sin. Even from that which was in itself lawful he would abstain foRev_er, if by indulgence he would be the occasion of another's falling into transgression. But how rare is this virtue! How seldom is it practiced! How few Christians and Christian ministers are there who deny themselves any gratification in things in themselves right, lest they should induce others to sin! And yet this is the grand principle of Christianity; and this should influence and guide all the professed friends and followers of Christ. This "principle" might be applied to many things in which many Christians now freely indulge; and if applied, would produce great and important changes in society:
(1) Entertainments and feasts which, perhaps, you may be able to "afford" (that is, "afford" in the supposition that what you have is "yours," and not the Lord's), may lead many of those who cannot afford it to imitate you, and to involve themselves in debt, in extravagance, in ruin.
(2) you might possibly be safe at a festival, at a public dinner, or in a large party; but your example would encourage others where they would not be safe; and yet, how could you reply should they say that you were there, and that they were encouraged by you?
(3) on the supposition that the use of wine and other fermented liquors may be in themselves lawful, and that you might be safe in using them, yet others may be led by your example to an improper use of them, or contract a taste for stimulating drinks that may end in their ruin. Would it be right for "you" to continue the use of wine in such circumstances? Would Paul have done it? Would he not have adopted the noble principle in this chapter, that he would not touch it while the world stands, if it led him to sin?
(4) you might be safe in a party of amusement, in the circle of the joyful, and in scenes of merriment and mirth. I say you might be, though the supposition is scarcely possible that Christian piety is ever safe in such scenes, and though it is certain that Paul or the Saviour would not have been found there. But how will it be for the young, and for those of less strength of Christian virtue? Will they be safe there? Will they be able to guard against these allurements as you could? Will they not be led into the love of gaiety, vanity, and folly? And what would Paul have done in such cases? What would Jesus Christ have done? What should Christians now do? This single principle, if fairly applied, would go far to change the aspect of the Christian world. If all Christians had Paul's delicate sensibilities, and Paul's strength of Christian virtue, and Paul's willingness to deny himself to benefit others, the aspect of the Christian world would soon change. How many practices now freely indulged in would be abandoned! And how soon would every Christian be seen to set such an example that all others could safely follow it!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: if meat: Co1 6:12, Co1 9:12, Co1 9:19-23, Co1 10:33, Co1 11:1, Co1 13:5; Rom 14:21; Co2 11:29; Ti2 3:8, Ti2 3:9
Geneva 1599
(9) Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
(9) The conclusion, which Paul conceives in his own person, that he might not seem to exact that of others which he will not be first subject to himself. I had rather (he says) abstain forever from all types of flesh, then give occasion of sin to any of my brethren. And on a smaller scale, in any certain place or time, I would refuse to eat flesh offered to idols, for my brother's sake.
John Gill
Wherefore if meat make my brother to offend,.... This is the conclusion of the whole, which the apostle makes with respect to himself, and proposes for the imitation of others; that since an imprudent use of Christian liberty, in this article of eating things offered to idols, might be attended with such bad consequences, as to lay a stumblingblock in the way of weak Christians, and be a means of emboldening them to do things contrary to their consciences, and so break the peace of their minds, wound their spirits, grieve and afflict their souls, and not only so, but so to do would be to sin against Christ himself; rather than do any of these things, or be accessary to them, he determines, in the strength of divine grace, that
he will eat no flesh while the world standeth; or "for ever": not only he resolves he will not eat flesh offered to idols, but no other flesh, if this was an offence to a weak brother; and he not only concludes to abstain a few days, or months, or years, but as long as he should live in the world: he chose rather to live on herbs, or any other food but this,
lest, says he,
I make my brother to offend: this is truly Christian charity, a proof of brotherly love, and it shows a concern for the peace and welfare of others, when a person foregoes his own right, and drops the use of his liberty, rather than grieve, wound, and offend a brother in Christ.
John Wesley
If meat - Of any kind. Who will follow this example? What preacher or private Christian will abstain from any thing lawful in itself, when it offends a weak brother?
Robert Jamieson, A. R. Fausset and David Brown
meat--Old English for "food" in general.
make . . . to offend--Greek, "is a stumbling-block to."
no flesh--In order to ensure my avoiding flesh offered to idols, I would abstain from all kinds of flesh, in order not to be a stumbling-block to my brother.