Exegetical and Hermeneutical Commentary of 1 Corinthians 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.
4. we know that an idol is nothing in the world ] Some have rendered, that there is no idol in the world, but the rendering in the text gives the clearest sense; “A name without a thing, a mere figment of the human heart.” Estius.
Fuente: The Cambridge Bible for Schools and Colleges
As concerning therefore … – The parenthesis closes with 1Co 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 1Co 8:4-6; and in 1Co 8:7 he gives the answer to it. In 1Co 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 1Co 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 1Co 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 – 1Co 8:1. We Corinthians know; and Paul seems fully to admit that they had all the knowledge which they claimed, 1Co 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 1Co 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 reverence, 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 1Co 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 ‘elyliym (Elilim), or in the singular ‘elyl (Elil}, vain, null, nothingworth, nothingness, vanity, weakness, etc.; indicating their vanity and powerlessness; Lev 26:1; 1Ch 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; Zec 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.
Fuente: Albert Barnes’ Notes on the Bible
1Co 8:4-7
We know that an idol is nothing in the world.
An idol nothing in the world
A singular phenomenon, known as the Spectre of the Brocken, is seen on a certain mountain in Germany. The traveller who at dawn stands on the topmost ridge beholds a colossal shadowy spectre, moving on the summits of the distant hills. But, in fact, it is only his own shadow projected upon the morning mists by the rising sun; and it imitates, of course, every movement of its creator. So heathen nations have mistaken their own image for Deity. Their gods display human frailties and passions and scanty virtues, projected and magnified upon the heavens, just as the small figures on the slide of a magic-lantern are projected, magnified, and illuminated upon a white sheet.
Idolatry
I. Its folly.
1. An idol is a thing of the imagination.
2. For there is but one God.
3. He is incapable of any representation.
II. Its forms. Manifold.
1. Among the heathen.
2. Among professed Christians, as–
(1) Love of the world.
(2) Undue attachment or subservience to the creature.
(3) Forgetfulness of God.
III. Its antidote Consider–
1. His true character.
2. His relation to His people.
3. His revelation in Christ. (J. Lyth, D. D.)
Idolatry
I. In Its General History. Notice–
1. The awful principle in which it originated (Rom 1:28)–aversion to God. But the knowledge of its origin may direct as to the means of its overthrow. Nothing in earth or heaven can effectually overcome it but the power and grace of Christ; not force of arms nor power of reasoning.
2. The degraded objects to which it was outwardly paid (Psa 115:1-18.; Rom 1:1-32.). Surely, then, those who worship them demand our pity, our prayers, and our exertions for their reclamation.
3. The infernal spirit to whom it was really directed (1Co 10:20).
4. The amazing wealth and power by which it has hitherto been upheld. Talk we of the magnificence of some of the churches of Christendom. Think of the temple of Diana at Ephesus. Let rich Christians, who have it in their power to do so much for the propagation of their religion, but who do so little, let them turn to Isa 46:6, and learn a lesson of liberality worthy of a better cause.
II. In that particular view presented in the text. The objector to missionary exertions may possibly be ready to say that if an idol be nothing, there is no need of the efforts, sacrifices, and prayers on which you have been insisting. How slightly he must have considered the matter who does not perceive that this very fact furnishes one of the strongest grounds of appeal on behalf of the unenlightened heathen! If an idol is nothing it follows–
1. That the religious offerings of idolaters have not only been useless, but an abomination.
2. That the very religion of idolaters has promoted the honour and glory of Satan.
3. That the dying prayers of idolaters have been a delusion and a lie. (T. Mortimer, B. D.)
And that there is none other God but one.—
The unity of God
1. What it implies.
2. What are its evidences.
3. What is its bearing upon faith and practice. (J. Lyth, D. D.)
The unity of God is demonstrated
1. By reason.
2. By creation and providence.
3. By revelation. (J. Lyth, D. D.)
Unity of God
A little boy being asked, How many gods are there? replied One. How do you know that? Because, said the boy, there is only room for one; for He fills heaven and earth.
Aspects of responsibility
(1Co 8:4-13):–Note–
I. That the moral obligations of all men are determined by their relation to the one God and His son. There are many objects that men call gods, but they are really nothing; they therefore impose no moral obligation.
1. There is One, however, and only One, from your relation to whom there grows up all moral obligations. One God. Monotheism is demonstrated by nature; conscience, and the Bible.
(1) He is a Father. The Creator of the universe, but the Father of spirits.
(2) He is the Source of all things.
(3) He is our end. We in or unto Him. The supreme end of our existence, and object of our love.
2. In connection with Him there is One Lord Jesus Christ, who was not only His creative Agent, by whom are all things, but His redemptive Agent, the Mediator, and we by or through Him. As Christians, we are what we are through Him.
3. Now the wilt of this One God, as coming through Christ to us, we are morally bound to fulfil–an obligation which can never be abrogated or modified.
II. That what might be wrong for one man to do might not be so for another. The apostle teaches that those who felt that an idol was nothing in the world, and that consequently there was no harm to them personally in eating meat offered to it, would commit no wrong in doing so. The meat had not been corrupted by that, and their consciences not being against it, there would be no wrong in eating it (verse 8). On the other hand, those who had a superstitious idea that they ought not to eat it would commit wrong in doing so (verse 7). That which is against a mans conscience may not be against the eternal law of right, but is against his own sense of right, and therefore should be avoided. Here is the principle, Whatsoever is not of faith is sin. To him that knoweth to do good and doeth it not, to him it is sin. Therefore, let every man be fully persuaded in his own mind.
III. That to offend the conscience of a good man, however weak, is a wrong in all (verse 9). Respect for the weak consciences of good men.
1. May require self-denial on our part.
2. Is urged on the strongest considerations.
(1) The lack of it may inflict serious injuries on the weak.
(a) It may become a stumbling-block to them that are weak–i.e., an occasion of sin. Their faith may be shaken, and they may become apostates.
(b) They may be emboldened, encouraged to do the wrong. Without your moral strength they will imitate you and will be ruined (verse 10).
(2) The lack of it is a sin both against the weak brethren and against Christ (verse 12).
3. Is exemplified in the sublime resolve of the apostle (verse 13). Here is benevolent expediency, the strongest ground on which the temperance reformation can be wisely and effectively advocated. Give up all rather than ruin souls. Such an utterance as this is characteristic of Paul (Rom 9:3). (D. Thomas, D. D.)
But though there be that are called gods, to us there is one God, the Father, and one Lord Jesus Christ.—
Polytheism
1. Its numerous forms.
2. Awful prevalence.
3. Manifest absurdity.
4. Abominable wickedness. (J. Lyth, D. D.)
The unity of God
The apostle had been trained in the monotheism which had from the first been the belief of his race, and from which they had now not swerved for centuries. The unity of God–
I. Is contrasted with polytheistic belief and worship.
1. The heathen deities are called, but are not, gods (verse 4).
2. These deities are deemed gods and lords. They were, and still are, in heathen lands thought supernatural, and are invested by the imagination with claims to the homage and service of men.
3. They are many in number, every natural object, &c., having its deity.
4. They have their several ranks and realms. The superior Olympian deities are in heaven; the inferior numina nymphs, fauns, dryads, &c., haunt this earth.
II. Furnishes a centre and aim for the new religious life of men.
1. In Himself He is the one God, the Father. This was a glorious revelation, and in Christ provision is made for its wide promulgation and acceptance.
2. He is the Creator and Upholder of all; Of whom are all things.
3. He is the object of our faith, love, and devotion. We are for, unto Him. It is at this point that the great revelation of the new theology becomes the great motive of the new religion. Polytheism distracted the mind, and made it impossible that faith in God should become the inspiration of a new and better life. For it was a question, What measure of reverence and of service should be offered to this deity, and what to that? But Christianity revealed one God, in whom are all perfections, and who is the Creator, Governor, and Saviour of mankind. They who live to serve this God have an elevating, purifying, powerful aim in the conduct of their life.
III. Furnishes the noblest motive to the new religious life.
1. The one God is made known by the one Lord Jesus Christ, as the Word reveals the utterer, the Son the Father, which conflicts in no sense with monotheism.
2. Christ is the universal Mediator, by whom are all things–the moral as well as the physical creation. All blessings which the Father destines for humanity He has resolved to confer by Christ.
3. We, as Christians, are what we are through Him. As in the former clause we recognised the great aim, so here we see the great means and motive of the new, the distinctively Christian life. The Divine nature and mediation of Immanuel, so far from obscuring our belief in the Divine unity, is the most effectual support of it. Even as Jesus said, He that hath seen Me hath seen the Father; and No man cometh unto the Father but by Me. (Prof. J. R. Thomson.)
The unity of God
The term unity is difficult to define. It may mean merely the numerical basis of calculation; the contrast between one thing and two or more things of the same kind. But if used in the sense of a unit, it is clear that every one thing is made up of many parts, possesses many qualities, stands in various relations, and though in itself only one thing, is also a part of many other things. By unity is often meant more than the antithesis of many. Though the unity of God means that there is one God, in opposition to the claims of lords many and gods many, yet the phrase implies that whatever internal distinctions there may be in the essence of the Most High, that essence is one essence–a whole, a unity in itself. Unity is individuality, in spite of the recognition of the multiplicity of elements of which it is compounded. Thus a crystal of quartz is a unity distinct from all other crystals, and from the hand that holds it. It possesses a multitude of curious properties as long as it remains one thing; but let me break it into a thousand pieces, and it might soon be proved that every fragment possessed in a measure all those properties. Yet those fragments, though many, previously formed one whole. Consider, again, a tree or plant; its root, stem, branches, leaves, flowers, and seed form one whole of mysterious beauty; and though each twig and leaflet is a perfect creation, having an independent life in itself, yet the many parts do not fail to form a unity. Farther, playing in the branches of the tree there is a world of more mysterious life. Every leaf has its colony of insects, every bough its parasitical growth; the bees are humming in its fragrant flowers, and the birds are building their nests in its branches. But each lichen, moss, insect, and bird is as wonderful in its mysterious combination of many opposites, and dependent structures, and wondrous balancing of powers, as was the tree itself. But while I am considering crystal and tree, and insect and bird, I find that I myself am just such a combination of many parts, faculties, passions, and relations, each of which is sufficiently individual, and yet the whole of which seem all but indispensable to constitute my self-conscious unity. I am a strange combination of body, soul, and spirit; and yet I am reckoned as one man. My senses, reflections, and passions; my body, understanding, and will seem at times capable of individualisation, and to be unities in themselves; but it is the mutual relation and dependence of the parts that constitute the unity of the whole. With this self-consciousness of multiplicity in unity to help me, the revelation that God has made of His threefold nature is less perplexing than it otherwise would be. The unity of the Divine nature, like the unity of all other things, is a unity consistent with the self-inclusions of various constituent elements. (J. W. Reynolds, M. A.)
One God, one Lord
I. The one God. The oneness of Deity is here emphasised. It is insisted on throughout the Scriptures. The conflict, confusion, and absurdity conspicuous in polytheism find no place in Judaism or Christianity. This oneness is confirmed by nature, providence, and the moral sense. The one God is–
1. The Source of all things. We know not how; the manner is not revealed to us; the fact is. God may have left much to mans scientific instinct to discover. He may have intended not a little to remain in mystery. We may travel reverently along the lines of true knowledge till they cease for us; then the great truth remains still for our enlightenment and comfort. The march backward of science is towards unity; revelation began with it.
2. The end of all things. We unto, not in, Him. What is here asserted of some of Gods works applies to all (Col 1:16). The whole universe looks God-wards. So far as intelligent creatures do not find the end of their existence in God and seek His glory, so far they fall out of harmony with the rest of creation and bring failure into their lives.
II. The one Lord. The Head of the Church was the active power in creation. This verse teaches the Divinity of Christ in a very impressive manner. The administrative, mediating position occupied by Christ is recognised; but the assertion that through Him all things were, is only explicable on the supposition of His Deity. Moreover, this very expression is applied elsewhere to God (Rom 9:36; Heb 2:10), and the expression unto Him is in Col 1:15 applied to Christ. Paul is speaking about idols as gods and lords. These were all regarded as deities. In carrying over the same terms to the realm of Christianity, there is nothing which should lead us to suppose that Lord is less Divine than God.
III. The special relations subsisting between believers and the one Lord and one God.
1. They are through Christ–as creatures, amongst all things; but the additional we through Him indicates special relationship. Believers are such through Christ; they believe in Him. Through Him they are separated from all things, and made a peculiar people. Apart from Christ believers are nothing; through Him they become heirs of God.
2. They are unto God in a special sense, and through Christ. They show forth the Divine glories as others cannot. They reflect the Divine love manifested in redemption. They are presented to God as the fruits of Divine grace. Once rebellious, they are now obedient; once defiled, they are now purified, &c.
3. God is their Father. In a certain sense He is the Father of all, but in a spiritual sense He is not so. Of some Christ said, Ye are of your father the devil. But the believer has received the adoption through Christ. (W. E. Hurndall, M. A.)
The many gods and the one God
I. The worlds many gods. To make gods for himself has been mans great object all along. Every nation has had its gods, and every age. Is there no god-making still, even in our day? Money, business, pleasure, lusts, luxuries! Will they prove more helpful in the day of trouble than Baal, or Jupiter, or Buddha? Will they forgive, and save, and comfort?
II. The saints one God. Yes; one only, the living and the true God. Jehovah is His name. With undistracted eye the Christian looks but to one, not many; with undivided heart he fixes on one, not many; and that one sufficient to fill his whole heart, and soul, and being. How the thought of that one God–infinite, eternal, and unchangeable–makes all that are called gods to vanish utterly away! Jehovah is my portion, saith my soul. We need no other; we need no more.
III. The saints one Christ. To us there is but one Lord Jesus Christ. As there are many beings who go under the name of God, so are there many who go under the name of Christ, yet there is but one Christ, not two, nor many. The tendency of the present day is to multiply Christs. A Christ as the impersonation or representative of humanity is quite in accordance with the spirit of the age. But every one wants to have his own Christ, just as each heathen wanted to have his own god; the Christ that suits his own fancy, or his own philosophy, or his own intellect, or his own circumstances. Some want a Christ who is not God; others a Christ who is not a sacrifice; a Christ without a cross, and without blood; a Christ who will teach but not expiate sin; a Christ whose life and death are an example of self-surrender to the utmost, but not an atonement; a Christ who is not a judge, nor a law-giver, nor a priest, and only a prophet in the sense of teacher. If thus, then, there is but one Christ, then there is but–
1. One Cross.
2. One Priest.
3. One altar.
4. One sacrifice.
5. One way to the kingdom. (H. Bonar.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. Things that are offered in sacrifice] See on the first verse. See on the first verse, 1Co 8:1
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: , idol, is , , , , , a likeness, an image, a sign, a character, a shadow: now 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 verse 1; 1Co 8:1 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 Elohim, the true GOD; but they are , nothings, and habalim, VANITY.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Those things that are offered in sacrifice unto idols; meat which is part of that sacrifice which hath been offered to an idol, whether it be to be eaten in the idols temple, or in a private house.
We know that an idol is nothing in the world; we know that an image, or an idol, the representation of some other thing, though in respect of the matter it be something, either wood, stone, or earth, and in respect of form it be something, yet it is nothing formally, or representatively; though it is set up to represent to us a Deity, there is nothing of a Divine nature, or the representation of a Divine nature, in it. It
is nothing of what the poor blind heathen take it to be, and therefore in the Hebrew it hath its name from a word that signifieth nothing; Job 13:14; Zec 11:17; or it is nothing, that can either sanctify or pollute any meat that is set before it. And we know that there is none other God but one: the apostle may be conceived to have spoken these words as from himself, granting what those said who took themselves to be men of knowledge; or else in the language of those who thus spake, repeating their words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. As concerning, c.resumingthe subject begun in 1Co 8:1,”As touching,” &c.
idol is nothinghas notrue being at all, the god it represents is not a living reality.This does not contradict 1Co10:20, which states that they who worship idols, worship devilsfor here it is the GODSbelieved by the worshippers to be represented by the idolswhich are denied to have any existence, not the devils which reallyunder the idols delude the worshippers.
none other GodTheoldest manuscripts omit the word “other”; which gives aclearer sense.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Isa 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.
Fuente: John Gill’s Exposition of the Entire Bible
| 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.
Fuente: Matthew Henry’s Whole Bible Commentary
No idol is anything in the world ( ). Probably correct translation, though no copula is expressed. On (from ), old word, see on Acts 7:41; Acts 15:20; 1Thess 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew.
No God but one ( ). This Christians held as firmly as Jews. The worship of Jesus as God’s Son and the Holy Spirit does not recognize three Gods, but one God in three Persons. It was the worship of Mary the Mother of Jesus that gave Mahomet his cry: “Allah is One.” The cosmos, the ordered universe, can only be ruled by one God (Ro 1:20).
Fuente: Robertson’s Word Pictures in the New Testament
1) As concerning therefore the eating, (peri tes broseos oun) concerning therefore the eating. 1Co 10:19-21. To eat in any religious setting that would imply fellowship with false worship is of the devil.
2) Of those things that are offered in sacrifice unto idols. (ton eidolothuton) of the idolatrous sacrifices. Social fellowship with unbelievers and even with false religionists is sanctioned in the Scriptures, (1Co 10:25) – But union worship fellowship never, 1Co 10:28-29; Heb 13:10.
3) We know that an idol is nothing in the world. (oidamen hoti ouden eidolon en kosmo) We perceive that an idol is really nothing in the world, or universe.
4) And that there is none other God but one. (kai hoti oudeis theos ei me eis) And that there exists no God, except (the) one. Exo 20:1-2; Isa 46:9; Mar 12:32.
Fuente: Garner-Howes Baptist Commentary
4. Concerning, therefore, the eating of those things He now returns to the statement with which he had set out, and speaks more plainly in reference to the pretext made use of by the Corinthians. For as the whole of the evil took its rise from this root — that they were pleased with themselves, and despised others, he condemns, in general, that contemptuous knowledge which is not seasoned with love. Now, however, he explains particularly, what is the kind of knowledge on which they valued themselves — that an idol is an empty figment of the human brain, and must therefore be reckoned as nothing; and accordingly, that the consecration, that is gone through in name of the idol, is a foolish imagination, and of no importance, and that a Christian man, therefore, is not polluted, who, without reverence for the idol, eats of things offered to idols. This is the sum of the excuse, and it is not set aside by Paul as false, (for it contains excellent doctrine,) but because they abused it, in opposition to love
As to the words, Erasmus reads thus — “An idol has no existence.” I prefer the rendering of the old translation — An idol is nothing. For the argument is this — that an idol is nothing, inasmuch as there is but one God; for it follows admirably — “If there is no other God besides our God, then an idol is an empty dream, and mere vanity.” When he says — and there is none other God but one, I understand the conjunction and as meaning because. For the reason why an idol is nothing is, that it must be estimated according to the thing that it represents. Now it is appointed for the purpose of representing God: nay more, for the purpose of representing false gods, inasmuch as there is but one God, who is invisible and incomprehensible. The reason, too, must be carefully observed — An idol is nothing because there is no God but one; for he is the invisible God, and cannot be represented by a visible sign, so as to be worshipped through means of it. Whether, therefore, idols are erected to represent the true God, or false gods, it is in all cases a perverse contrivance. Hence Habakkuk calls idols teachers of lies, (Hab 2:18,) because they deal falsely in pretending to give a figure or image of God, and deceive men under a false title. Hence οὐδεν (nothing) refers not to essence, but to quality — for an idol is made of some substance — either silver, or wood, or stone; but as God does not choose to be represented in this way, it is vanity and nothing as to meaning and use.
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Text
1Co. 8:4-6. Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one. 5 For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many; 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.
The Truth About Idols and About God (46)
Commentary
Concerning therefore eating things sacrificed to idols.After discussing love as the principle that is to regulate knowledge, the apostle comes to grips with the real issue about idols and the use of food that has been sacrificed to them. His remark tends to support the suggestion that the Corinthians had arrogantly stated their position on the matter rather than asking for information.
we know that no idol is anything in the world.The Greek, literally rendered, is as follows: We know that nothing idol in world. Obviously we must supply the verb and two articles to make sense in English: We know that nothing is an idol in the world. But the thought is clear: Nothing in the world is an object of worship. A tree is not an object of worship, nor a stream, nor a mountain, nor the heavenly bodies. And if these things are not gods, certainly no idol made by mans hands is to be considered as an object of worship. Paul declared in his speech at Athens that we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and device of man (Act. 17:29). The God that made the worlds and all things therein, he being Lord of heaven and earth, dwelleth not in temples made with hands: neither is he served by mens hands as though he needed anything, seeing he himself giveth to all life, and breath, and all things (Act. 17:24-25).
The idol, then, does not represent any real god. It is the projection, in some way, of mans own concept of God. It is perhaps the expression of what man needs from God. Idolatry expressed this largely, though not exclusively, as materialistic needs.
there is no God but one.This is the basic issue of Christian theology. It is clearly stated in the Old Testament and upheld in the New Testament. Hear, O Israel: Jehovah our God is one Jehovah: and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might (Deu. 6:4-5). Jesus upheld this view on various occasions. See Mat. 22:37; Mar. 12:29-30; Luk. 10:27. Speaking to the Samaritan woman, He said, God is a Spirit: and they that worship him must worship in spirit and truth (Joh. 4:23). Johns prologue gives us three basic thoughts on this issue: (1) In the beginning was the Word, and the Word was with God, and the Word was God; (2) And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father) full of grace and truth; and (3) No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him. Paul wrote to the Colossians, in him dwelleth all the fulness of the God-head bodily (Col. 2:9). Perhaps the clearest explanation of the Christian doctrine of the Godhead is given by Paul in his letter to the Philippians: Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and being found in fashion as a man; he humbled himself as a man, becoming obedient even unto death, yea, the death of the cross. Wherefore God highly exalted him, and gave unto him the name which is above every name; that in the name of Jesus every knee should bow, of things in heaven and things on-earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Php. 2:5-11).
This knowledge is essential to the understanding of the problem faced by the church at Corinth. To love God and to be known by Him is to be considerate of the brother who has not fully comprehended the doctrine of the Godhead.
For though there be that are called gods.In his teaching about the one true God, Paul is not unaware of the fact that many people believed there were many gods and many lords. As a matter of fact, almost everything was a god to the pagan. His was a religion of fear and works by which he hoped to gain favor with his god. Christianity, on the other hand, is the religion of grace and faithfaith expressed in obedience to the revealed will of Christ. Paul recognized the problem: What was the man who did not know the truth about God but thought that his idols were gods to do about such things as eating food that had been used in connection with the worship of idols?
to us there is one God.To the Christian, there is only one God, the Father. It is not surprising that many new converts from paganism did not fully understand this truth. Consequently, he did not understand about eating food sacrificed to idols. He had been used to thinking of almost everything in the heavens and on the earth as gods. It was difficult to grasp the essential teaching of Christianity about the only God.
of whom are all things, and we unto him.God, the Father, is the creator of the heavens and the earth and all that is in them, How is it possible for man to imagine that he can make a god?
God had a purpose in the creation of man: Man was created to glorify Him. As to the Christian, Paul declared that in Christ, God chose us before the foundation of the world, that we should be holy and without blemish before him in Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace which he freely bestowed on us in the Beloved (Eph. 1:4-6). God chose the believer in Christ; the believerand that means all who will, Jew or Greekchooses God the Father as He is revealed in Christ.
one Lord, Jesus Christ.The word Lord was used by the Jews instead of Jehovah, a name that refers to the eternal, living God. New Testament quotations from the Old Testament are usually from the Septuagint version, which accounts for the fact that the word Lord is found in the New Testament instead of Jehovah which is found in the Old. So when Paul calls Jesus Christ Lord, he is affirming in the most positive manner possible the deity of Jesus the Christ.
through whom are all things, and we through him.Christ is presented as the agent of creation, and the Father as the source of all things. All things were made through him; and without him was not anything made that hath been made (Joh. 1:3). The same idea is given by the writer of Hebrews as he speaks of the Son through whom God made the worlds (Heb. 1:2). Paul speaks of Him in the Colossian letter as the image of the invisible God, the firstborn of all creation; for in him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and unto him; and he is before all things, and in him all things consist (Col. 1:15-17).
We Christians are made new creatures through Him. Note Pauls remark to the Ephesians: Even as truth is in Jesus: that ye put away, as concerning your former life, the old man, that waxeth corrupt after the lusts of deceit; and that ye be renewed in the spirit of your mind, and put on the new man, that after God hath been created in righteousness and holiness of truth (Eph. 4:21-24).
Fuente: College Press Bible Study Textbook Series
Butlers Comments
SECTION 2
The Persons (1Co. 8:4-7)
4 Hence, as to the eating of food offered to idols, we know that an idol has no real existence, and that there is no God but one. 5For although there may be so-called gods in heaven or on earthas indeed there are many gods and many lords6yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
7 However, not all possess this knowledge. But some, through being hitherto accustomed to idols, eat food as really offered to an idol; and their conscience, being weak, is defiled.
1Co. 8:4-6 The Sure: After digressing toward the subject of true knowledge, Paul comes back to the question of eating meat sacrificed to an idol. He appeals to the validity of using empirical knowledge to establish that an idol is not a god. He uses an interesting idiom in Greek to say this. Literally it reads, oidamen hoti ouden eidolon en kosmo, or, we know that no an idol in the world (is) . . . The RSV translated it, . . . we know that an idol has no real existence. Idols are out of this world. They do not exist.
Throughout chapters 8, 9, and 10 of this epistle, and in Romans chapters 14 and 15, Paul deals with the problems arising in the area of opinions because some Christians are strong and some are weak. The terms strong and weak are not referring to spiritual strength or weaknessnor to morality. Both categories of brethren, if they have not love, consider themselves spiritually superior to the other. Without love, the one who abstains (or the weak) will consider the other worldly. Without love, the one who partakes (or the strong) will categorize the scrupulous as Pharisaical. The terms weak and strong have to do with matters of opinion or individual preferences. They have to do with an individuals cultural, psychological, traditional background and experience. The translation weak and strong is unfortunate. It would be better to translate, him who abstains and him who eats as in Rom. 14:3; or, better yet, the sure and the suspicious as we have done in our outline.
Since Paul classifies the weak (1Co. 8:7) as those whose scruples cause them to abstain from eating meat that had been sacrificed to idols; by inference, we classify the strong as those who could, with good conscience, eat meat sacrificed to idols because they knew that an idol was not a god.
It should be a matter of certain knowledge to every Christian that there is only one God. He is God of the whole universe, God of all men, Creator of everything that exists, and there is one Lord, Jesus Christ, co-equal with God. It was clear to every Jew (Deu. 6:4). If there is only one God, it is clear that an idol has no real existence. Therefore, the worship of idols is sheer folly; it is the worship of nothing.
1Co. 8:7 The Suspicious: But such knowledge was not so certain in the minds of some of the Christians at Corinth. To some of the Greek-Christians the images (idols) did represent something. In the pagan world there were many so-called gods and lords in the heavens and on earth. So, in the mentality, opinions, or suspicions of the Greek-Christians these images were real beings called gods. Paul repeats his admonition in chapter 1Co. 10:19-20 that an idol has no real existence, but he warns there that eating meat sacrificed to an idol may endanger even a sure Christian of fellowship with demons!
The Greek phrase, All ouk en pasin he gnosis, is literally, But not in all the knowledge. The RSV translation, possess, is not a good translation. No doubt, every Christian in Corinth had been taught that there was only one God, Jehovah, and one Lord, Jesus Christ. They undoubtedly acknowledged the teaching. But what they acknowledged was not in themthat is, not integrated into their willingness. The knowledge that there was only one God was something about which they still had emotional reservations. Paul wrote in Rom. 14:23, But he who has doubts is condemned, if he eats, because he does not act from faith; for whatever does not proceed from faith is sin. These Greek-Christians had been taught there was only one Godthey had mentally acknowledged itbut they still didnt trust it! In Rom. 14:5, Paul writes, Let every one be fully convinced in his own mind. The Greek verb there is plerophoreistho, meaning literally, completely carried. It is the same verb as in Heb. 10:22, translated, full assurance of faith. In other words, unless the knowledge is carried fully by the mind, the weak or suspicious Christian should not engage in the action.
The question of urgency, however, is, why do not all Christians have full assurance that idols are nothing? Pauls answer is, some, through being hitherto accustomed to idols, eat food as really offered to an idol; and their conscience, being weak, is defiled. The reason for their weakness is a life-time consciousness of idols as gods. RSV translates the Greek word sunetheia by the word accustomed, but it means literally, to know with. It would be better translated, consciousness. The word does not emphasize compulsion to do right, as we think of conscience. It emphasizes a conscious knowledge of what is right or wrong. Pauls point is that these Greek-Christians had lived so long with idolatry in their every-day consciousness, they were simply conditioned or trained to accept the idea that an idol was really a god. People may live in an environment where what is false is so widely accepted and practiced as true, and never challenged, they grow up assuming it is true. Such attitudes become so deeply ingrained on the mind through constant exposure and the pressures of circumstance they are not easily wiped out of the mind. Jewish Christians had difficulties changing their minds about many things in the Mosaic system abrogated by the New Testament.
The Greek phrase, hos eidolothuton esthiousin, is literally, as an idol offering they eat. . . . They felt they were still partaking in the worship of the idol by eating food which had been offered in the pagan sacrifices. Missionaries today have similar experiences. A belief in witchcraft or voodoo long continues to lurk in otherwise well taught Christians and they allow themselves to be bothered by it. Plummer offers this comment: It is the force of habits which lasts. . . . They have been so accustomed to regard an idol as a reality, as representing a god that exists, that . . . in spite of their conversion, they cannot get rid of the feeling that, by eating food which has been offered to an idol, they are taking part in the worship of heathen gods; they cannot eat from faith (Rom. 14:23).
The meat, in itself, was neither clean or unclean. It was indifferent. But since they could not help feeling it was defiled by having been offered to idols, they went against their own judgment of what was right and thereby judged themselves. While Paul plainly classifies this as a sign of intellectual weakness, he also makes it clear in the remainder of the chapter that such weakness was entitled to forbearance and respect from Christians who were not bothered by the weakness. Foods have nothing in themselves which will bring guilt upon a person (see Mar. 7:18-19; Luk. 11:41). When people do something they are convinced is wrong they bring condemnation upon themselves. God is greater than our mind, and if our own mind condemns us, we will stand condemned (cf. 1Jn. 3:19-21). An uninstructed mind may condemn what is not wrong, or allow what is; but in any case, it ought to be obeyed until it is instructed.
Fuente: College Press Bible Study Textbook Series
(4) As concerning therefore the eating of those things.See 1Co. 8:1. The subject resumed after the parenthesis. We have, perhaps, in this repetition of the words a characteristic of a letter written by another from the authors dictation, as was the case with this and other epistles.
An idol is nothing in the world.It is nothing in itself but a piece of wood or metal, and it really represents nothing, for we know that there is no God but one. The word other was inserted in later MSS., probably from a recollection of the words of the first commandment.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. We know We have, indeed, this knowledge.
Nothing in the world A literal rendering would be: There is no idol (that is, idol-god) in the world. The definition idol-god is given to the Greek word in Robinson’s N.T. Lexicon, and sustained by quoting Sept. of Num 25:2; 2Ki 17:33, and other texts. The import of the gnosis, therefore, is, that there is no statue or image with any divinity or other important significance in it. An idol is a nothing in the world, expresses the true, contemptuous idea of Paul, both as a Jew and a Christian. But the more exact verbal rendering preserves more clearly Paul’s antithesis: There is no idol-god in the world, none other God but one.
‘Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one. For though there be that are called gods, whether in heaven or on earth, as there are gods many, and lords many, yet to us there is one God, the Father, of whom are all things, and we to him, and one Lord, Jesus Christ, through whom are all things, and we through him.’
Paul can agree with the Corinthians that no idol is really in the world in any meaningful way. They are nothing. And that there is no God but One. Many were called gods, both in the heavens and on earth. There were multitudes of them, both ‘gods’ and ‘lords’, the latter especially in the mystery religions. But they were nothing.
For there is only one God, the Father, and He is the source of all things. All is ‘of Him’. And there is one Lord, Jesus Christ, Who also is the source of all things, all is ‘through Him’. The very fact of including Jesus Christ in the argument demonstrates that Paul saw Him as truly God.
We note here that other ‘gods’ and ‘lords’ are equated. They are all at the same level. They are included in ‘those called gods’. And in contrast is the one God Who is both God and Lord. Thus when he speaks of ‘One God’ and ‘One Lord’ he is equating Father and Son in one Godhood. There is one God and one Lord revealed in twoness of relationship, and yet One in being and essence. God the Father is the source of all things, and supplies it through His Son, the Lord, Jesus Christ (Heb 1:1-3). There is but One God and One Lord, and the Father is both God and Lord, the latter made clear in the Old Testament, and Jesus Christ is both God and Lord. But the main point here is that they are the only God and Lord.
When speaking in the context of gods ‘Lord’ must signify the Old Testament name for God, Yahweh, the name above every name. That was always translated into Greek as ‘Lord’ (kurios) as here. And in Php 2:5-11 it is specifically applied to Jesus in that context. He has the name above every name. His name is ‘Lord’. Thus the One God and Lord is here being contrasted, not with one another, but with the many ‘gods and lords’ and thus refers to the One God and Lord, Who incorporates the Father and Jesus Christ. They are the inter-communicating, inter-relational ‘persona’ within God. The Father reveals Himself in His Son.
To introduce the Lord Jesus Christ here as Lord when he is contrasting the One God with the many is to demonstrate His equal status in Godhood.
‘And we to him — and we through Him.’ The first phrase stresses man’s position as against God, as looking to Him and submissive and obedient to Him. The second stresses the redemptive factor, what we are now is through Him
The knowledge of idols and the knowledge of God:
v. 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.
v. 5. For though there be that are called gods, whether in heaven or in earth, (as there be gods many and lords many,)
v. 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.
After the parenthetical sentence the apostle here returns to his subject: Concerning now the food of idol sacrifices, we know that an idol is nothing in the world, that no idol has any existence in the world. The horror which the Christians, especially the weaker ones in their midst, felt with regard to the meat which had been offered to idols, is very easily explained, since they had turned from them as from the powers of darkness. This feeling, therefore, is not only justifiable, but highly commendable. At the same time it serves for the reassurance of the readers that all the strange gods which were described in the hymns of the day were not realities into whose power one would come in case he partook of the meat of the sacrifices, but were nothing; they had no existence, there was really no such thing. For all times it stands as incontrovertible truth: There is no God but the One. See Deu 6:4. Monotheism is the one true religion, as revealed in the Bible, the only religion which has the right to exist.
The apostle expands this thought for the sake of clearness and emphasis: For indeed, if one should grant the existence of so-called gods, although indeed one speaks of those pictures of man’s fantasy in this way, whether they are supposed to be in heaven or on the earth. The Greeks and Romans had filled both earth and sky with their idols, with the products of their imagination, an astonishing multitude of reputed deities. And the Bible itself, for the sake of argument, sometimes speaks of idols as gods, in order to show their nothingness beside the true God, Deu 10:17; Psa 136:2. Thus the word “gods” would apply to the assumed deities of the Gentiles, and the word “lords” to their assumed dominion. But to us Christians there is only one God, namely, the Father, of whom are all things and we for Him, and one Lord, namely, Jesus Christ, through whom are all things and we through Him. There is only one God, and He is distinguished by the fact that He is the Father, the eternal Father of the eternal Son, who is the Source of all things and has destined all things for His use and glory. Therefore we also are to Him, the aim and object of our life should be to serve Him as His true children and thus to hallow His name, 1Pe 2:9; Jas 1:18; Joh 17:9-10. And Christ, whose true deity is here testified to, is the Lord in the absolute sense, for through Him is everything, the universe is a work of His creative power. See Col 1:16; Rev 4:11; Heb 1:3. And we are through Him, Rom 11:36, we owe our Christian state to Christ’s work of redemption, Eph 2:18; Rom 8:29. There are not two gods or two lords, but there is only one God and one Lord. Our new life is directed toward God, a result of Christ’s mediation in our behalf, and these two are one; the Father and the Son, the Triune God, is the Mediator of our salvation. Note how clearly and emphatically a part of the doctrine of God, of His person and of His chief work toward us, is here brought out. And there is not the smallest spot in all the universe left for other deities.
1Co 8:4. We know that an idol is nothing This was a common aphorism among the Jews, to which the word , alilim, which signifies idols, and things of nothing, alluded. See Job 13:4; Job 14:12. Whitby, Hammond, Elsner, and Parkhurst’s Lexicon.
1Co 8:4 . ] igitur , takes up again the interrupted statement (1Co 8:1 ); comp 1Co 11:20 , and see on Mar 3:31 , and Baeumlein, Partik. p. 177.
. . .] more precise definition of the indefinite ., 1Co 8:1 . There is no reason any more than formerly for writing here as with Hofmann.
. ] that there is not an idol in the world . Paul’s meaning here is not: what the heathen adore as gods is something absolutely without existence (see, on the contrary, 1Co 8:5 ; 1Co 10:20 ); but: no heathen god exists as the being which the heathen supposes him to be; and so there is no adequate reality, corresponding to the heathen conception of a god Jupiter, Apollo, etc. Most of the old interpreters, with the Vulgate, Luther, and Beza (also more recently, Michaelis, Rosenmller, Flatt, Heydenreich), took to mean nihil : “that an idol is a nonentity.” Comp Jer 10:3 ; Isa 41:24 , al [1322] , Addit. to Est 4:8 ; Sanhedr. f. 63. 2 : “Noverant utique Israelitae, idolum nihil esse .” Comp also Joseph. Antt. viii. 13. 6. But this must be held incorrect, seeing that . does not harmonize with it, and because of the parallel expression .
. . [1324] ] and that there is no other God but one . The refers simply to , not to . see on Gal 1:19 .
[1322] l. and others; and other passages; and other editions.
[1324] . . . .
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.
Ver. 4. Is nothing in the world ] A mere fiction it is, that the idol representeth a brat of man’s brain. We may well say of it, as one doth of Scaliger’s doctrine De emendatione temporum, Concerning the correction of times, that it is in a manner wholly fictitious, and founded upon the confines of nothing. Nothing the idol is, in respect of the divinity ascribed unto it, as the foIlowing words show. Or nothing, that is, of no virtue or value. “Shall I bow down to yonder jackanapes?” a said that martyr (Julius Palmer), pointing to the rood (crucifix) in Paul’s.
None other God but one ] This the wiser heathen also acknowledged, and for opposing the multitude of gods Socrates suffered. Cicero in his books of the Nature of the Gods, takes pains to show the vanity of heathen deities. And after all, wisheth that he were as well able to find out the true God as to discover the false.
a Applied contemptuously to a crucifix. Obs. OED
4 .] The subject is resumed, and further specified by the insertion of .
resumes a broken thread of discourse: so Plato, Apol. p. 29, , &c. , , See Hartung, Partikellehre, ii. 22.
We know that there is no idol in the world, i.e. that the of the heathen (meaning not strictly the images , but the persons represented by them ) have no existence in the world. That they who worship idols, worship devils, the Apostle himself asserts ch. 1Co 10:20 ; but that is no contradiction to the present sentence, which asserts that the deities imagined by them, Jupiter, Apollo, &c., have absolutely no existence . Of that subtle Power which, under the guise of these, deluded the nations, he here says nothing. The rendering of Chrys., Theodoret, Theophyl. cum., Vulg., E. V., Luther, Beza, Grot., Est., al. (‘an idol is nothing in the world,’ ch. 1Co 10:19 ; Jer 10:3 . Sanhedr. 63. 2 (Wetst.), “noverant utique Israelit idolum nihil esse”), is certainly wrong here, on account of the parallel which follows.
And that there is no god, but One : the insertion of has probably been occasioned by the first commandment, .
1Co 8:4 . After his thrust at Cor [1233] , P. resumes, with ( cf. 1Co 11:17-20 ), from 1Co 8:1 the question “About the eating of idolothyta,” repeating the “we know” at which he had interrupted his correspondents. For in a confessio fidei, cf. 1Jn 5:18 ff. That the theological statement given in 1Co 8:4 ff. comes from the mouth of the Corinthians seems probable from the following considerations: ( a ) the repeated ( h.l . in this Ep.; cf. the frequent interrog. ; of chh. 3, 5, 6; also 1Co 12:2 ), by which P. associates himself with the readers , who are men of knowledge (1Co 1:5 , 1Co 10:15 , etc.); ( b ) the solemn rhythm of 1Co 8:4 b and 1Co 8:6 , resembling a confessional formula ( cf. Eph 4:4 ff., 1Ti 3:16 )
[1233] Corinth, Corinthian or Corinthians.
NASB (UPDATED) TEXT: 1Co 8:4-6
4Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. 5For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, 6yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.
1Co 8:4 “we know that there is no such thing as an idol in the world” There is a word play on the connotations in these versesbetween the Hebrew concept of “know” as personal relationship (cf. 1Co 8:3; Gen 4:1; Jer 1:5) and the Greek connotation of “know” as facts about something or someone (cf. 1Co 8:1-2; 1Co 8:4).
In the OT idols were “empty” or “vain.” They were not gods at all (cf. 2Ch 13:9; Isa 37:19; Isa 41:29; Jer 2:11; Act 14:15; Gal 4:8). Paul, later in 1 Corinthians, asserts that demons use people’s superstitions and idolatry (cf. 1Co 10:20), but there is no reality to idols!
“there is no God but one” This is the theological affirmation of monotheism (cf. 1Ti 2:5-6). According to biblical revelation there is only one true God (cf. 1Co 8:6; Deu 4:35; Deu 4:39; Psa 86:8; Psa 86:10). Often the OT speaks of other “elohim” (i.e., spiritual beings), but none like (i.e., in the same category, cf. Exo 20:2-3; Deu 32:39) YHWH (cf. Exo 15:11; Psa 86:8; Psa 89:6). The Jewish prayer called the Shema from Deu 6:4, is the Jewish affirmation quoted daily and at every worship service asserting the uniqueness and oneness of YHWH (cf. Mar 12:28-29).
SPECIAL TOPIC: MONOTHEISM
1Co 8:6 “yet for us there is but one God” This is the theological affirmation of monotheism. See note at 1Co 8:4.
In the history of religion there have been several categories of beliefs about deity.
1. animism, spiritual beings are related to natural processes or objects
2. polytheism, the existence of many gods
3. henotheism, many gods, but only one god for us (i.e., tribe, nation, geographical area)
4. monotheism, the existence of only one God (not the High God of a pantheon)
This text asserts the existence of many spiritual beings (cf. 1Co 8:5), but only one true God (cf. 1Co 8:4, see SPECIAL TOPIC: MONOTHEISM at 1Co 8:4). For those in the Judeo-Christian tradition there is only one creator/redeemer God who exists in three eternal persons. See Special Topic at 1Co 2:10.
“the Father” This is a wonderful intimate, personal, familial title for deity. It emphasizes God’s immanence. This aspect of God can only be known by His self-revelation, not human philosophy or discovery.
Although this familial title appears in the OT sparsely (cf. Deu 32:5-6; Isa 63:16; Isa 64:8; Jer 31:9; Jer 31:20; Hos 11:3-4; Mal 1:6; Mal 2:10), it was Jesus, the Son, who fully revealed this astonishing, intimate, metaphorical analogy (cf. “our Father,” Mat 6:9; Mat 23:9; Eph 4:6; Abba, Mar 14:36). See Special Topic at 1Co 1:3).
“from whom are all things” This is affirmation of God as creator (cf. 1Co 11:12; Rom 11:36; 2Co 5:18; Col 1:16; Heb 2:10). See SPECIAL TOPIC: FIRSTBORN at 1Co 15:20.
“and we exist for Him” God made the world as a stage for humankind to have fellowship with Himself. Once the results of human rebellion (cf. Genesis 3) have been overcome in our salvation and restoration through Christ, we understand our intended purpose. Once the image of God in mankind is restored through Christ then the intimate, personal fellowship of Eden is restored.
“one Lord, Jesus Christ” The title “Lord” reflects an OT translation of YHWH, which is the Hebrew verb “to be” (cf. Exo 3:14, see Special Topic at 1Co 2:8). The Jews were afraid to pronounce this holy name lest they take it in vain, therefore, they substituted the Hebrew term Adon or Lord.
Calling Jesus Lord (i.e., kurios is the Greek equivalent of the Hebrew Adon) is a way of affirming His deity and oneness with YHWH (cf. Php 2:11). The concept of oneness is also significant (cf. Eph 4:5; 1Ti 2:5).
Although Paul does not use Theos (i.e., God) for Jesus in this context, he does use it of Jesus in Act 20:28; Rom 9:5; and Tit 2:13 and Theottus in Col 2:9. There can be no doubt that in Paul’s mind Jesus is divine. Paul was a strict monotheist. He never qualifies how one God can eternally exist in three personal manifestations, but that is the obvious conclusion. See SPECIAL TOPIC: THE TRINITY at 1Co 2:10.
“by whom are all things, and we exist through Him” Jesus was the Father’s agent in creation (cf. Joh 1:3; Col 1:16; Heb 1:2). This was the role of personified wisdom in Pro 8:22-31. Wisdom is feminine in Hebrew (cf. Pro 8:1-21) because the noun “wisdom” (BDB 315) is a feminine gender noun. In this passage we see the tension between our affirmation of monotheism and the NT revelation of the Trinity. See Special Topic at 1Co 2:10.
As concerning. Greek. peri, as in 1Co 8:1.
eating. Greek. brosis.
those = the.
things . . . idols. Same word as in 1Co 8:1, though it is translated by a longer phrase.
nothing. Greek. oudeis.
world. App-129.
none = no, Greek. oudeis.
other. The texts omit.
but. Greek. ei me.
4.] The subject is resumed, and further specified by the insertion of .
resumes a broken thread of discourse: so Plato, Apol. p. 29, , &c. , , See Hartung, Partikellehre, ii. 22.
We know that there is no idol in the world, i.e. that the of the heathen (meaning not strictly the images, but the persons represented by them) have no existence in the world. That they who worship idols, worship devils, the Apostle himself asserts ch. 1Co 10:20; but that is no contradiction to the present sentence, which asserts that the deities imagined by them, Jupiter, Apollo, &c., have absolutely no existence. Of that subtle Power which, under the guise of these, deluded the nations, he here says nothing. The rendering of Chrys., Theodoret, Theophyl. cum., Vulg., E. V., Luther, Beza, Grot., Est., al. (an idol is nothing in the world, ch. 1Co 10:19; Jer 10:3. Sanhedr. 63. 2 (Wetst.), noverant utique Israelit idolum nihil esse), is certainly wrong here, on account of the parallel which follows.
And that there is no god, but One: the insertion of has probably been occasioned by the first commandment, .
1Co 8:4. ) He more closely limits the subject proposed at 1Co 8:1 : as concerning, therefore, the eating, etc.-) nothing, is the predicate; nothing, the force of which is augmented by the antithetic words, in the world, , 1Sa 12:21, LXX., ; comp. ch. 1Co 10:19, note. [A piece of wood or stone and nothing besides.-V. g.]
1Co 8:4
1Co 8:4
Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world,-All Christians know that an idol is nothing, and that there are no such gods. Hence the things sacrificed to idols are as though they had never been sacrificed.
and that there is no God but one.-This is the foundation truth of the Christian life. Without it no one can live the Christian life or form a godlike character that suffers to help others.
we know: 1Co 10:19, 1Co 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: 1Co 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, 1Ti 1:17, 1Ti 2:5, Jud 1:25
Reciprocal: Exo 20:3 – General Exo 34:15 – eat Num 21:29 – General Deu 32:17 – not to God Jdg 6:31 – if he be Jdg 16:23 – Dagon 1Sa 12:21 – vain things 1Ki 16:13 – vanities 1Ki 18:26 – no voice 2Ki 17:15 – became vain 1Ch 16:26 – all the gods 2Ch 25:15 – which could 2Ch 32:13 – were the gods Psa 31:6 – lying Psa 86:10 – God Psa 96:5 – For Isa 34:12 – nothing Isa 44:10 – General Jer 2:11 – no gods Jer 5:7 – no gods Jer 10:5 – do evil Dan 5:23 – which Zec 11:17 – idol Joh 17:3 – the only Act 14:15 – from Act 15:20 – from pollutions Act 28:11 – whose 1Co 6:12 – are not 1Co 8:1 – touching 1Co 13:2 – I am Gal 4:8 – ye did Eph 2:12 – without Jam 2:19 – General Rev 2:14 – eat
1Co 8:4-5. Various objects in nature were worshiped as gods, which is why Paul uses the phrase gods many
and lords many. But the apostle agrees with the “knowing ones” that these gods were nothing.
The Apologists Bible Commentary
1 Corinthians 8
4″Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.
CommentaryThe problem of eating meats which had been sacrificed to idols has already been introduced in the preceding context. Paul was careful to warn those who have knowledge of such things that they should guard against the danger of becoming puffed up. Knowledge should be tempered with love, for it is not only one’s self that a Christian must be concerned with. In verse 4 he says that we know there is no such thing as an idol in the world, and that there is no God but one. By this he means that there is no such thing as an idol of objective existence, though he does not deny that in the minds of some there is a subjective existence of such gods or lords. Yet he emphatically denies that they have real existence as true Deity, whether in heaven or on earth. They are in reality false deities. (Ray Goldsmith )
Grammatical Analysisoidamen`oti ouden eidwlon en kosmw, kai`oti oudeiV qeoV ei mh`eiV OIDAMEN hOTI OUDEN EIDLON EN KOSM, KAI HOTI OUDEIS THEOS EI M HEIS We know there is no idol in the world, and there is no God but one OIDAMEN is the main verb which contains the subject, so it is rendered in the first person plural we know. The copulative is implied after hOTI meaning there is no idol in the world (KOSM). The expression EI M is a Greek idiom that means except or unless (lit if not), in this context it is properly translated but.” Hence, there is no God but one,” objectively speaking.
Other Views ConsideredJehovah’s Witnesses Please see 1 Corinthians 8:6
One argument which the Gnostics used to prove the lawfulness of eating things offered unto idols was this, That an idol was nothing in the world.
But how nothing? It was not materially nothing, for it was wood or stone: but formally it was nothing, it was nothing of God’s creation, nothing that the idolater took it to be, there was nothing of a deity in it, and nothing of a deity could be represented by it: an idol is the vainest thing in the world, it is a mere vanity, a perfect nothing, (called therefore the vanities of the Gentiles,) it is of no worth or value, it has no power or virtue.
Some observe, That the same Hebrew word signifies both an idol, and sorrow,and labour; partly because idols are made and formed with much labour and great exactness; the wood or stone, figuratively speaking, is put to pain; you must cut it and carve it to make an idol or statute of it; partly because idols are served and worshipped with much pain and labour.
False worship is more painful than true: the service of the true God is an holy and honourable service, and noble and ingenuous service, an easy and delightful service; but the service of idols is slavish, a toil rather than worship.
Idols are troublesome both in making and worshipping, and after all the bustle made about them, an idol is nothing in the world, because there is no God but one.
Real Deity
When an animal was sacrificed, only a small portion was burned. The rest was either eaten by the sacrificer or sold. The heathen looked on this meat as specially blessed. It seems some of the Corinthians correctly argued that the idol did not represent real deity ( Isa 44:14-18 ). The heathen worshiped innumerable gods ( 1Co 8:4-5 ; compare Exo 20:3 ).
There is only one true God, who created all things ( Gen 1:1 ). He even created those things worshiped by the heathen. Mankind and all he knows exists by his power ( Act 17:28 ). It is man’s purpose to serve him ( Ecc 12:13 ). There is but one Lord, who created us ( Joh 1:3 ; Heb 1:2 ) and causes us to be reconciled to God in the church ( 1Co 8:6 ; Act 20:28 ).
1Co 8:4-6. As, &c. To proceed, therefore, to the question in debate; concerning the eating of those things that are offered unto idols Meats of whatever kind sacrificed to them. We know that an idol Or the supposed deity residing therein; is nothing A mere nominal god, having no real divinity, virtue, or power; and that there is none other God but one Jehovah, the self-existent, independent, infinite, and eternal Being, to whom the Scripture in general, and the gospel in particular, hath taught us to appropriate our worship. The Greek word , translated idol, signifies an image formed in the mind, and which exists nowhere else. Wherefore, to show that the gods of the heathen were mere creatures of the human imagination, the Jews, who used the Greek language, termed them , idols. By this word, likewise, they signified the pictures and statues which the heathen set up in their temples, as representations of their gods; and by giving them the appellation of idols, they declared their persuasion that the things of which they were the representations had no existence. Nevertheless, as the apostle knew that some of the heathen worshipped their dead ancestors, legislators, kings, &c., others of them the heavenly bodies, others certain kinds of brute animals, he cannot be understood to say that an idol is nothing, in the sense of its having no existence as a being, but of its having no existence as a god, and no share in the government of the world. For though there be that are called gods, whether in heaven or in earth Or even under the earth; for the heathen had not only their celestial and terrestrial, but likewise their infernal deities: as there be gods many, and lords many Who are in their various subordinations adored by the Gentiles, and have great, though very absurd worship paid to them. But to us Christians; there is In the whole universe; but one God One supreme essence; the Father Of angels and men. This is exclusive not of the Word which was in the beginning with God, and was God, termed the one Lord, in the next clause, any more than of the Holy Spirit, but only of the idols, to which the one God is opposed. Of Or from; whom are all things By creation, providence, and grace; and we in him Living, moving, and having our being; or we are, , for him, for his glory, the end of all we are, have, and do. And one Lord The Word and Son of the eternal Father, equally the object of divine worship; by whom are all things Created, sustained, and governed; and we by him Thankfully acknowledging ourselves obliged to his agency and care for all we are, have, or hope for, and by whom, as the only Mediator between God and man, we have access to the Father and all spiritual blessings.
Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world [Isa 44:9-20], and that there is no God but one.
4. Therefore concerning the eating of things offered to idols, we know that the idol is nothing in the world; and that there is no God but one. It is a matter of fact that the great and mighty gods of Greece, Rome, Egypt and India, so celebrated in history, immortalized in poetry and worshipped by countless millions, after all never existed. They were mere creatures of human imagination.
1Co 8:4-6. After asserting and expounding the great principle of 1Co 8:1-3, Paul now takes up the special matter of DIV. IV.
Idol: not here a mere image, but, by an inevitable transition of thought, the deity worshipped in the image. Paul says that Zeus, Apollo, etc, have no existence. If you search everywhere in the world, you will find no reality corresponding to the images. Consequently, there is no god, no supreme power, except one. This assertion, 1Co 8:5-6 support in face of prevalent polytheism.
So-called gods: conceptions to which the name god is given. The fancy of the Greeks peopled with deities the heaven, visible and invisible, and the mountains, woods, and rivers of earth. That gods many and lords many refers only to the subjective thought of the heathen, is proved by the express statement of 1Co 8:4, and by the subjective reference, to us, in 1Co 8:6. Of the objective and superhuman and infernal bases and source of idolatry, (see 1Co 10:20,) there is no hint here. In the thought and lips and life of the heathen, the gods many and lords many were and are a terrible reality. These words admit, as fact, the supposition of 1Co 8:5 a; and prepare, by contrast, a way for 1Co 8:6.
God: a superhuman power.
Lord: one whose bidding men do.
1Co 8:6. To us: practically the same as we know, 1Co 8:4. There is no deity whose existence concerns us except One God and One Lord.
The Father: constant designation of the One God 1Co 1:3; 1Co 15:24; 2Co 1:2 f; Gal 1:1; Gal 1:3 f; Rom 6:4; and especially Joh 1:14; Joh 1:18; Joh 5:17-45; Joh 10:15-38, etc. Moved by the Spirit of adoption, (Rom 8:15,) our chief thought of God is of the Father who begot us to be His children and who looks upon and cares for us with a Father’s love.
From whom: as the original source.
All things: creatures, with or without reason, as in Col 1:16; Joh 1:3. Cp. 1Co 1:27 f. Whatever exists has sprung from our Father.
And we for Him: another truth, counterpart of the foregoing. Like all things we sprang from God. But, though all things are from Him and for Him, (Rom 11:36,) yet, in a special sense, through the death of Christ and the gospel call, God has claimed us for His own and claims to be Himself the one aim of our every purpose and effort.
Lord: specially set apart in the New Testament for Christ’s relation to us. Cp. 1Co 12:5. Just so, through expresses His relation to the work of creation and redemption. So Rom 1:5; Col 1:16; Col 1:20.
All things: as above. Jesus of Nazareth, the Anointed King, the one Master whose commands we obey, is the one Agent through whose activity the universe was created; and through whose incarnation, teaching, death, and resurrection, in a special sense we believers are what we are.
Notice that even as compared with the Son, the Father is the One God; and that everywhere Paul uses the term God as the distinctive title of the Father. Cp. 1Co 3:23; 1Co 12:3; 1Co 15:28; Joh 20:17. But this does not contradict Joh 1:1, (Joh 1:18 probably,) Joh 20:28, where the Son is expressly called God; any more than the special title One Lord denies that the Father is also our Master. But it does imply that the title God is specially appropriate to the Father even as distinguished from the Son, and the title Lord to the Son even as distinguished from the Father. In the thought of His contemporary followers, Jesus was distinguished from the Father as He cannot be in our thought. For, the chief element of their spiritual life was loyalty and obedience and service to One from whose human lips commands had been given. To Him, therefore, the title Lord, by which He was accosted on earth, (Mat 7:21; Mat 8:2; Mat 8:6; Mat 8:8, etc.,) was specially appropriate. And, to the Father, as being First of the mysterious Three, the Eternal Source, essentially and historically, of the Eternal and in their days Incarnate Son, (Joh 5:26; Joh 6:57; Col 1:19,) and of the Spirit, (Joh 5:30; Joh 16:13,) thus furnishing an eternal pattern of devotion; to Him, even as compared with the Divine Son and Spirit, the supreme title One God is specially appropriate. For this reason, in presence of prevalent polytheism and of jealous Jewish monotheism, Paul never (see note, Rom 9:5) speaks of the Son as God and even John uses (cp. Joh 17:3) the word God as the distinctive name of the Father. Paul left others to make the correct inference embodied in the august title God the Son. Oversight of this has given rise to unitarian arguments based on the monotheistic language of Paul.
Notice that before Paul advises his readers to abstain in certain cases from meat offered to idols, in order to show that his advice is not prompted by latent suspicion of the reality of their power, he proclaims the great truth, destructive of all idolatry, that there is One God; and the great Christian truth that this one God operates and rules through the One Master, Jesus Christ.
8:4 {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.
The content of the way of knowledge 8:4-6
Paul resumed his discussion of knowledge after digressing briefly in 1Co 8:2-3 to comment on the superiority of love over knowledge.
In this verse Paul returned to the original subject of eating meals in idol temples and applied the priority of love over knowledge to it. Unquestionably idols are not spirit beings such as God. There is only one true God (Deu 6:4). Every Christian should know that, and the Corinthians did. "We know that" affirms what they all knew as true.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: The Apologists Bible Commentary
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)