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Scripture Reading: 1 Cor. 8:1-13
We have seen that 6:12-20 may be considered an introduction to Paul’s dealing with married life and to his dealing with the eating of sacrifices to idols. Both marriage and eating have been ordained by God. Therefore, concerning marriage and eating we have our freedom. However, we must use these things in God’s way and for God’s purpose, not for our lusts. Furthermore, marriage and eating are related to our physical bodies. Paul says in 6:13 that the body is for the Lord; in 6:15, that our bodies are members of Christ; and in 6:19, that our bodies are a temple of the Holy Spirit.
As human beings, we are a complete entity composed of spirit, soul, and body. In order for our body to be the temple of the Holy Spirit our entire being — spirit, soul, and body — must be involved. Since we are a whole entity, none of the parts of our being should be separated from the others. On the one hand, it is our bodies that are members of Christ and the temple of the Holy Spirit. On the other hand, our spirit is also involved. For this reason, in the passage where he emphasizes that the body is a member of Christ and the temple of the Holy Spirit, Paul tells us that we are one spirit with the Lord (6:17).
In chapter seven Paul comes to the matter of marriage. Married life surely involves our whole being. According to what Paul says in this chapter, we need to be those who are for the Lord, one with Him, submissive to Him, committed to Him, and content in Him with our circumstances. We need to take our circumstances from the Lord and be with Him in every kind of situation. This requires that we exercise our spirit to practice being one spirit with the Lord. This is also to have a life where our bodies are the members of Christ and the temple of the Holy Spirit. If we touch the depths of chapter seven, we shall see that the answers to the questions about marriage consummate in the description of a person who is one with the Lord and who lives in such a way that his entire being is the Lord’s dwelling place. Because his body is a member of Christ and the temple of the Holy Spirit, he will not use it for any purpose other than that ordained by God. Furthermore, he will be submissive to the Lord and to His leading, always remaining in the circumstances arranged by the Lord without initiating any change. He is thus a person who is one with the Lord for His purpose.
In chapter eight Paul deals with our eating, a matter that is even more practical than the matter of married life. We can live without being married, but not without eating. Eating is an absolute necessity. God created us in such a way that we must eat in order to stay alive. This is God’s ordination.
As we proceed from chapter one to chapter eight, we find that Paul’s dealings become more and more practical. The eating mentioned in chapter eight is much more practical than the philosophy referred to in chapter one. Philosophy involves abstract concepts, whereas eating is extremely concrete and practical.
We have seen that in the first four chapters of 1 Corinthians a number of spiritual things are revealed. The principle is the same in the dealing with eating of sacrifices to idols. Three chapters are occupied with this. In these chapters there are a number of important spiritual highlights.
In chapter eight Paul speaks of an eating that is not advisable, pointing out in verses 1 through 3 that such an eating is not according to love that builds up. Verses 4 through 7 indicate that idols are nothing, and verse 8 says that food does not commend us to God. Finally, in verses 9 through 13, Paul speaks about causing weak brothers to stumble.
In 8:1 Paul says, “Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge puffs up, but love builds up.” In this chapter two Greek words are used for know. One is oida (vv. 1, 4), signifying the inward, subjective consciousness, the intuitive knowledge, as used in John 8:55 (the second one); 1 Corinthians 12:2; 2 Timothy 1:12; 3:14-15. It is the root from which the word for conscience is derived. The other is ginosko (vv. 2-3), signifying the outward, objective knowledge. The word knowledge in verse 1 and in verses 7 and 10 is the noun form of ginosko, referring to the outward, objective knowledge, which is common and general to all.
The outward, objective knowledge that puffs up comes from the tree of knowledge of good and evil, the source of death. The spiritual, not fleshly, love, which is an expression of life as described in chapter thirteen, builds up. It comes from the tree of life, the source of life. This is the love of God (1 John 4:16) infused into us by faith which has brought us into the organic union with God. By this love we love God (1 Cor. 8:3) and the brothers (1 John 4:21), and according to this love we should walk (Rom. 14:15). Thus, our walk builds up (1 Cor. 10:23). The expression “builds up” in this verse refers not only to the edification of individual believers, but also to the building up of the corporate Body of Christ (14:4-5, 12; Eph. 4:16). This book stresses the matter of building up (3:9-10, 12; 10:23).
We have pointed out that the knowledge which puffs up and the love which builds up are related to the two trees in the garden of Eden. Knowledge here refers to the tree of knowledge, and love refers to the tree of life. When Paul wrote this Epistle, he probably had such an understanding of these two trees. Furthermore, in this book these two trees are illustrated, although there is no direct mention of them. Actually 1 Corinthians deals with the tree of life which supplies life and the tree of knowledge which kills. Thus, in this book there are two lines, the line of life and the line of knowledge. Knowledge puffs up and even kills, but love supplies life and builds up others with life. Life is for the building, and the building is accomplished by life.
Verses 2 and 3 say, “If anyone thinks that he knows anything, he does not yet know as he ought to know; but if anyone loves God, this one is known by Him.” In these verses the Greek word for know is ginosko. The love spoken of in verse 3 is the highest and noblest love. It must be spiritual, not fleshly, although it involves the exercise of man’s entire being (Mark 12:30).
In verse 3 Paul seems to be telling the Corinthians that they do not need so much knowledge; instead, they need to love God. Loving God is the base of our Christian life. If we do not have such a love, we do not have the standing, the base, for the Christian life. As far as the Christian life is concerned, knowledge is like a vapor; it can disappear quickly. Loving God, however, is solid and substantial. Hence, it is the base of the Christian life.
In verse 3 Paul says that if we love God, we are known by Him. It is more necessary for us to be known by God than for us to know God. The expression “known by Him” is very meaningful. To be known by God means to be owned and possessed by Him. The one who is known by God becomes God’s possession, joy, entertainment, and pleasure. Our knowledge does not please God. But if we love God, we shall make Him happy. He will know us, enjoy us, and be happy with us. He will even find in us His entertainment. All this is implied by the words “known by Him.”
In verse 3 Paul seems to be telling the Corinthians, “You believers at Corinth need to realize that God does not know you. He is not pleased with you. To say that God does not know you means that He does not approve of your way.” According to Matthew 7:22, many will say to the Lord Jesus at the time of His coming again, “Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many works of power?” The Lord will answer, “I never knew you; depart from Me, workers of lawlessness” (v. 23). How can the omnipotent and omnipresent Lord say that He does not know someone when He knows everything about us? The reason the Lord can say such a thing is that the statement, “I never knew you,” in Matthew 7:23 means, “I never approved of what you have done. I was never happy with you or took you as My joy and treasure.” To be known by God implies that He approves of us, enjoys us, and possesses us as a treasure.
In verse 4 Paul goes on to say, “Concerning therefore the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one.” The Greek word for know here is oida. To realize that an idol is nothing and that there is no God but one requires an inward, subjective consciousness derived from our spirit through our mind. This is much deeper than the outward, objective knowledge that is merely in our mind.
In verses 5 and 6 Paul continues, “For if even there are so-called gods either in heaven or on earth, even as there are many gods and many lords, yet to us there is one God, the Father, of Whom are all things, and we unto Him.” In verse 6 the words “to us” refer to the believers in Christ, the Christians. The one God in verse 6 is in contrast to the many gods in verse 5. Our God is uniquely one. In this verse Father is a designation for our God, who is the source of all things. This designation makes our God utterly distinct from the many false gods. Here the Father refers not to God as the Father of the regenerated ones, but to Him as the source of all things. This is proved by the words “of whom are all things.” All things are out of God as the source. Hence, God is called the Father. Not only is He our Father in regeneration, but He is the Father of all created things, for all things have come out of Him.
Not only are all things of the Father, but we are “unto Him.” Among all of God’s creation, only we, the believers, are unto Him. This means that although all are out of God, only we shall go back to Him to be unto Him. To be unto God indicates union with Him. The preposition “of” indicates source, but the preposition “unto” indicates union. As Christians, we are both of God and unto Him.
In verse 6 Paul also says that to us there is “one Lord, Jesus Christ, through Whom are all things, and we through Him.” The one Lord here is in contrast to the many lords in verse 5. Our Lord is uniquely one. Jesus Christ is the divine and human title of our Lord that distinguishes Him from the many lords. Our God, the Father, is the unique source of all things, and our Lord, Jesus Christ, is the unique means through whom all things came into being. Jesus Christ is not the source; He is the means. For this reason Paul uses the preposition “through” and says “through Whom are all things.” According to John 1:3, all things came into being through Him. Thus, the Lord is actually not the Creator; He is the means through whom all things were created.
It is significant that concerning the Father Paul uses the prepositions “of” and “unto,” but concerning the Lord he twice uses the preposition “through.” The Father is the source, and we are of Him and unto Him. All things are of the source, the Father, and through the means, the Lord. Furthermore, through regeneration we return to the Father and are unto Him. On the one hand, all things are of the Father and through the Lord; on the other hand, we, the regenerated ones, will return to the Father through the Lord. As the Lord says in John 14:6, He is the way, and no one can come to the Father except through Him. With the source there is the need for the prepositions “of” and “unto.” Thus, Paul says that we are of Him and unto Him. But concerning the Lord, all things are through Him in creation, and we are through Him in returning unto the Father. Therefore, all things are of the Father and through the Lord, but we are also unto the Father through the Lord. We came into being through the Lord, and we return to the Father also through the Lord. This is the reason that regarding the Father Paul says that all things are of Him and that we are unto Him, but concerning the Lord he says that all things are through Him and that we, in the sense of returning to the Father as the source, are through Him.
In verse 7 Paul goes on to say, “But there is not in all this knowledge; but some being accustomed to the idol until now, eat it as an idol sacrifice, and their conscience being weak is defiled.” A weak conscience is due to the lack of proper and adequate knowledge. This indicates that our knowledge has much to do with our conscience. The ex-idol worshippers who are now believers in Christ, being accustomed to the idol until now, lack the knowledge that an idol is nothing (v. 4). Thus, their conscience is weak concerning the matter of idols. The weak conscience is defiled when it is touched by any related matter of which it lacks adequate knowledge.
Verse 8 says, “But food will not commend us to God; neither if we do not eat are we lacking, nor if we eat do we excel.” Those who eat idol sacrifices without having the proper knowledge will defile their conscience. After making this matter clear, Paul goes on to say that food does not commend us to God. Once again Paul reveals his spirit. Deep within his spirit Paul realizes that the things we do should commend us to God. Anything that does not commend us to God is not necessary. Yes, we may be free to do certain things, but those things do not commend us to God. Here the issue does not concern the matter of right or wrong, but whether or not a certain thing commends us to God. For example, it may not be wrong for a brother to wear his hair long. But according to the principle in verse 8, long hair does not commend him to God. Concerning hair styles, we do not have any regulations. But we all should style our hair in a manner which commends us to God. Paul’s thought here is that eating does not commend us to God. We may have the freedom to eat sacrifices to idols, knowing that idols are nothing. This eating, however, does not commend us to God. We should learn to do what commends us to God. According to Paul, “Neither if we do not eat are we lacking, nor if we eat do we excel.”
Since this is the case, what need is there for us to eat idol sacrifices?
In verses 9 through 13 Paul speaks about causing weak brothers to stumble. In verse 9 he says, “But beware lest somehow this right of yours becomes a stumbling block to the weak ones.” The weak ones are those whose conscience is weakened by the lack of knowledge. In verse 10 Paul continues, “For if anyone sees you who have knowledge reclining at table in an idol’s temple, will not his conscience, he being weak, be emboldened to eat the things sacrificed to idols?” The Greek word rendered emboldened literally means built up. The conscience of the weak believers will be built up with boldness to do what it dared not formerly do. This is a sudden building up without a logical and solid foundation. Hence, it is an improper building up that actually ruins. Although the weak believers’ conscience is emboldened to eat sacrifices to the idols, this will eventually ruin them, because they do not have the adequate knowledge to support their emboldened yet still weak conscience.
Verse 11 says, “For the one who is weak is being destroyed by your knowledge, the brother because of whom Christ died.” The words “being destroyed” signify perishing not for eternity, but in the Christian life. The weak believer may be destroyed by the carelessness of the stronger one’s knowledge. A brother for whom Christ died may be destroyed in the Christian life by our improper eating.
In verse 12 Paul declares, “And thus, sinning against the brothers and wounding their weak conscience, you sin against Christ.” The Greek word translated wounding literally means smiting unto damage. Because Christ died for the brothers, we sin against Christ if we wound them and cause them to stumble.
In verse 13 Paul concludes, “Wherefore if food stumbles my brother, I will by no means eat meat forever, that I may not stumble my brother.” The Greek word for stumble is skandalizo, meaning to snare, to entrap. Hence, to stumble the brother is to snare him, to put a trap in his way. In order not to stumble a brother, Paul says that he will “by no means eat meat forever.” The word meat refers to animal flesh, denoting the meat sacrificed to idols. Since meat is more tempting than other kinds of food, the apostle specifically mentions it.
It is important to touch Paul’s spirit as revealed in this chapter. Here the burden in Paul’s spirit is absolutely for Christ and His Body. Because Paul was for Christ and all the members of the Body, when he gave instructions concerning eating idol sacrifices, he did not say whether this practice is right or wrong, good or bad. Paul had a completely different view of the situation. His view was focused on Christ and the Body. Concerning the matter of eating idol sacrifices, Paul considered how this would affect the members of Christ, whether it would build them up or cause them to stumble. By this we see that Paul’s heart and spirit were concerned for Christ and His members. He did not care about idols or idol sacrifices. He fully realized that idols are nothing and that sacrifices to idols are also nothing. Nevertheless, the way Paul dealt with the question of eating idol sacrifices indicates that his view of the matter is related to Christ and the Body. He wanted the saints to realize that they should consider whether the members of Christ would be caused to stumble or be built up by their eating. Paul wanted them to have regard for Christ and the members of Christ. Therefore, Paul answered the questions and gave instructions from the standpoint of Christ and the Body.
We all need to learn from Paul to have Christ and the Body in view when we consider various matters. However, we often talk with others about something with no consideration of this view. Instead, we focus on our own interest, profit, or loss. If this is our view, we are far off from the central vision of God’s economy. In chapter eight we see once again that Paul did not deviate from the central lane of God’s economy. Even in giving instructions concerning the eating of idol sacrifices he endeavored to bring the believers back to the central lane, that is, back to Christ and the Body.
