Exegetical and Hermeneutical Commentary of 1 Corinthians 8:9
But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
9. this liberty of yours ] Rather, right. Under ordinary circumstances we have a right to act upon our rational convictions. But this right has its limits, see ch. 1Co 6:12, and note. We are bound to respect the scruples of the conscientious, though perhaps unenlightened man. In this particular case there are those who conscientiously regard an idol as having a real existence, and anything offered in sacrifice to it as its property, and therefore as unfit to be partaken of by Christians. The perceptions of such persons may be far from clear, but their motives are pure and worthy of respect We may be wiser than they, but we must be careful that we do not by our wisdom betray them into sin.
become a stumblingblock to them that are weak ] “What reality is there in your religion if you look at men struggling in darkness, and are content to congratulate yourselves that you are m the light? Slaves idolaters superstitious alas! is that all that we have to say?” Robertson.
Fuente: The Cambridge Bible for Schools and Colleges
But take heed – This is the reply of Paul to the argument of the Corinthians in 1Co 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 1Co 8:8 is in itself of no importance.
Lest by any means – me pos. 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 exousia here referred to was that of partaking of the meat that was offered in sacrifice to idols; 1Co 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; 1Co 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The word is here well translated liberty, though it also signifieth right, and seems in either sense rather to signify a supposed than a real liberty or right; for we shall see in the next verse, that the apostle is here speaking of their eating in the idols temple, which, 1Co 10:21, he determineth to be a having a communion with devils, and therefore could not be lawful; the apostle therefore seemeth here only to suppose (as they pretended) that in their eating simply in the idols temple they did not sin, because by eating men are not made the worse; yet, as we shall see afterwards, he declareth their action was not free from guilt, as it was a violation of that brotherly love which they were obliged to show to their neighbour.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. this liberty of yoursthewatchword for lax Corinthians. The very indifference of meats, whichI concede, is the reason why ye should “take heed” not totempt weak brethren to act against their conscience (whichconstitutes sin, Rom 14:22;Rom 14:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Take heed (). A warning to the enlightened.
Lest by any means ( ). Common construction after verbs of caution or fearing, with aorist subjunctive .
This liberty of yours ( ). , from , means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others.
A stumbling-block to the weak ( ). Late word from , to cut against, to stumble against. So an obstacle for the foot to strike. In Ro 14:13 Paul uses as parallel with . We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love.
Fuente: Robertson’s Word Pictures in the New Testament
Stumbling – block [] . See on Rom 14:13.
Fuente: Vincent’s Word Studies in the New Testament
1) But take heed. (de blepete) But take a cautious look, consider your liberty of conduct, others are watching you Eph 3:15-16; Rom 12:2.
2) Lest by any means this liberty of yours. (me pos he eksousia humon haute) Lest in some way this liberty you have or hold. – to eat or not to eat meat offered to idols, the eating of which might neither hurt nor help spiritually, personally. –
3) Become a stumblingblock. (proskomma genetai) Might become a stumblingblock, a coma, or obstruction.
4) To them that are weak. (tois asthenesin) to the ones weak, among you. It is an axiom, a rule of morality and ethics, that no person should say or do anything in exercising his liberties, that might be either a primary or secondary influence in causing a weaker brother to stumble, injure himself, or go wrong morally or ethically. Gal 5:13; 1Co 9:21-22.
DANGEROUS INFLUENCE
Among the high Alps at certain seasons the traveler is told to proceed very quietly, for on the steep slopes overhead the snow hangs so evenly balanced that the sound of a voice or the report of a gun may destroy the equilibrium, and bring down an immense avalanche that will overwhelm everything in ruin in its downward path. And so about our way there may be a soul in the very crisis of its mortal history, trembling between life and death, and a mere touch or shadow may determine its destiny. A young lady deeply impressed with the truth, and was ready, under a conviction of sin, to ask, What must I do to be saved? had all her solemn impressions dissipated by the unseemly laughter and jesting of a member of the church by her side as she passed out of the sanctuary. Her irreverent and worldly spirit cast a repellent shadow on that young lady not far from the kingdom of God.
– T. Stork
MY INFLUENCE
My life shall touch a dozen lives
Before this day is done,
Leave countless marks for good or
Re ere sets the evening sun,
This is the wish I always wish, the Prayer I always pray;
Lord, may my life help other lives It touches by the way.
– Selected
Fuente: Garner-Howes Baptist Commentary
9. Take heed that your liberty He leaves their liberty untouched, but moderates the use of it thus far — that it may not give occasion of stumbling to the weak. And he expressly desires that regard be had to the weak, that is, to those who are not, yet thoroughly confirmed in the doctrine of piety, for as they are wont to be regarded with contempt, it is the will and command of the Lord, that regard should be had to them. In the meantime, he hints that strong giants, who may be desirous tyrannically to subject our liberty to their humor, may safely be let alone, (470) because we need not fear giving offense to those who are not drawn into sin through infirmity, but eagerly catch at something to find fault with. What he means by an occasion, of stumbling we shall see herelong.
(470) “ Nous ne nous en devons point soucier, mais les laisser la;” — “We should not concern ourselves as to them, but leave them there.”
Fuente: Calvin’s Complete Commentary
(9) But take heed.On this very account, because the matter is one which is indifferent, because there is no right or wrong in it, you must look elsewhere for your guide as to how you ought to act. In things which are not indifferent, right or wrong is the sole test of action. In things indifferent you must look for some other guide, and you must regulate your conduct by the effect it may have on others. Your liberty, which arises from the bare fact of the indifferent nature of the thing, may become a stumbling-block to others, may be the cause of their taking a false step in the Christian course.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. But Nevertheless; there is still a drawback.
Take heed Paul’s reply to the Corinthian statement of the last verse.
Liberty , right, prerogative. Paul grants the existence of the intrinsic right to eat.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But take heed lest by any means this liberty of yours become a stumblingblock to the weak. For if a man sees you who have 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? For through your knowledge he who is weak perishes, the brother for whose sake Christ died. And thus, sinning against the brothers, and wounding their conscience when it is weak, you sin against Christ.’
We may ourselves be ‘at liberty’, be free from all superstition, free from all recognition of idols, but we should not thereby use our knowledge in such a way as to be a stumblingblock to the weak. We should ask ourselves, how will this affect others? In all things love must override everything else. For if we participate of idol meat in the Temple the weaker brother might see us, and knowing our spiritual position, and what he sees as our spiritual superiority, may himself feel that he can participate, his conscience satisfied because we have eaten, but it then result in his harm. For he may then consider himself as again involved in idols and be dragged down and defiled. He not having the strength to remain uninvolved.
So through our ‘knowledge’ the weaker brother, for whom Christ died, may perish (compare here Rom 14:15 which speaks of ‘destroying him for whom Christ died’). Thus we, by sinning against our brother and weakening his conscience, will actually be sinning against Christ.
‘May perish.’ The thought here is that this is ‘a brother for whom Christ died’. Note that it is not ‘a brother who is in Christ’. As with the community of Israel of old where there were included in ‘the people of God’ those outwardly dedicated to the covenant, whether inwardly so or not, so that the community was composed of both the true people of God and those who were only so outwardly, so in the New Testament too the church from one aspect was seen as including all those who outwardly believed and had been baptised, and included those whose true faith made them in Christ, and those who were bordering on being so, and could be seen outwardly as ‘brothers’, but could slip back and perish because they were not yet fully ‘saved’. They had responded to the Christian message, they were learning and entering into faith, but they had not yet received full faith. They had ‘believed in Christ’ rather than ‘into Christ’ (compare Joh 2:23-25 and often). Christ died for all, but not all finally came.
Others would, however, argue that the sin is against Christ (Act 9:5; Act 22:8; Act 26:15) precisely because the brother is in Christ. They see the idea as rather being that he will slip back and perish physically (compare 1Co 11:30) or possibly be spiritually shipwrecked and left adrift. He will be ‘destroyed’ (Rom 14:15).
Fuente: Commentary Series on the Bible by Peter Pett
A warning against the reckless use of Christian liberty:
v. 9. But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.
v. 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,
v. 11. and through thy knowledge shall the weak brother perish, for whom Christ died?
v. 12. But when ye sin so against the brethren and wound their weak conscience, ye sin against Christ.
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. The connection between this passage and the foregoing one is the following. Paul, writing about defilement of conscience in the case of weak brethren, v. 7, intercepts the objection on the part of the stronger Christians: “You say that the conscience of the weaker brother is defiled by eating of idol sacrifices. But how? We have been taught that God will not judge us on account of such trifling external matters. ” This Paul shows to be true, but he now adds a word of caution and rebukes the attitude of the stronger Christians with a very serious reference to the consequences of their uncharitable behavior: See to it, beware, lest this your right become an obstacle to the weak. It was true enough that they had the liberty of choice in the matter in itself; they were right in contending that there was nothing sinful in their partaking of meat offered to idols. But this right ceased to be a matter of Christian liberty, a thing indifferent, when indulging in it proved an obstacle to their weak brother over which he stumbled, when their eating gave occasion to their weak brother to sin.
Paul now explains in detail: For if anyone should see you, a person that has knowledge, that is proud of his right understanding of Christian liberty, reclining at a table in an idol’s temple, would not his conscience, while he is still weak, before he has overcome his peculiar prejudices, be edified to the point that he will eat of the idol sacrifices? To such extremes, then, the stronger brethren in the congregation at Corinth went that they freely accepted invitations to banquets in the temples of the heathen gods. In doing so, they probably had the idea that this was the most effective way of persuading the weak of their foolish position. But that was a questionable edification, and could result in only one thing, namely, in harm to the weak. Without having really understood and conceded the matter properly, the latter would also accept such invitations, with the result that their consciences would be defiled. The behavior of the strong was thus the very opposite of charitableness, it was selfish presumption. Instead of building up and strengthening the weak brother, therefore, there perishes the weak person on the ground of thy knowledge, the brother for whom Christ died. The appeal to Christ’s work is to the strongest motives which can compel a Christian: brotherly love and loyalty to Christ. The strong Christian should remember that his brother cannot be brought to better knowledge by such inconsiderate behavior; on the contrary, the very object of Christ’s death in the case of the weaker brother is frustrated by such thoughtless behavior. Christ died to bring redemption to all men; His salvation is actually ready before the whole world, and it is His intention that it be realized in the case of every person. But here the weak Christian is tempted by the strong to partake in a meal which he regards as sinful, and thus defiles his conscience, loses his faith, and is placed on the road to perdition, all on account of the heartless folly of the Christian that makes it a point to boast of his knowledge and to insist upon the exercise of his Christian liberty.
The apostle now describes the further result of such conduct: In so sinning against the brethren and in striking their weak conscience a blow, you are sinning against Christ. So it is not only the weak brother that sins in such a case by his yielding, but the stronger Christian that tempted him sins as well. And his is the greater damnation; for not only does he strike the conscience of the weaker a blow that dazes him in his spiritual life, shocks and deranges it, renders it useless, but he sins directly against Christ. See Mat 18:6; Mat 25:40-45. It is here that the act reaches its climax and exhibits the height of its guiltiness, since the purpose of the Savior’s death cannot be realized on its account. Every offense by which we sin against the brethren is offered to Christ, and to strike the weak conscience of a brother is all the more reprehensible since it is done with the pretext of working in his interest, although the offender meanwhile fatuously displays his own selfishness.
All the more strongly, by way of contrast, the self-denial of Paul stands out: Therefore verily, if food offends my brother, I will surely not eat meat forever, lest my brother be offended. Note that he says “my brother,” with special emphasis. For the sake of brotherly love and in the interest of weaker brethren, the apostle is ready to yield even more of his liberty; he will give up even other foods about which another may still be in doubt, not only the food offered to sacrifices. So the principle which must regulate the use of things indifferent at all times and under all circumstances is that of love.
Summary. In discussing the question of partaking of foods which have been sacrificed to idols, Paul shows that regard for the spiritual welfare of the weaker brother must be the motive which regulates the behavior of the stronger Christians in things indifferent.
Fuente: The Popular Commentary on the Bible by Kretzmann
9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
Ver. 9. True, it is indifferent, so it prove not a stumblingblock to the unresolved. For in such a case thou must suspend thy liberty, and forbear to exercise it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] q. d. “I acknowledge this indifference this licence to eat or not to eat; but it is on that very account, because it is a matter indifferent, that ye must take heed,” &c.
The particular in this case would be, the tempting them to act against their conscience : a practice above all others dangerous to a Christian, see below, 1Co 8:11 .
Fuente: Henry Alford’s Greek Testament
1Co 8:9 . “Beware, however, lest this right of yours” sc . to eat the idolothyta, for which many of the Cor [1261] are contending, and probably in the Church Letter (1Co 8:1 ). For in this use, cf. 1Co 9:4 ff., 1Co 9:12 , also in 1Co 6:12 , 1Co 10:23 . The Jerus. Council (Act 15:29 ), to whose decree P. was a party, had not denied in principle the lawfulness of using idolothyta; it forbade such use to the mixed Judo-Gentile Churches within a certain area, in deference to Jewish feeling. Paul comes in effect to the same conclusion, though he advises instead of commanding. The is an obstacle thrown in the way of “the weak,” over which they may stumble into a moral fall, not having the strength either to overcome their scruples or to disregard an example contrary to their conscience.
[1261] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
take heed = see, or look to it. App-133.
lest by any means. Greek. mepos.
liberty = authority, or right. App-172.
stumblingblock. Greek. proskomma. See Rom 9:32.
them that are = the.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] -q. d. I acknowledge this indifference-this licence to eat or not to eat; but it is on that very account, because it is a matter indifferent, that ye must take heed, &c.
The particular in this case would be, the tempting them to act against their conscience:-a practice above all others dangerous to a Christian, see below, 1Co 8:11.
Fuente: The Greek Testament
1Co 8:9. , lawful power [liberty]) a word frequently used for power and liberty in this discussion, 1Co 9:1; 1Co 9:4, etc.: comp. 1Co 6:12.-, of yours) which you so eagerly uphold, 1Co 8:11.
Fuente: Gnomon of the New Testament
1Co 8:9
1Co 8:9
But take heed lest by any means this liberty of yours become a stumblingblock to the weak,-While the eating and the not eating did not affect the one having knowledge, there was danger that, in exercising the liberty to eat, the example might lead a weak brother to eat the flesh as worship to an idol. So the liberty to eat would become the cause of his being led into idolatry and ruin. No Christian can put a stumbling block in his brothers way and be guiltless.
Fuente: Old and New Testaments Restoration Commentary
take: 1Co 8:10, 1Co 10:24, 1Co 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, 1Pe 2:16, 2Pe 2:19
liberty: or, power
a stumblingblock: 1Co 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: 1Co 8:12, 1Co 9:22, Isa 35:3, Rom 14:1, Rom 14:2, Rom 15:1, 2Co 11:21
Reciprocal: 2Ki 10:29 – made Israel Son 7:13 – I have Mat 17:27 – lest 1Co 8:7 – with 1Co 9:18 – that I 1Co 10:23 – things are lawful 2Co 6:3 – General Gal 2:13 – the other Phi 2:4 – General Rev 22:14 – may have
Fuente: The Treasury of Scripture Knowledge
1Co 8:9. The better informed brethren should not use their privilege in such a manner as to cause the weaker ones to go against their conscience.
Fuente: Combined Bible Commentary
1Co 8:9-13. But take heed lest this liberty of yours To eat indifferently of such meats; become a stumbling-block An occasion of doing what they judge unlawful; to them that are weak Uninformed in the truth, or unsettled as to their knowledge of it. For if any man see thee Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing; sit at meat in the idols temple To an entertainment there; shall not the conscience of him that is weak Scrupulous; be imboldened Encouraged by thy example; to eat those things which are offered to idols Though with a doubting, or perhaps condemning conscience. And through thy knowledge Thy abuse and unseasonable discovery of thy knowledge; shall the weak brother perish Be drawn into sin, which is the way to destruction; for whom Christ died And for whom thou wilt not lose a meals meat: so far art thou from laying down thy life for him! We see Christ died even for them that perish. Observe this, reader. But when ye sin so Act so uncharitably and contrary to your duty; against the brethren Who, as well as you, are the children and heirs of God, and joint-heirs with Christ; and wound their weak conscience Their ill-informed and scrupulous consciences, leading them into guilt, and hazarding their salvation; ye sin against Christ Whose members they are, and who had such regard for their souls, that he died in ignominy and torture to redeem them, and hath done all that example or precept could do, to make his followers enter into such humane and compassionate views. Wherefore For a conclusion, I lay down this general rule, that all things indifferent in their own nature are to be forborne, when the use of them would be a cause of scandal, or an occasion of falling to others, of turning them out of the right way, or hindering them therein; yea, though such things may have a great deal of apparent expediency in them. So that if meat Of what sort soever it be; make my brother to offend Lead him into sin, and cause him to contract guilt, and wound his conscience I will eat no flesh while the world standeth But live entirely on vegetables; lest I make my brother to offend That I may not scandalize and insnare him in evil, if there be no other way of avoiding it. Of such importance do I esteem the preservation of one endangered soul: and in this, and other things of a similar nature, I pray that God may incline you to use the like self-denial for your own sakes, and for the peace and honour of the Christian Church. But who will follow this example? What preacher or private Christian will abstain from any thing and every thing, lawful in itself, when it offends a weak brother?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
But take heed lest by any means this liberty of yours become a stumblingblock to the weak.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1Co 8:9-10. Solemn warning lest, from something in itself unimportant, serious injury arise.
Right or authority: see Expositor, 1st series, vol. p. 26.
This right of yours: liberty to eat anything, involved in the great truth of 1Co 8:8.
Stumbling-block: see Rom 14:13. The man whose conscience is weak (1Co 8:7) is himself weak. Cp. Rom 14:2; Rom 15:1. In 1Co 8:10 we have reason for the warning of 1Co 8:9.
Who hast knowledge: and whose known intelligence would increase his influence over a weak brother.
Idol-precinct: same word in 1Ma 1:47; 1Ma 10:83 : the sacred enclosure round the temple. Here public banquets were held. Consequently, without entering the precinct, a weak brother might see him sitting at a feast.
Edified: or built up: terrible irony. If you do this you will develop your brother’s faculty of pronouncing sentence on his own actions, and to such a degree that he will eat that which in his heart he believes to be wrong. Thus ruinous development will be a result of his weakness, which is unable to make a firm judgment. The extreme case, in the idol-precinct, betrays the tendency of all such conduct. And, possibly, even this extreme case was found among the worldly Christians at Corinth.
This verse warns us not to force upon others our own standard of right and wrong. That which is right to us may be wrong, and there fore very hurtful, to others less instructed.
Fuente: Beet’s Commentary on Selected Books of the New Testament
The knowledge that some food is all right in itself is not the only factor that should determine whether we eat it or not. Love for a brother that our participation bothers is also important. The weak brother is weak because his emotions have not caught up to his intellect. In this context, a stumbling block is any barrier to another individual’s personal relationship with God. The Corinthian Christians who had returned to the pagan temples for their feasts were disregarding how their participation was affecting their brethren who still viewed participation as worship, or at least approval, of the idol.