Exegetical and Hermeneutical Commentary of 1 Corinthians 8:13
Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
13. I will eat no flesh while the world standeth, lest I make my brother to offend ] “This abridgment of their liberty is a duty more especially incumbent on all who are possessed of influence.” Robertson. And Estius remarks how St Paul in his ardour for the conversion of souls, was ready not only to abstain from meats offered to idols, but from meat altogether, rather than be a stumbling-block in another’s way. Cf. St Mat 18:6; St Mar 9:42; St Luk 17:1-2.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore – As the conclusion of the whole matter.
If meat … – Paul here proposes his own views and feelings, or tells them how he would act in order to show them how they should act in these circumstances.
Make my brother to offend – Lead him into sin; or shall be the cause of leading him into error and guilt. It does not mean, if the eating of meat should enrage or irritate another; but if it is the occasion of his being led into transgression. How this might be done is stated in 1Co 8:10.
I will eat no flesh … – My eating meat is a matter of comparative unimportance. I can dispense with it It is of much less importance to me than happiness, a good conscience, and salvation are to my brother. And the law of love therefore to him requires me to deny myself rather than to be the occasion of leading him into sin. This is a noble resolution; and marks a great, disinterested, and magnanimous spirit. It is a spirit that seeks the good of all; that can deny itself; that is supremely anxious for the glory of God and the salvation of man, and that can make personal comfort and gratification subservient to the good of others. It was the principle on which Paul always acted; and is the very spirit of the self-denying Son of God.
While the world standeth – Greek, For ever. The phrase I will never eat meat would express the idea. Lest I make, etc. Rather than lead him into sin, by my indulging in eating the meat offered in sacrifice to idols.
Remarks On 1 Corinthians 8
This chapter is very important, as it settles some principles in regard to the conduct of Christians; and shows how they should act in reference to things that are indifferent; or which in themselves can be considered as neither right nor wrong; and in reference to those things which may be considered in themselves as right and lawful, but whose indulgence might injure others. And from the chapter we learn:
1. That Christians, though they are truly converted, yet may have many erroneous views and feelings in reference to many things, 1Co 8:6. This was true of those converted from ancient paganism, and it is true of those who are now converted from paganism, and of all young converts. Former opinions, and prejudices, and even superstitions, abide long in the mind, and cast a long and withering influence ever the regions of Christian piety. The morning dawn is at first very obscure. The change from night to daybreak is at first scarcely perceptible. And so it may be in conversion. The views which a pagan entertained from his childhood could not at once be removed. The influence of corrupt opinions and feelings, which a sinner has long indulged, may travel over in his conversion, and may long endanger his piety and destroy his peace. Corrupt and infidel thoughts, associations of pollution, cannot be destroyed at once; and we are not to expect from a child in the Christian life, the full vigor, and the elevated principle, and the strength to resist temptation, which we expect of the man matured in the service of the Lord Jesus. This should lead us to charity in regard to the imperfections and failings of young converts; to a willingness to aid and counsel them; to carefulness not to lead them into sin; and it should lead us not to expect the same amount of piety, zeal, and purity in converts from degraded pagans, which we expect in Christian lands, and where converts have been trained up under all the advantages of Sunday Schools and Bible classes.
2. Our opinions should be formed, and our treatment of others regulated, not by abstract knowledge, but by love, 1Co 8:1. A man is usually much more likely to act right who is influenced by charity and love, than one who is guided by simple knowledge, or by self-confidence. One is humble, kind, tender toward the frailties of others, sensible himself of infirmity, and is disposed to do right; the other may be vain, harsh, censorious, unkind, and severe. Knowledge is useful; but for the practical purposes of life, in an erring and fallen world, love is more useful; and while the one often leads astray, the other seldom errs. Whatever knowledge we may have, we should make it a point from which we are never to depart, that our opinions of others, and our treatment of them, should be formed under the influence of love.
3. We should not be self-confident of our wisdom, 1Co 8:2. Religion produces humility. Mere knowledge may fill the heart with pride and vanity. True knowledge is not inconsistent with humility; but it must be joined with a heart that is right. The people that have been most eminent in knowledge have also been distinguished for humility; but the heart was right; and they saw the folly of depending on mere knowledge.
4. There is but one God, 1Co 8:4-6. This great truth lies at the foundation of all true religion; and yet is so simple that it may be known by all Christians, however humble, and is to be presumed to be known by all. But though simple, it is a great and glorious truth. To keep this before the minds of people was one great purpose of all Gods revelations; and to communicate it to people is now the grand object of all missionary enterprises. The world is full of idols and idolaters; but the knowledge of this simple truth would change the moral aspect of the entire globe. To spread this truth should be the great aim and purpose of all true Christians; and when this truth is spread, the idols of the pagan will fall to the dust.
5. Christians acknowledge one and only one Lord, 1Co 8:6. He rules over them. His laws bind them. He controls them. He has a right to them. He can dispose of them as he pleases. They are not their own; but are bound to live entirely to him, and for the promotion of his cause.
6. It becomes Christians to exercise continual care, lest their conduct, even in things which are in themselves lawful, should be the occasion of leading others into sin, 1Co 8:9. Christians very often pursue a course of conduct which may not be in itself unlawful, but which may lead others who have not their intelligence, or strength of principle, into error. One man may be safe where another man is in danger. One man may be able to resist temptations which would entirely overcome another. A course of life may, perhaps, be safe for a man of years and of mature judgment, which would he ruinous to a young man. And the grand principle here should be, not to do that, even though it may be lawful itself, which would he the occasion of leading others into sin.
7. We see here the importance and the power of example, 1Co 8:10-11. Nothing is of more value than a correct Christian example. And this applies particularly to those who are in the more elevated ranks of life, who occupy stations of importance, who are at the head of families, colleges, and schools. The ignorant will be likely to follow the example of the learned; the poor of the rich; those in humble life will imitate the manners of the great. Even in things, therefore, which may not he in themselves unlawful in these circumstances, they should set an example of self-denial, of plainness, of abstinence, for the sake of those beneath them. They should so live that it would be safe and right for all to imitate their example. Christ, though he was rich, yet so lived that all may safely imitate him; though he was honored of God, and exalted to the highest office as the Redeemer of the world, yet he lived so that all in every rank may follow him; though he had all power, and was worshipped by angels, yet so lived that he might teach the most humble and lowly how to live; and so lived that it is safe and proper for all to live as he did. So should every monarch, and prince, and rich man; every noble, and every learned man; every man of honor and office; every master of a family, and every man of age and wisdom, live that all others may learn of them how to live, and that they may safely walk in their footsteps.
8. We have here a noble instance of the principles on which Paul was willing to act, 1Co 8:13. He was willing to deny himself of any gratification, if his conduct was likely to be the occasion of leading others into sin. Even from that which was in itself lawful he would abstain forever, if by indulgence he would be the occasion of anothers falling into transgression. But how rare is this virtue! How seldom is it practiced! How few Christians and Christian ministers are there who deny themselves any gratification in things in themselves right, lest they should induce others to sin! And yet this is the grand principle of Christianity; and this should influence and guide all the professed friends and followers of Christ. This principle might be applied to many things in which many Christians now freely indulge; and if applied, would produce great and important changes in society:
(1) Entertainments and feasts which, perhaps, you may be able to afford (that is, afford in the supposition that what you have is yours, and not the Lords), may lead many of those who cannot afford it to imitate you, and to involve themselves in debt, in extravagance, in ruin.
(2) You might possibly be safe at a festival, at a public dinner, or in a large party; but your example would encourage others where they would not be safe; and yet, how could you reply should they say that you were there, and that they were encouraged by you?
(3) On the supposition that the use of wine and other fermented liquors may be in themselves lawful, and that you might be safe in using them, yet others may be led by your example to an improper use of them, or contract a taste for stimulating drinks that may end in their ruin. Would it be right for you to continue the use of wine in such circumstances? Would Paul have done it? Would he not have adopted the noble principle in this chapter, that he would not touch it while the world stands, if it led him to sin?
(4) You might be safe in a party of amusement, in the circle of the joyful, and in scenes of merriment and mirth. I say you might be, though the supposition is scarcely possible that Christian piety is ever safe in such scenes, and though it is certain that Paul or the Saviour would not have been found there. But how will it be for the young, and for those of less strength of Christian virtue? Will they be safe there? Will they be able to guard against these allurements as you could? Will they not be led into the love of gaiety, vanity, and folly? And what would Paul have done in such cases? What would Jesus Christ have done? What should Christians now do? This single principle, if fairly applied, would go far to change the aspect of the Christian world. If all Christians had Pauls delicate sensibilities, and Pauls strength of Christian virtue, and Pauls willingness to deny himself to benefit others, the aspect of the Christian world would soon change. How many practices now freely indulged in would be abandoned! And how soon would every Christian be seen to set such an example that all others could safely follow it!
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. Wherefore, c.] Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin.
The following words of Origen contain a very solemn lesson and warning: “If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways, and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us.” See Whitby on this place.
1. THE greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven.
2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and Ro 14:15; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavour to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it, and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition.
If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother perish; and might have that effect, had not God determined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it.
Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom he has purchased by his blood; and destroying them for whose salvation he has suffered. If this intent of Christ’s death be denied, how can we show in what Christ has demonstrated his great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to him as members of his mystical body, are we injurious to Christ? See Whitby on this place.
3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the Church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces.
4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties.
5. Though we are bound to take heed that we put not a stumbling block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blamable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man’s conscience, how sincere soever he may be.
6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If meat make my brother to offend; suppose therefore it were lawful for me to eat flesh offered to idols, yet if I cannot do it but I shall make my brother sin, I will forbear. Others understand it more generally, not of the meat before mentioned, but of all flesh: I will rather live upon bread and herbs; by which expression the apostle doth not suppose, that there can ever be such a case when there shall be any such need, but only declares how much a good Christian should do, to prevent his brothers sinning against God.
I will eat no flesh while the world standeth, lest I make my brother to offend: those expressions, Mar 5:29, of plucking out the right eye, and cutting off the right hand, are much of the same nature; both those phrases and this phrase signify only, that we ought to do any thing, and to deny ourselves in any thing, rather than ourselves to sin, or be wilful occasions to others of sin.
From this discourse of the apostle it is very plain, that it is the duty of Christians, in any matters where they are by the law of God at liberty whether they will do a thing or not, to take that part which they see will give least occasion of sin unto their brethren, and to avoid that part which, if they will take, they see they shall by taking it give occasion to others to sin, though they be themselves never so well satisfied as to the lawfulness of their action (provided the action be only lawful, not necessary, and what by the law of God they are bound to do, or to avoid). But here two grave questions arise:
1. Whether the command of superiors doth not here alter the case? Admit a thing be in itself by us judged lawful, what by Gods law we may do, or let alone; and our superiors command us to do, or to avoid that thing: we on the other side see, that if we do it, or avoid it, we shall very probably be occasion to make our brethren sin, who doubt of the lawfulness of the thing. The question is: What is to be done in this case? That the law of God commanding love to our brethren equally concerneth high and low, is out of doubt; so that no superior ought more to command any to do what it is evident he cannot do without making his brother to offend, than the inferior ought to do it: but the question is: What is the inferiors duty, if commanded?
2. A second question is: Suppose that, in such a case, I am commanded to do what I judge I may lawfully do, were it not for making my brother, by my example, to offend, and by the command of men I am obliged to do it, or to ruin myself and family; what is my duty in this case? In both these cases there seems to be a collision of precepts. In the first case the precept of loving our neighbours seems to dash against the many precepts for obeying superiors; in the other case, it seems to dash against the precept for providing for ourselves and families; so as the question is: Which precepts lay here the greatest obligation, where both cannot be obeyed? But we leave these questions to casuists. The determination of what is the will of God in either of them, will require a great many more words than what is fit to encumber annotations with, especially considering that neither of them properly falls into the explication of this text, where it is certain that the Corinthians were at a perfect liberty, and had no superiors that commanded them so to eat, (had the thing been in itself lawful), neither were they under any necessity, either to eat that meat, or to starve themselves or families; they had other flesh besides that to eat. In this case the duty of Christians is plainly determined by the apostle.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. meatOld Englishfor “food” in general.
make . . . to offendGreek,“is a stumbling-block to.”
no fleshIn order toensure my avoiding flesh offered to idols, I would abstain from allkinds of flesh, in order not to be a stumbling-block to mybrother.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore if meat make my brother to offend,…. This is the conclusion of the whole, which the apostle makes with respect to himself, and proposes for the imitation of others; that since an imprudent use of Christian liberty, in this article of eating things offered to idols, might be attended with such bad consequences, as to lay a stumblingblock in the way of weak Christians, and be a means of emboldening them to do things contrary to their consciences, and so break the peace of their minds, wound their spirits, grieve and afflict their souls, and not only so, but so to do would be to sin against Christ himself; rather than do any of these things, or be accessary to them, he determines, in the strength of divine grace, that
he will eat no flesh while the world standeth; or “for ever”: not only he resolves he will not eat flesh offered to idols, but no other flesh, if this was an offence to a weak brother; and he not only concludes to abstain a few days, or months, or years, but as long as he should live in the world: he chose rather to live on herbs, or any other food but this,
lest, says he,
I make my brother to offend: this is truly Christian charity, a proof of brotherly love, and it shows a concern for the peace and welfare of others, when a person foregoes his own right, and drops the use of his liberty, rather than grieve, wound, and offend a brother in Christ.
Fuente: John Gill’s Exposition of the Entire Bible
Meat (). Food it should be, not flesh ().
Maketh my brother to stumble ( ). Late verb (LXX and N.T.) to set a trap-stick (Mt 5:29) or stumbling-block like in verse 9 (cf. Rom 14:13; Rom 14:21). Small boys sometimes set snares for other boys, not merely for animals to see them caught.
I will eat no flesh for evermore ( ). The strong double negative with the second aorist subjunctive. Here Paul has
flesh () with direct reference to the flesh offered to idols. Old word, but in N.T. only here and Ro 14:21. This is Paul’s principle of love (verse 2) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul’s ideal of love.
Fuente: Robertson’s Word Pictures in the New Testament
Make to offend [] . See on Mt 5:29. Rev., maketh to stumble.
Meat – flesh [ – ] . The former food in general, the latter the special food which causes stumbling. Dr. South draws the distinction between a tender and a weak conscience. “Tenderness, applied to the conscience, properly imports quickness and exactness of sense, which is the perfection of this faculty…. Though the eye is naturally the most tender and delicate part of the body, yet is it not therefore called weak, so long as the sight is quick and strong…. A weak conscience is opposed to a strong; which very strength, we shew, consisted in the tenderness or quickness of its discerning or perceptive power” (Sermon 29, ” A True State and Account of the Plea of a Tender Conscience “).
Fuente: Vincent’s Word Studies in the New Testament
1) Wherefore, if meat make my brother to offend. (diopen ei broma skandalizei ton adelphon mou) Wherefore if food or meat (of any kind) should cause a brother of me to stumble, or be hurt
2) I will eat no flesh while the world standeth. (ou me phago krea eis ton aiona) I will not eat flesh forever. To forego doing anything that might hurt another spiritually is a worthy goal for every child of God 1Co 9:22; 1Co 9:27.
3) Lest I make my brother to offend. (hina me ton adelphon mou skandaliso) in er that I might not cause my brother to stumble or fall, spiritually,
Fuente: Garner-Howes Baptist Commentary
13. Wherefore if meat make my brother to offend With the view of reproving more severely their disdainful liberty, he declares, that we ought not merely to refrain from a single banquet rather than injure a brother, but ought to give up the eating of meats during our whole life. Nor does he merely prescribe what ought to be done, but declares that he would himself act in this way. The expression, it is true, is hyperbolical, as it is scarcely possible that one should refrain from eating flesh during his whole life, if he remain in common life; (475) but his meaning is, that he would rather make no use of his liberty in any instance, than be an occasion of offense to the weak. For participation is in no case lawful, unless it be regulated by the rule of love. Would that this were duly pondered by those who make everything subservient to their own advantage, so that they cannot endure to give up so much as a hair’s-breadth of their own right for the sake of their brethren; and that they would attend not merely to what Paul teaches, but also to what he marks out by his own example! How greatly superior he is to us! When he, then, makes no hesitation in subjecting himself thus far to his brethren, which of us would not submit to the same condition?
But, however difficult it is to act up to this doctrine, so far as the meaning is concerned, is easy, were it not that some have corrupted it by foolish glosses, and others by wicked calumnies. Both classes err as to the meaning of the word offend For they understand the word offend to mean, incurring the hatred or displeasure of men, or what is nearly the same thing, doing what displeases them, or is not altogether agreeable to them But it appears very manifestly from the context, that it means simply to hinder a brother by bad example (as an obstacle thrown in his way) from the right course, or to give him occasion of falling. Paul, therefore, is not here treating of the retaining of the favor of men, but of the assisting of the weak, so as to prevent their falling, and prudently directing them, that they may not turn aside from the right path. But (as I have said) the former class are foolish, while the latter are also wicked and impudent.
Those are foolish, who allow Christians scarcely any use of things indifferent, lest they should offend superstitious persons. “Paul,” say they, “prohibits here everything that may give occasion of offense Now to eat flesh on Friday will not fail to give offense, and hence we must abstain from it, not merely when there are some weak persons present, but in every case without exception, for it is possible that they may come to know of it.” Not to speak of their misinterpretation of the word rendered occasion of offense, they fall into a grievous blunder in not considering that Paul here inveighs against those who impudently abuse their knowledge in the presence of the weak, whom they take no pains to instruct.
Hence there will be no occasion for reproof, if instruction has been previously given. Farther, Paul does not command us to calculate, whether there may be an occasion of offense in what we do, except when the danger is present to our view.
I come now to the other class. These are pretended followers of Nicodemus, (476) who under this pretext conform themselves to the wicked by participating in their idolatry, and not contented with justifying what they do amiss, are desirous also to bind others to the same necessity. Nothing could be said with greater plainness to condemn their perverse dissimulation than what Paul here teaches — that all who by their example allure the weak to idolatry, commit a grievous outrage against God as well as men. Yet they eagerly shield themselves from this by endeavoring to show that superstitions ought to be cherished in the hearts of the ignorant, and that we ought to lead the way before them to idolatry, lest a free condemnation of idolatry should offend them. Hence I will not do them the honor of dwelling upon a refutation of their impudence. I simply admonish my readers to compare Paul’s times with ours, and judge from this whether it is allowable to be present at mass, and other abominations, giving so much occasion of offense to the weak
(475) “ S’il demelure en la conuersation et communication auec les autres ?” — “If he remains in converse and fellowship with others.”
(476) Our author speaks of the same class of persons when commenting on Joh 7:50. See Calvin’s Commentary on John, vol. 1, p. 317. — Ed.
Fuente: Calvin’s Complete Commentary
(13) Wherefore.He states his own solemn determination, arising from the considerations which have just been urged. If a matter of food cause a brother to fall in his Christian course, I will certainly never again eat any kind of flesh, lest I should be the cause of so making him to fall.
It is noticeable that St. Paul in discussing this question makes no reference whatever to the decision of the Council at Jerusalem (see Act. 15:29), that the Christians should abstain from meats offered to idols, and from things strangled, and from blood. Probably, the Apostle felt the importance of maintaining his own apostolic authority in a Church where it was questioned by some, and he felt that to base his instruction upon the decision of the Church at Jerusalem might have seemed to imply that he had obtained authority from them, and not directly from the Lord. It was also more in accordance with St. Pauls usual style of instruction to base the smallest details of conduct upon that highest of all principlesour union as Christians with Christ. An appeal to the letter sent from Jerusalem would have been no step in the ascending argument, which reaches its great climax in the 11th and 12th verses, and which, in 1Co. 8:13, the Apostle enunciates as the guide of his own life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Offend Note on Mat 18:7.
I will eat no flesh Mark how delicately the apostle passes now from the second person plural, ye, to the first person singular, I. He enjoins upon them a somewhat burdensome take heed; but when it comes to the intensity of perfect self-denial he takes it upon himself. It is a sublime, nay, a daring height of self-consecration, rising to the level of an a p ostle, and that apostle, Paul. And, as in other high things, there is some danger in it. Note Rom 14:16; Rom 14:21. We may by obeying another man’s false conscience confirm his self-conceit, encourage his tyranny, or establish a false morality, and make it a part of the present Christianity. Against this last danger Paul specially here provides. While he complies with the weak brother’s error he openly proclaims that it is an error, and that he complies, not for truth, but from tenderness. He yields to the unsound conscience; but nothing would induce him to admit that the conscience was sound. While temporizing with the weakness, he takes all care for the abolishment of the error.
At this point St. Paul suspends, not terminates, his discussion of the idol sacrifices, and resumes it at 1Co 10:14 to 1Co 11:1. He suspends it in order, through an extended and interesting digression, (1Co 9:1 to 1Co 10:18,) at once to illustrate this principle of resigning one’s rights for others’ good, and to defend himself from the charge of depreciating his own apostleship in making such surrender. Though a digression, and a long one, it is so full of the noblest sentiments and loftiest piety that none should wish it shorter.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherefore, if meat causes my brother to stumble, I will eat no flesh for evermore, in order that I do not cause my brother to stumble.’
Paul’s conclusion is therefore that he himself would do nothing that might make another stumble. If his eating of meat would cause another to stumble he will never eat of it for evermore. He would do anything rather than make another stumble, for whatever reason. Thus should we also have concern for the weaknesses of the weak, pandering to them so that they may eventually become strong.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 8:13. While the world standeth ; that is, “as long as I live
Inferences.From this short, but excellent chapter, we may learn to estimate the true value of knowledge, and to see how worthless and dangerous it is, when, instead of discovering to us our own ignorance and weakness, it serves only to puff up the mind. We should rather labour and pray for that love and charity which edifieth ourselves and others; (1Co 8:1.) taking heed that we do not demonstrate our ignorance by a high conceit of our attainments in knowledge; for nothing can more evidently shew how small those attainments are, than not to know their limits, when those limits so soon meet us on what side soever we attempt to make an excursion. Give us, O Lord, that love to thee, which is the best proof of our knowledge, and the surest way to its highest improvements!
While we remember, and steadfastly adhere to the grand principle of the unity of God, we must not fail with one God and Father of all, to adore the one Lord Jesus Christ, by whom, we exist: setting him, in our estimation, far above all the powers, dignities, and glories of created nature, 1Co 8:5-6. Belonging to so divine a Master, we shall certainly have emulation enough to learn and to practise the most generous principles of his benevolent religion. We shall not found our confidence on admitting and contending for, or despising and deriding this or that particular observance, by which, as it may happen to be circumstanced, God is neither honoured nor dishonoured, pleased nor displeased; but we shall ever maintain the tenderest concern for the edification and comfort of our brethren, and guard against whatever might either grieve or ensnare them.
When we remember that Christ died for the weakest, as well as the strongest, (1Co 8:11.) their relation to him, and his tender and compassionate regard for them, will melt down our hearts, when seized with that cold insensibility, which, alas! is too ready to prevail among Christians. It is Christ that we wound, in wounding our brethren: and in smiting them, we smite Him; 1Co 8:12.
Stay then, O man, that rash hand, which is so ready in mere wantonness to do mischief; and be willing to deny thyself in thy desire for ever so long a time, rather than by thy indulgence to dishonour God, and injure others. This is the excellent lesson which the candid, the benevolent St. Paul often inculcates, (see 1Co 8:13.) and of which he himself was a shining example: but O how low are multitudes of Christians, multitudes of ministers fallen, when they cannot deny themselves in what is unnecessary, and even unlawful, where either interest or pleasure solicits the gratification!
REFLECTIONS.1st, The Apostle proceeds to consider the case of eating the flesh of animals which had been offered in sacrifice to idols. Sometimes the idolaters feasted their friends thereon in the idol temples, sometimes in their own houses; and what they did not make use of, was sold in the shambles.
1. He warns them against leaning upon their own understanding, and proudly abusing their Christian liberty. Now as touching things offered unto idols, we know that we all, in general, have knowledge, and are persuaded of the vanity of idols, as well as you. Nevertheless, knowledge, without grace, puffeth up, but charity edifieth, and will engage us not merely to consider what is lawful, but what is expedient, making us condescending to those whose attainments are less, and who do not see things as clearly as we may. And if any man think that he knoweth any thing, self-opinionated, and above attending to the sentiments or weakness of his brethren, he knoweth nothing yet as he ought to know. But if any man love God, and from that blessed principle is engaged to make a practical improvement of his knowledge for God’s glory, and his neighbour’s edification, the same is known of him, and will receive his approbation. Note; (1.) That is the truly valuable knowledge, which enables us to be most useful. (2.) Self-conceit is a sure proof of ignorance. (3.) There may be much knowledge in the head, where there is little Christian love in the heart.
2. He admits, that an idol is nothing, a mere imaginary being; and that, abstractedly considered, the eating of meat offered in sacrifice to idols is no evil, since there is no other God but one, whose creatures are all good in themselves. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) multitudes of celestial and terrestrial deities being worshipped by the deluded heathen: but to us there is but one God, in opposition to the pagan polytheism, one in essence, who is represented in the Gospel revelation as the Father, of whom are all things, the Creator, Governor, and Preserver of all, and we in him, living, moving, and having our being in him; and one Lord Jesus Christ, not another God, like the heathen deities, of an inferior nature, but a partaker of the same undivided Godhead and glory, by whom are all things, and we by him; one in operation with the Father, as Creator of all; and as Mediator in his personal character appointed to govern the peculiar kingdom delegated to him, to be our advocate for all blessings, and the dispenser of them to his believing people.
2nd, Admitting the vanity of idols, the Apostle shews, that for the sake of a weak brother they ought, notwithstanding, to abridge themselves of that liberty which they might otherwise take, and not offend him by eating what was offered in sacrifice to these abominable deities. For,
1. Some of the new converts not having entirely lost their veneration for those idols which they used to worship, nor as yet wholly persuaded of their vanity, still when they eat their sacrifices, pay them some sort of honour and regard; and their conscience being thus weak, through their remaining ignorance, is defiled with the guilt of idolatry.
2. We should be cautious, therefore, for others sake, though we ourselves have knowledge, lest we should become a stumbling-block to them that are weak, considering that meat of one kind or another, used or abstained from, is no recommendation to God’s favour: for neither if we eat the food, without any respect to the idol, are we the better; neither if we eat not, prudently abstaining for others sake, are we the worse. But though the eating of the idol sacrifices be never so innocent in itself, yet it may prove a great hurt to the consciences of the weak, who, seeing you eating in an idol temple, may be emboldened by your example, though not satisfied of the lawfulness of the action, to do the like; and thus what you, who know the vanity of idols, might otherwise do innocently, may be the means of leading a weaker brother to wound his conscience with guilt, for whom Christ died, and who, having made profession of his faith, is, in the judgment of charity, to be reckoned among his believing people. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ, whose compassions toward the lambs of his flock are great; and he will resent every slight put upon them, and every offence given to them. Wherefore if meat offered to idols make my brother to offend, I will eat no flesh while the world standeth, however innocent the thing may be in itself, lest I make my brother to offend. Note; It is not enough that we avoid what is sinful ourselves; Christian love will teach us even to abridge ourselves of our liberty in lawful things for others good.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 8:13 . Comp Rom 14:21 . The classic , for that very reason (because the offence in question is such a heinous one), meets us with certainty in the N. T only here and 1Co 10:14 .
] any kind of food , indefinitely. Instead now of saying in the apodosis: “then I will never more eat of it,” etc., he names the special kind of food ( ) presenting itself in application to the subject discussed, by abstaining from which, at any rate, the use of sacrificial flesh and the thereby given would be excluded.
] “Accommodat suae personae , ut facilius persuadeat,” Piscator. The expression is not by way of exhortation, but of assurance, “then I will certainly not eat ,” etc. , Chrysostom.
. ] to all eternity, nevermore ; hyperbolical mode of expressing the most thorough readiness. Comp as regards the idea, Rom 14:21 .
. . [1370] ] For this is what I should bring about, if he holds the flesh which I eat to be sacrificial flesh (1Co 8:9 ). Observe the emphatic repetition of the words, and the different order in which . and . . . are placed.
That the maxim here enunciated cannot be an universal rule in adiaphoris , has been pointed out already by Erasmus. Comp Gal 2:5 with 1Co 9:19 ff. and Act 16:3 . It does not hold, when the truth of the gospel comes to be at stake. Comp Gal 2:14 .
[1370] . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
Who that beholdeth Christ offering his precious soul an offering for sin, and by faith considers the vast and infinite importance of that offering, as it concerns his own soul, would ever after sit down in the idol’s temple. And yet my brother, wherein doth the sin differ, when indifferency and coldness to Christ’s Person and interest in the Church distinguisheth the conduct of any of his professing followers? Surely the offence of the cross is not ceased. And a man must be singular indeed, in the present day of the Church, if like Paul, he glories in that cross, and offences do not come. Blessedly the Apostle hath marked it in this chapter. But if any man love God, the same is known of him. It is blessed to be known, blessed to be noticed, blessed to be reproached for his Name’s sake. Hear the word of the Lord, ye that tremble at his word. Your brethren that hated you, that cast you out for my Name’s sake, said, let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.
Reader! let us seek grace to be faithful to God and to souls. And while the Lost) is making manifest his faithfulness in covenant-love, in the person, royalties, perfections, and finished salvation of his dear Son; see that we offend not one of his little ones which trust in him, nor for a moment wound those for whom Christ died.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 13. While the world standeth ] We must stand unchangeably resolved, neither to give offence carelessly, nor to take offence causelessly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] Fervid expression of his own resolution consequent on these considerations, by way of an example to them .
, food , i.e. any article of food, as 1Co 8:8 ; purposely indefinite here; ‘if such a matter as food.,’ but presently particularized.
, strong future, I surely will not eat ; ‘there is no chance that I eat.’
] ‘Quo certius vitarem carnem idolo immolatam, toto genere carnium abstinerem.’ Bengel.
] be the means of offending ; “commutatur persona: modo dixit si cibus offendit .” Bengel. “Non autem hoc dicit quod hoc aliquo casu opus sit, sed ut ostendat multo graviora quam de quibus hic agitur sustinenda pro proximorum salute.” Grot.
Fuente: Henry Alford’s Greek Testament
1Co 8:13 sums up the debate in the language of personal conviction: “Wherefore verily” for this last reason above all “if (a matter of) food ( , indef.) is stumbling my brother, I will eat no flesh-meats for evermore, that I may not stumble my brother”. (pl [1269] of ) signifies the kinds of in question, including probably beside the idolothyta other animal foods which might scandalise men of narrow views, such as the vegetarians of Rom 14:13-21 (see notes ad loc [1270] ). Four times in 1Co 8:11-13 P. repeats the word , seeking to elicit the love which was needed to control Cor [1271] knowledge ( cf. 1Co 8:2 f.). For “ , to put a (cl [1272] , trap-stick = , 9) in another’s way,” cf. Rom 14:21 and parls. The strong negation (“no fear lest”: see Wr [1273] , p. 634 ff.) is further heightened by , “to eternity”. The rendering “while the world standeth” is based on the use of ( perpetuity ) in such passages as 1Co 1:20 , where the context narrows its meaning; in this phrase the noun has its full sense, but used rhetorically.
[1269] plural.
[1270] ad locum , on this passage.
[1271] Corinth, Corinthian or Corinthians.
[1272] classical.
[1273] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
Fuente: The Expositors Greek Testament by Robertson
Wherefore. Greek. dioper. Here, 1Co 10:14, and 1Co 14:13.
offend = stumble. Greek. skandalizo, to cast a snare before one. Occurs twenty-six times in the Gospels; here, Rom 14:21. 2Co 11:29.
eat no flesh = by no means (Greek. ou me. App-105) eat flesh (Greek. kreas. Only here and Rom 14:21).
while the world standeth = unto the age. App-151.
lest I = in order that (Greek. hina) I may not (Greek. me. App-105).
Fuente: Companion Bible Notes, Appendices and Graphics
13.] Fervid expression of his own resolution consequent on these considerations, by way of an example to them.
, food, i.e. any article of food, as 1Co 8:8; purposely indefinite here; if such a matter as food., but presently particularized.
, strong future, I surely will not eat; there is no chance that I eat.
] Quo certius vitarem carnem idolo immolatam, toto genere carnium abstinerem. Bengel.
] be the means of offending; commutatur persona: modo dixit si cibus offendit. Bengel. Non autem hoc dicit quod hoc aliquo casu opus sit, sed ut ostendat multo graviora quam de quibus hic agitur sustinenda pro proximorum salute. Grot.
Fuente: The Greek Testament
1Co 8:13. , flesh) In order to avoid with the greater certainty flesh sacrificed to an idol, I would abstain from all kinds of flesh.-, I should make to offend) The person is changed: he just now said, if meat offend.
Fuente: Gnomon of the New Testament
1Co 8:13
1Co 8:13
Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore,-Pauls own welfare for the good of his brethren was such that he would forego many privileges and lay aside many liberties to save them from temptation to do wrong.
that I cause not my brother to stumble.–To cause a brother to sin is a fearful wrong to the brother and a sin against Christ. So in this our conscience is ruled by the conscience of the weak brother. In all the relations of life we should act on this principle and seek the good of others as we seek our own good. This is to love others as we do ourselves. This should be our aim in all that we do and say. Paul says: It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth. (Rom 14:21). Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. (Rom 15:1). This is the true spirit of Christ, ruling the life of a Christian.
When we sin against a weak brother, we sin against Christ who died for him. Christ denied himself all the honors and all the enjoyments of the Fathers throne and his glories in order to help and bless man. If we are Gods children, we are to drink into the same spirit, so as to make us forego pleasures, honors, privileges, and enjoyments in order to help and benefit the weak brethren. The weaker they are, the more they are entitled to consideration and help at our hands. Jesus Christ is our perfect example.
Fuente: Old and New Testaments Restoration Commentary
if meat: 1Co 6:12, 1Co 9:12, 1Co 9:19-23, 1Co 10:33, 1Co 11:1, 1Co 13:5, Rom 14:21, 2Co 11:29, 2Ti 3:8, 2Ti 3:9
Reciprocal: Lev 11:4 – unclean unto you Isa 57:14 – take Eze 44:31 – General Mat 5:30 – offend Mat 17:27 – lest Mar 8:34 – Whosoever Luk 17:1 – It is Joh 13:14 – ye also Rom 14:20 – For 1Co 8:11 – shall 1Co 9:22 – To the weak 1Co 9:27 – I keep 1Co 10:32 – none Phi 1:10 – without Phi 4:5 – your 1Th 5:22 – General Heb 10:24 – consider
Fuente: The Treasury of Scripture Knowledge
1Co 8:13. Make my brother to offend means to cause him to stumble or do wrong. I will eat no flesh; that is, in his presence (1Co 8:10). If a Christian believes it is right to eat this meat he may do so, but he must exercise that faith or privilege “to himself” (Rom 14:22).
Fuente: Combined Bible Commentary
1Co 8:13. Wherefore, if meat maketh my brother to stumble, I will eat no flesh for evermore, that I make not my brother to stumblea hyperbolical way of expressing the recoil of his soul from any act of selfish gratification by which the soul of a brother might be endangered.
The question of murderous Cain, and of his children in every age and countryAm I my brothers keeper?
is abhorrent to the whole spirit of Christianity, which is designed to kill that principle in the bosoms of men. Would that Christians would let that spirit reign in them, in their social intercourse!
Fuente: A Popular Commentary on the New Testament
A twofold sense and interpretation is given of these words. Some understand the apostle speaking thus: “If my eating meat offered to idols be a stumbling-block to any persons, and confirm them in their sinful practice, or be an occasion of sin unto them, I will certainly deny myself the use of that liberty which may prove of such dangerous consequence to my fellow-Christians.”
Others carry the thing higher, and understand it of all flesh in general, that rather than the apostle would offend his weak brother, he would not eat any flesh to his dying day; an hyperbolical expression, by which the apostle declares how far one Christian should condescend to another, to prevent each other’s sinning against God. As if the apostle had said, “Verily I do not make so light of another’s sin, nor set so light by the soul of my weak brother, nor by the blood of my blessed Saviour, as for flesh, that is, for an unnecessary thing, to make use of my liberty, when it may prove a temptation unto sin.”
From the whole of the apostle’s discourse in this chapter, we learn, That it is the duty of Christians, in matters wherein they are at liberty by the law of God, to do a thing, or not to do it, to take that part which they see will give least occasion of sin unto their brethren, and to avoid that part which, if taken, will certainly give occasion unto others to sin.
Although we be ourselves never so well satisfied as to the lawfulness of the action, yet we ought to deny ourselves in some things, rather than be an occasion unto others to fall into sin: he forfeits the name of a Christian, who will not abridge himself of his Christian liberty to preserve his brother from sin and temptation.
Fuente: Expository Notes with Practical Observations on the New Testament
Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble. [To the Corinthians Paul says “take heed” (1Co 8:9); but for himself he proposes a sublime consecration and perpetual self-sacrifice. The apostle would not make the weak brother a tyrant, as he is often disposed to become. He clearly defines him as being wrong, but pleads that his errors may be humored for mercy’s sake.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13. Therefore, if meat stumbleth my brother, I never eat any more meat, in order that I may not stumble my brother. This develops an entirely different phase of the matter. While there is no sin whatever in eating the meat offered to idols, yet if you think it sinful, you must abstain, because in that case your conscience will condemn you, and you will be guilty before God, as we must keep a conscience void of offense toward God and man. Again, if your conscience is clear, and others see you eating in the idol temple and think you are in a sense worshipping the idols by eating the meat offered to them, their faith will be weakened by your example, so they will probably lose their souls. In that case you must not eat it. Paul says positively that in sinning against the brethren and wounding their weak consciences, you sin against Christ. The great preacher who said, If Paul were now living on the earth, he would use tobacco, made a great mistake. Here he says he would positively give up the privilege of eating meat forever, if it caused anyone to stumble. Why would they stumble? Because they thought he did wrong. I dare not do anything condemned by the saints of God. Good Lord, help us to keep clear of the blood of souls. If your conscience condemns you for working on Saturday, go ahead and keep it holy to the Lord. But do not forget that you must keep Sunday also, responsive to the conscience of Christendom. When you, claiming to be a Christian, do that which the consciences of millions of Gods sincere people believe to be a violation of Gods commandment, look out! You will have a terrible ordeal in the Judgment Day. These deliverances are invaluable to the Christian world. We will find plenty to do with those things which are clear and indubitable. God help us to take the safe side in all doubtful cases, i. e., the self-denial side, as a rule regarding the doubt as imperative as a positive negation. This Scripture forever knocks out all church frolics, festivals and fandangoes of every kind, as thousands of Gods most humble, sincere and Christ-like people veritably believe them to be out of harmony with the Word and spirit of the Master.
Fuente: William Godbey’s Commentary on the New Testament
1Co 8:13. For which cause: because to wound the conscience of the weak is to sin against Christ.
Ensnares my brother: as in Rom 14:13.
Food: spoken in contempt, as in 1Co 8:8; Rom 14:15; Rom 14:20. If a piece of meat, eaten by me, entraps my brother.
Not eat meat; does not imply that this was needful to avoid ensnaring a brother, but only shows how far Paul is ready to go rather than do this.
For ever: strong hyperbole, as some say now While the world lasts.
That I may not etc.: emphatic repetition of Paul’s definite purpose. By turning suddenly away from his readers to himself, and by giving voice to his own deliberate resolve to make any sacrifice for any length of time rather than cause a brother’s fall, Paul puts to shame by his own example the possible objection that it is unfair to ask us to give up our liberty because of the ignorance of others. The example thus given will be expounded fully in 15, to which this verse is a stepping-stone.
Of 1Co 8:9-13 the animating principle, though not expressly mentioned, is love, which in 1Co 8:1-3 Paul proved to be better than knowledge. The connecting link is found in Rom 14:15. Of this love, the word brother, four times in 1Co 8:11-13, is an expression. After proving that love is better than knowledge, which he admits his readers have, Paul recognizes the worth of knowledge by looking in the light of it at the idol-sacrifices. But he remembers that such knowledge is not enjoyed by all; and that, therefore, to some the idol-food is defiling. On the other hand, no kind of food is in itself necessary for the highest degree of Christian life. He therefore warns his readers not so to use their liberty as to entrap those whom they acknowledge to be brethren; and shows how they may do this. He supports his warning by pointing to the terrible consequence of neglecting it and to Christ who died to save even the weak. In view of all this he expresses his own determination to submit to any sacrifice rather than entrap a brother.
1Co 8:13 has been appealed to, I believe justly, in support of the practice of abstaining as far as practicable from intoxicating beverages. To so great an extent men do what they see others do that we may be sure that some will drink these beverages because we do so. And we notice that a moderate use of them not unfrequently develops into intemperance with its various and terrible consequences. We shall therefore do well to consider whether any benefit we may derive from the habitual use of stimulants is of value equal to the risk of thereby occasioning, though unintentionally, injury to others. And we cannot forget that this injury may lead to eternal ruin, of our brethren, for whom Christ died. God will give to each one wisdom to decide in his own case what course will combine the greatest good to others and to himself with the least harm.
Fuente: Beet’s Commentary on Selected Books of the New Testament
8:13 {9} Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
(9) The conclusion, which Paul conceives in his own person, that he might not seem to exact that of others which he will not be first subject to himself. I had rather (he says) abstain forever from all types of flesh, then give occasion of sin to any of my brethren. And on a smaller scale, in any certain place or time, I would refuse to eat flesh offered to idols, for my brother’s sake.
Fuente: Geneva Bible Notes
Paul drew a conclusion about his own behavior from what he had said on this subject. He would make love for his brethren the governor over his knowledge of what was permissible.
The Greek word translated "causes to stumble [or fall]" is skandalidzo. A skandalon, the noun form of the word, described the trigger on a trap. Paul viewed eating in an idol temple as a kind of trigger that might set off a trap that could snare a fellow believer. It could retard his progress and cause him pain. Paul was willing to forgo all such eating if by doing so he could avoid creating problems for other Christians in their relationships with God (cf. Rom 14:13-23).
The issue in this chapter is not that of offending someone in the church. Paul dealt with that subject in 1Co 10:31 to 1Co 11:1 and Romans 14. It is, rather, doing something that someone else would do to his or her own hurt. Paul dealt with an attitude in the Corinthians. They were arguing for a behavior on the basis of knowledge. Paul said the proper basis was love.
"Love is the solution, not knowledge, in all social problems." [Note: Robertson, 4:137-38.]
Our culture, wherever we may live, promotes our personal rights very strongly. This emphasis has permeated the thinking of most Christians. We need to remember that there is something more important than our freedom to do as we please. That something is the spiritual development of other people. As those to whom other Christians look as examples, it is especially important for you and me to recall this principle as we live. Our willingness to accept this standard for ourselves will reveal our true love for God and people. Our failure to do so will reveal our lack of knowledge as well as our lack of love.
"As a final note to this chapter it should be understood that Paul did not say that a knowledgeable Christian must abandon his freedom to the ignorant prejudice of a ’spiritual’ bigot. The ’weak brother’ (1Co 8:11) was one who followed the example of another Christian, not one who carped and coerced that knowledgeable Christian into a particular behavioral pattern. Also it was unlikely that Paul saw this weak brother as permanently shackling the freedom of the knowledgeable Christian. The ’weak brother’ was no omnipresent phantom but an individual who was to be taught so that he too could enjoy his freedom (Gal 5:1)." [Note: Lowery, p. 522.]