1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

3 But if any man love God, the same is known of him.

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.

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.

8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

11 And through thy knowledge shall the weak brother perish, for whom Christ died?

12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
Now concerning the next question you proposed. All of us have knowledge - A gentle reproof of their self - conceit. Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.
John Calvin Bible Commentary
He now passes on to another question, which he had merely touched upon in the sixth chapter, without fully discussing. For when he had spoken of the avarice of the Corinthians, and had drawn that discussion to a close with this statement — Neither covetous, nor extortioners, nor fornicators, etc., shall inherit the kingdom of God, he passed on to speak of the liberty of Christians —All things are lawful for me. He had taken occasion from this to speak offornication, and from that, ofmarriageNow, therefore, he at length follows out what he had touched upon as to things intermediate — how we ought to restrain our liberty in intermediate things. By intermediate things, I mean those that are neither good nor bad in themselves, but indifferent, which God has put in our power, but in the use of which we ought to observe moderation, that there may be a difference between liberty and licentiousness. In the outset, he selects one instance, distinguished above all the others, as to which the Corinthians grievously offended — their having been present on occasion of the sacred banquets, which were held by idolaters in honor of their gods, and eating indiscriminately of the meats that were offered to them. As this gave much occasion of offense, the Apostle teaches them that they rashly perverted the liberty granted them by the Lord.Concerning things offered unto idols.He begins with a concession, in which he voluntarily grants and allows to them everything that they were prepared to demand or object. “I see what your pretext is: you make Christian liberty your pretext. You hold out thatyou have knowledge, and that there is not one of you that is so ignorant as not to know thatthere is but one God.I grant all this to be true, but of what avail is that knowledge which is ruinous to the brethren?” Thus, then, he grants them what they demand, but it is in such a way as to show that their excuses are empty and of no avail.Knowledge puffeth upHe shows, from the effects, how frivolous a thing it is to boast ofknowledge, whenlove is wanting. “Of what avail isknowledge, that is of such a kind aspuffs us up and elates us, while it is the part oflovetoedify?” This passage, which otherwise is somewhat obscure, in consequence of its brevity, may easily be understood in this way — “Whatever is devoid oflove is of no account in the sight of God; nay more, it is displeasing to him, and much more so what is openly at variance withloveNow that,knowledgeof which you boast, O ye Corinthians, is altogether opposed tolove, for itpuffs upmen with pride, and leads to contempt of the brethren, whilelove is concerned for the welfare of brethren, and exhorts us toedifythem. Accursed, then, be thatknowledgewhich makes men proud, and is not regulated by a desire ofedifying.”Paul, however, did not mean, that this is to be reckoned as a fault attributable to learning— that those who are learned are often self-complacent, and have admiration of themselves, accompanied with contempt of others. Nor did he understand this to be the natural tendency of learning — to produce arrogance, but simply meant to show what effectknowledgehas in an individual, that has not the fear of God, and love of the brethren; for the wicked abuse all the gifts of God, so as to exalt themselves. Thus riches, honors, dignities, nobility, beauty, and other things of that nature,puff up; because men, elated through a mistaken confidence in these things, very frequently become insolent.Nor is it always so; for we see that many who are rich and beautiful, and abounding in honors, and distinguished for dignity and nobility, are, nevertheless, of a modest disposition, and not at all tainted with pride. And even when it does happen to be so, it is, nevertheless, not proper that we should put the blame upon what we know to be gifts of God; for in thefirst place that were unfair and unreasonable; and farther, by putting the blame upon things that are not blameworthy, we would exempt the persons themselves from blame, who alone are in fault. My meaning is this — “If richesnaturally tend to make men proud, then a rich man, if proud, is free from blame, for the evil arises from riches.”We must, therefore, lay it down as a settled principle, that knowledge is good in itself; but as piety is its only foundation, it becomes empty and useless in wicked men: as love is its true seasoning, wherethat is wanting it is tasteless. And truly, where there is not that thorough knowledge of God which humbles us, and teaches us to do good to the brethren, it is not so muchknowledge, as an empty notion of it, even in those that are reckoned the most learned. At the same time, knowledge is not by any means to be blamed for this, any more than a sword, if it falls into the hands of a madman. Let this be considered as saidwith a view to certain fanatics, who furiously declaim against all the liberal arts and sciences, as if their only use were topuff menup, and were not of the greatest advantage as helps in common life.Now those very persons, who defame them in this style, are ready to burst with pride, to such an extent as to verify the old proverb — “Nothing is so arrogant as ignorance.”
McArther Bible Commentary
Paul addresses liberty in the church (see notes on Rom. 14).
Bible Cross References
Acts 15:20 Romans 14:19 Romans 15:14 1 Corinthians 4:6 1 Corinthians 8:4 1 Corinthians 8:7 1 Corinthians 8:10 1 Corinthians 10:15

Verse 2

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
If any man think he knoweth any thing - Aright, unless so far he is taught by God. He knoweth nothing yet as he ought to know - Seeing there is no true knowledge without divine love.
John Calvin Bible Commentary
And if any man thinkethThat manthinketh that he knoweth something, who is delighted with the opinion that he entertains of his own knowledge, and despises others, as if he were far above them. For Paul does not here condemn knowledge, but that ambition and haughtiness which ungodly men contract in consequence of it. Otherwise he does not exhort us to be sceptical, so as to be always hesitating and hanging in doubt, and he does not approve of a false and counterfeit modesty, as if it were a good thing to think that we are ignorant of what we do know. That man, therefore, whothinketh that he knoweth something, or, in other words, who is insolent from an empty notion of his own knowledge, so that he prefers himself before others, and is self-conceited,he knoweth nothing yet as he ought to knowFor the beginning of all true knowledge is acquaintance with God, which produces in us humility and submission; nay more, it prostrates us entirely instead of elating us. But where pride is,there is ignorance of God— a beautiful passage! Would to God that all knew it aright, so as properly to understand the rule of right knowledge!
McArther Bible Commentary
Love is the proof of knowing God. Cf. 1Jn. 4:19-5:1.
Bible Cross References
1 Corinthians 3:18 1 Corinthians 13:8 1 Corinthians 13:9 1 Timothy 6:4

Verse 3

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
He is known - That is, approved, by him. (Psalms 1:6) .
John Calvin Bible Commentary
If any man be in Christ he is a new creature. (2 Corinthians 5:17.)By this he intimates, that without the Spirit of regeneration, all things else, whatever they may have of show, are of no value. To be known by Godmeans to be held in any estimation, or to be reckoned among his sons. Thus he erases all proud persons from thebook of life, (Philippians 4:3,) and from the roll of the pious.
Bible Cross References
1 Kings 3:3 Psalm 1:6 Jeremiah 1:5 Amos 3:2 Romans 8:29 Romans 11:2 1 Corinthians 13:12 Galatians 4:9 2 Timothy 2:19 James 1:12 1 John 4:7

Verse 4

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
We know that an idol is nothing - A mere nominal god, having no divinity, virtue, or power.
John Calvin Bible Commentary
Concerning, therefore, the eating of those thingsHe 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 — thatan idolis an empty figment of the human brain, and must therefore be reckoned asnothing; 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 toloveAs 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, (Habakkuk 2:18,) because they deal falsely in pretending to give a figure or image of God, and deceive men under a false title. Henceοὐδεν (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.
McArther Bible Commentary
Paul states his agreement with the well-taught believers who knew idols were nothing, so food offered to idols was not defiled.
Bible Cross References
Deuteronomy 4:35 Deuteronomy 4:39 Deuteronomy 6:4 Psalm 86:10 Isaiah 41:24 Acts 14:15 Acts 15:20 Acts 19:26 1 Corinthians 8:1 1 Corinthians 8:6 1 Corinthians 8:7 1 Corinthians 8:10 1 Corinthians 8:11 1 Corinthians 10:19 Galatians 4:8 1 Timothy 2:5

Verse 5

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
For though there be that are called gods - By the heathens both celestial, (as they style them,) terrestrial, and infernal deities.
John Calvin Bible Commentary
For though there be that are called“They have,” says he, “the name, but the reality is wanting.” He uses the wordcalled here, to mean —renowned in the estimation of menHe has also made use of a general division, when he says inheaven or on earthThe gods that are made mention of as beingin heaven, are the heavenly hosts, as the Scripture terms the sun, moon, and the other stars. How very far they are, however, from being entitled to divine honors, Moses shows from this, that they were created for our use. The sun is our servant; the moon is our handmaid. How absurd, therefore, it is to render to them divine honors! By the gods that are onearth, are properly meant, in my opinion, men and women for whom religious worship has been appointed.For, as Pliny observes, those who had deserved well of mankind had their memory consecrated by religion, so as to be worshipped as deities — Jupiter, Mars, Saturn, Mercury, and Apollo, who were mortal men, but were, after death, exalted to the rank of deities; and, more recently, Hercules, Romulus, and at length the Caesars — as if it were in the power of mankind to make deities at their pleasure, while they cannot give to themselves either life or immortality.There are also other gods that are terrestrial, taken either from cattle or from brute creatures, as, for example, among the Egyptians, the ox, the serpent, the cat, the onion, the garlic; and, among the Romans, the boundary-stone,and the stone Vesta. They are gods, then, only in name; but Paul says that he does not stop to notice deifications of this sort.
McArther Bible Commentary
so-called gods. Some were outright fakes and some were manifestations of demons, but none were truly gods (Psa 115:4-7; Act 19:26).
Bible Cross References
Matthew 27:17 2 Thessalonians 2:4

Verse 6

Matthew Henry's Concise Bible Commentary
The danger of having a high conceit of knowledge.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
John Wesley's Bible Commentary
Yet to us - Christians. There is but one God - This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed. From whom are all things - By creation, providence, and grace. And we for him - The end of all we are, have, and do. And one Lord - Equally the object of divine worship. By whom are all things - Created, sustained, and governed. And we by him - Have access to the Father, and all spiritual blessings.
John Calvin Bible Commentary
But to us there is but one God, the FatherThough Paul says these things by anticipation, he repeats the excuse made by the Corinthians, in such a way as at the same time to convey instruction. For, from what is more especially peculiar to God, he proves that there is but one God: “Whatever has its origin from what is foreign to itself, is not eternal, and, consequently, is not God. All things have their origin from one Being: he alone, therefore, is God.” Again — “He is assuredly God who gives existence to all, and from whom all things flow, as from the supreme source; but there is onlyOne, from whom all things flow, and hencethere is but one God.” When he adds — andwe in him, (εἰς αὐτόν,) he means, that we subsist in God, as it was by him that we were once created. For this clause might, indeed, seem to have another signification — that as we have our beginning from him, so we ought to devote our life to him as its end; and it is used in this sense inRomans 11:39. Here, however, it is taken forἐν αὐτῷ, which is commonly made use of by the Apostles. His meaning, therefore, is, that as we were once created by God, so it is by his power that we are preserved in our present condition. That this is its meaning, is evident from what he affirms respecting Christ immediately afterwards — that we areby himFor he designed to ascribe the same operation to the Father and to the Son, adding, however, the distinction which was suitable to the Persons. He says, then, that we subsistinthe Father, and that it isby the Son, because the Father is indeed the foundation of all existence; but, as it is by the Son that we are united to him, so he communicates to us through him the reality of existence.One LordThese things are affirmed respecting Christ relatively, that is, in relationship to the Father. For all things that are God’s are assuredly applicable to Christ, when no mention is made of persons; but as the person of the Father is here brought into comparison with the person of the Son, it is with good reason that the Apostle distinguishes what is peculiar to them.Now the Son of God, after having been manifested in the flesh, received from the Father dominion and power over all things, that he might reign alone in heaven and on earth, and that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one. But in respect of dominion being ascribed to him alone, this is not to be taken as meaning that worldly distinctionsare abolished. For Paul speaks here of spiritual dominion, while the governments of the world are political; as when he said a little before —there are many that are called lords— (1 Corinthians 8:5) — he meant that, not of kings, or of others who excel in rank and dignity, but of idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges but one Lord, this is no hindrance in the way of civil governments having many lords, to whom honor and respect are due in thatone Lord
McArther Bible Commentary
one God, the Father … one Lord Jesus Christ. A powerful and clear affirmation of the essential equality of God the Father and God the Son (cf. Eph 4:4-6).
Bible Cross References
Deuteronomy 4:35 Deuteronomy 4:39 Deuteronomy 6:4 Isaiah 46:9 Jeremiah 10:6 Jeremiah 10:7 Malachi 2:10 John 1:3 John 1:10 John 13:13 Romans 11:36 1 Corinthians 1:2 1 Corinthians 8:4 Ephesians 4:5 Ephesians 4:6 Colossians 1:16 1 Timothy 2:5 Hebrews 1:2

Verse 7

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
Some eat, with consciousness of the idol - That is, fancying it is something, and that it makes the meat unlawful to be eaten. And their conscience, being weak - Not rightly informed. Is defiled - contracts guilt by doing it.
John Calvin Bible Commentary
But there is not in all that knowledge.He refutes, in a single word, all that he had previously brought forward in their name, showing that it is not enough that they know that what, they do is right, if they have not at the same time a regard to their brethren. When he said above —We know that we all have knowledge, (1 Corinthians 8:1,) he referred to those whom he reproved for abusing their liberty. Now, on the other hand, he calls them to consider, that there are many weak and ignorant persons associated with them, to whom they ought to accommodate themselves. “You have, it is true, a correct judgment in the sight of God, and if you were alone in the world, it would be as lawful for you to eat of things offered to idols, as of any other kinds of food. But consider your brethren, to whom you are debtors. You have knowledge; they are ignorant,. Your actions ought to be regulated not merely according to your knowledge, but also according to their ignorance.” This reply is particularly deserving of notice; for there is nothing to which we are more pronethan this, that every one follows his own advantage, to the neglect of that of others. Hence we feel prepared to rest in our own judgment, and do not consider, that the propriety of those works that we do in the sight of men depends not merely on our own conscience, but also on that of our brethren.Some with conscience of the idolThis is their ignorance, that they were still under the influence of some superstitious notion, as if there were some virtue in the idol, or some virtue in a wicked and idolatrous consecration. Paul, however, does not speak of idolaters, who were entire strangers to pure religion, but of ignorant persons who had not been sufficiently instructed, to understand thatan idol is nothing, and therefore that the consecration, which was gone through in name of the idol, is of no importance. Their idea, therefore, was this: “As an idol is something, the consecration which is gone through in its name is not altogether vain, and hence those meats are not pure, that have been once dedicated to idols.” Hence they thought, that, if they ate of them, they contracted some degree of pollution, and were, in a manner, partakers with the idol. This is the kind ofoffense that Paul reproves in the Corinthians — when we induce weak brethren, by our example, to venture upon anything against their conscience.And their conscienceGod would have us try or attempt nothing but what we know for certain is agreeable to him. Whatever, therefore, is done with a doubting conscience, is, in consequence of doubts of that kind, faulty in the sight of God. And this is what he says, (Romans 14:23,)Whatsoever is not of faith is sinHence the truth of the common saying, that “those build for hell, who build against their conscience.” For as the excellence of actions depends on the fear of God and integrity of conscience, so, on the other hand, there is no action, that is so good in appearance, as not to be polluted by a corrupt affection of the mind. For the man, who ventures upon anything in opposition to conscience, does thereby discover some contempt of God; for it is a token that we fear God, when we have respect to his will in all things. Hence you are not without contempt of God, if you so much as move a finger while uncertain, whether it may not be displeasing to him. As tomeats, there is another thing to be considered, for they are notsanctified to us otherwise thanby the word(1 Timothy 4:5.) If that word is wanting, there remains nothing but pollution — not that the creatures of God are polluted, but because man’s use of them is impure. In fine, as men’s hearts are purified by faith, so without faith there is nothing that is pure in the sight of God.
McArther Bible Commentary
conscience … is defiled. The consciences of some newer converts were still accusing them strongly with regard to allowing them to eat idol food without feeling spiritually corrupted and guilty. They still imagined that idols were real and evil. A defiled conscience is one that has been violated, bringing fear, shame, and guilt. See notes on Rom 14:20-23.
Bible Cross References
Acts 15:20 Romans 14:14 Romans 14:22 Romans 15:14 1 Corinthians 8:1 1 Corinthians 8:4 1 Corinthians 10:25 1 Corinthians 10:28 1 Thessalonians 5:14

Verse 8

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
But meat commendeth us not to God - Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent.
John Calvin Bible Commentary
Meat recommendeth us not to GodThis was, or may have been, another pretext made use of by the Corinthians — that the worship of God does not consist in meats, as Paul himself teaches in his Epistle to the Romans, (Romans 14:17,) thatthe kingdom of God is not meat or drinkPaul answers: “We must at the same time take care that our liberty does not do injury to our neighbors.” In this he tacitly acknowledges, that in the sight of God it matters not what kinds of food we partake of, because he allows us the free use of them, so far as conscience is concerned; but that this liberty, as to the external use of it, is made subject to love. The argument of the Corinthians, therefore, was defective, inasmuch as they inferred the whole from a part, for in the use of them a regard to the claims of love is included. It is, therefore, certain, thatmeat recommendeth us not to God;and Paul acknowledges this, but he states this exception, that love is recommended to us by God, which it were criminal to overlook.Neither if we eat, are we the better.He does not speak of improvement as to the stomach; for the man who has dined has a better filled stomach than the man who goes fasting; but he means, that we have neither more nor less of righteousness from eating or from abstaining. Besides, he does not speak of every kind of abstinence, or of every kind of eating. For excess and luxury are in themselves displeasing to God, while sobriety and moderation are well-pleasing to him. But let it be understood by us, thatthe kingdom of God, which is spiritual, does not consist in these outward observances, and therefore, that things indifferent are in themselves of no importance in the sight of God. While he brings this forward in the person of others byanthypophora,he at the same time admits that it is true, for it is taken from his own doctrine, which we touched upon a little ago.
McArther Bible Commentary
commend us to God. The idea is of bringing us nearer to God or making us approved by Him. Food is spiritually neutral.
Bible Cross References
Matthew 25:15 Romans 14:17

Verse 9

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Calvin Bible Commentary
Take heed that your libertyHe 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,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 byan occasion, of stumblingwe shall see herelong.
McArther Bible Commentary
stumbling block. Some believers would be caused to fall back into old sins by getting involved with foods offered to idols.
Bible Cross References
Romans 14:1 Romans 14:2 Romans 14:13 Romans 14:20 Romans 14:21 1 Corinthians 8:10 1 Corinthians 10:28 2 Corinthians 6:3 2 Corinthians 11:29 Galatians 5:13 Colossians 2:8

Verse 10

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
For if any one see thee who hast knowledge - Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing - sitting down to an entertainment in an idol temple. The heathens frequently made entertainments in their temples, on what hath been sacrificed to their idols. Will not the conscience of him that is weak - Scrupulous. Be encouraged - By thy example. To eat - Though with a doubting conscience.
John Calvin Bible Commentary
If any one see thee.From this it appears more clearly, how much liberty the Corinthians allowed themselves; for when the wicked made a kind of sacred banquet for their idols, they did not hesitateto go to it, to eat of the sacrifice along with them. Paul now shows what evil resulted from this. In thefirst clause, instead of the wordswho hast knowledge, I have rendered the expression thus — though thou shouldest have; and in thesecond clause, in the expressionwho is weak, I have introduced the wordnotwithstanding. This I found it necessary to do for the clearing up of Paul’s meaning. For he makes a concession, as if he had said: “Be it so, that thou hast knowledge; he who seeth thee, though he is not endowed with knowledge, isnotwithstandingconfirmed by thine example to venture upon the same thing, while he would never have taken such a step if he had not had one to take the lead. Now when he has one to imitate, he thinks that he has a sufficient excuse in the circumstance that he is imitating another, while in the meantime he is acting from an evil conscience.” Forweaknesshere means ignorance, or scruple of conscience. I am aware, at the same time, in what way others explain it; for they understandthe occasion of stumbling to be this — when ignorant persons, induced by example, imagine that in this way they perform some kind of religious service to God, but this idea is quite foreign to Paul’s meaning. For he reproves them, as I have said,because they emboldened the ignorant to hurry on, contrary to conscience, to attempt what they did not think it lawful for them to do. To bebuilt upmeans here — to beconfirmedNow that is a ruinous kind ofbuilding, that is not founded on sound doctrine.
Bible Cross References
Acts 15:20 1 Corinthians 8:1 1 Corinthians 8:4 1 Corinthians 8:9 1 Corinthians 10:28

Verse 11

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
And through thy knowledge shall the weak brother perish, for whom Christ died? - And for whom thou wilt not lose a meal's meat, so far from dying for him! We see, Christ died even for them that perish.
John Calvin Bible Commentary
And thy brother perishMark how serious an evil it is, that mankind commonly think so little of — that of venturing upon anything with a doubtful or opposing conscience. For the object to which our whole life ought to be directed, is the will of the Lord. This, therefore, is the one thing that vitiates all our actions, when we disregard it.This we do, not merely by an outward action, but even by a thought of the mind, when we allow ourselves in anything in opposition to conscience, even though the thing be not evil in itself. Let us bear in mind, therefore, that whenever we take a step in opposition to conscience, we are on the high road to ruin.I read, however, the sentence interrogatively, thus: Shall he perish through thy knowledge? as though he had said: “Is it reasonable that thy knowledge should give occasion of ruin to thy brother? Is it for this reason that thou knowest what is right, that thou mayest cause another’s ruin!” He makes use of the termbrother, in order to expose their pride as unfeeling, in this way: “It is true that the person whom you despise isweak, but still he is yourbrother, for God has adopted him. You act a cruel part, therefore, in having no concern for your brother.” There is, however, still greater force in what follows — that even those that are ignorant or weak have beenredeemed with the blood of Christ; for nothing were more unseemly than this, that while Christ did not hesitate to die, in order that the weak might not perish, we, on the other hand, reckon as nothing the salvation of those who have been redeemed with so great a price. A memorable saying, by which we are taught how precious the salvation of our brethren ought to be in our esteem, and not merely that of all, but of each individual in particular, inasmuch as the blood of Christ was poured out for each individual!
McArther Bible Commentary
perish. This is better translated "ruined," with the idea of "come to sin." See note on Mat 18:14. for whom Christ died. Christ died for all who believe, actually bearing the penalty for their sin and fully satisfying the wrath of God.
Bible Cross References
John 6:27 Romans 14:15 Romans 14:20 1 Corinthians 8:4

Verse 12

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
Ye sin against Christ - Whose members they are.
John Calvin Bible Commentary
When ye sin so against the brethren, etc. For if the soul of every one that is weak is the price of Christ’s blood, that man who, for the sake of a very small portion of meat, hurries back again to death the brother who has been redeemed by Christ, shows how contemptible the blood of Christ is in his view. Hence contempt of this kind is an open insult to Christ. In what way a weak conscience may be wounded has been already explained — when it isbuilt up in what is evil (1 Corinthians 8:10) so as daringly and rashly to rush on farther than the individual thinks to be lawful for him.
McArther Bible Commentary
you sin against Christ. A strong warning that causing a brother or sister in Christ to stumble is more than simply an offense against that person; it is a serious offense against the Lord Himself (see notes on Mat 18:6-14).
Bible Cross References
Matthew 18:6 Matthew 25:45 Mark 9:42 Luke 17:2 Romans 14:20

Verse 13

Matthew Henry's Concise Bible Commentary
The mischief of offending weak brethren.
Eating one kind of food, and abstaining from another, have nothing in them to recommend a person to God. But the apostle cautions against putting a stumbling-block in the way of the weak; lest they be made bold to eat what was offered to the idol, not as common food, but as a sacrifice, and thereby be guilty of idolatry. He who has the Spirit of Christ in him, will love those whom Christ loved so as to die for them. Injuries done to Christians, are done to Christ; but most of all, the entangling them in guilt: wounding their consciences, is wounding him. We should be very tender of doing any thing that may occasion stumbling to others, though it may be innocent in itself. And if we must not endanger other men's souls, how much should we take care not to destroy our own! Let Christians beware of approaching the brink of evil, or the appearance of it, though many do this in public matters, for which perhaps they plead plausibly. Men cannot thus sin against their brethren, without offending Christ, and endangering their own souls.
John Wesley's Bible Commentary
If meat - Of any kind. Who will follow this example? What preacher or private Christian will abstain from any thing lawful in itself, when it offends a weak brother?
John Calvin Bible Commentary
Wherefore if meat make my brother to offendWith 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 abrother, 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;but his meaning is, that he would rather make no use of his liberty in any instance, than be anoccasion 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! Whenhe, 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 offendFor they understand the wordoffendto 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 themBut 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 arefoolish, while the latter are alsowicked and impudent.Those are foolish, who allow Christians scarcely any use of things indifferent, lest they shouldoffendsuperstitious persons. “Paul,” say they, “prohibits here everything that may give occasion ofoffenseNow to eat flesh on Friday will not fail to giveoffense, 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 renderedoccasion 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,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 shouldoffendthem. 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 muchoccasion of offenseto the weak
McArther Bible Commentary
See notes on Rom 14:14-15, Rom 14:20-21.
Bible Cross References
Matthew 17:27 Acts 15:20 Romans 14:13 Romans 14:21 1 Corinthians 10:32 2 Corinthians 6:3 2 Corinthians 11:29