1 Coríntios 8
John MacArthur · Citado em PreceptAustin
1 Coríntios 8
MacArthur points out that "During the past several generations some of the strongest debate among fundamentalists and evangelicals has centered around questionable practices—practices that many believers feel to be wrong but that are not specifically forbidden in Scripture. Some of the key issues have been drinking alcoholic beverages, smoking, card playing, wearing makeup, dancing, Sunday sports, styles of music, and going to the theater or movies. One reason Christians have spent so much time arguing those issues is that the Bible does not specifically forbid them. Ray Stedman introduces this chapter - In the eighth chapter of First Corinthians we come to the second question these Corinthians had asked the Apostle Paul in the letter they wrote to him. It has to do with a problem that is very common in our Christian lives today: "How much should I let other people's views control my actions?" That is, "Must I limit my liberty by the narrower, more restricted views of other Christians?" You recognize immediately that that is a problem every Christian faces. Some differ widely as to whether certain activities in our daily lives are right or wrong. The question is, "How much should I adjust my actions accordingly?" Jack Arnold - All Christians agreed a complete break with heathen practices had to be made after one became a believer in Christ. “They tell how you turned to God from idols to serve the living and true God,. ." (I Thess. 1:9). “Dear children, keep yourselves from idols” (I Jn. 5:21). However, there arose the problem of meat offered to idols. The Corinthians were big meat eaters, and almost all of the meat sold in the meat markets and restaurants had first been offered to idols. There were some Christians in Corinth who thought it absolutely wrong to eat any meat offered to idols because it was part of that old system from which they had been delivered. They were weak in conscience and their doctrine of Christian liberty was not yet straight These weak brethren became offended at the actions of the strong brethren who exercised Christian liberty and the weak began to judge. On the other hand, there were some strong Christians who saw that the meat offered to idols was good meat and an idol was nothing, so they felt free to eat the meat. They had no conscience or scruples about this matter. Their tendency was to despise and snub those who chose not to eat. Obviously, there was a division in the local church at Corinth over this issue. (1 Corinthians 8:1-13 Questionable Practices At Corinth) Arnold - In the pagan temples in Corinth, they offered animal sacrifices. A third of the offering was cooked for the priests to eat; another third was given to the offered, and the last third was given to the priests which they in turn sold to the meat markets and the local restaurants for a profit. The best place to buy a roast or get a good steak was in the meat markets and restaurants that were right next door to the temple filled with idols. It was virtually impossible to eat any meat which was not sacrificed to idols. The question naturally arose among the Christians, "If a Christian eats meat offered to idols, is he not participating in some way in the worship of an idol?” There were the strong brethren, advanced in doctrine, who knew that idols were nothing and meat sacrificed to idols was still good meat. They understood their rights to Christian liberty and insisted upon eating the meat, not giving in to any superstitious beliefs about idols. However, these stronger brethren became proud of their knowledge and boasted of their Christian liberty. Perhaps some even became libertines in their practice. A libertine is one who abuses Christian liberty, exercising all his rights and smugly looking down his nose at weaker Christians who have sensitive consciences about questionable practices. A libertine says, "I will not give up my rights for any narrow minded legalist,” and he does not care that his freedom may be misinterpreted by weaker brothers as license to sin. There were also the weak brethren who knew the awfulness of idolatry and immediately associated the eating of meat with heathen practices. These brethren would be offended if they saw someone eating this meat, having a defensive, critical and judging spirit. Perhaps some of the weak Christians became legalists, demanding everyone conform to their negative thinking. The weak brethren were not weak because they did not practice certain doubtful things. They may have had solid convictions about their actions but they were weak because they could not stand to see other Christians practicing them and they judged. They would become legalists only when they insisted that all Christians conform to their opinions about questionable practices. We may be able to relate the Corinthian problem to our culture, for there are some Christians today who cannot celebrate Christmas, Easter, Halloween and Valentine's Day because of their pagan origin. Their sensitive consciences are offended as the whole idea. Those who buck at Christmas, Easter, Halloween and Valentines Day must deal with so much of our culture which is still influenced by pagan thought. The names of the days of the week are dedicated to a god: Sun-day, Moon-day, Thor’s-day (Thor was god of war in the Pantheon of Norse). Even the names of our months are for pagan gods. January is named for the Roman god Janus, the two-faced god who looked backward to the old year and forward to the new. March was dedicated to Mars, the god of war. We know that we all possess knowledge. Apparently the “Liberty Party” in the church was repeating the slogan. “We all possess knowledge.” The strong brethren were saying every Christian in Corinth knew in his head an idol is nothing. They were driving home knowledge alone as the only basis for handling the problem of meat sacrificed to idols. They said the weak brethren were wrong, narrow minded, ignorant and a bunch of legalistic fundamentalists. These weak brethren should be set straight before they ruined the whole church with their legalism. (1 Corinthians 8:1-13 Questionable Practices At Corinth) Rod Mattoon's Introduction to chapter 8 - The Bible plays a vital role in the life of the Christian that wants to make his or her life count for Christ. It provides for us a standard or blueprint for living, instructing us how to live, what to do, and what activities or attitudes to avoid in our daily living. If you want to be an effective ambassador of the Lord Jesus Christ that is maturing and growing spiritually, then obedience to God's Word is crucial. Many Christians want God's blessings on their lives. They want God to use them to reach others for Christ. It is the desire of their hearts to please and honor the Lord and not do anything that would cause them to be a hindrance to the salvation or spiritual growth of another person. There are times, however, that questions may arise about certain activities that the Bible does not specifically address. Such activities are in what some call the "gray areas." Participation in such activities are fine for some Christians because they find nothing wrong with them, but to others, they are considered sinful. This was the situation that Paul was facing in the church at Corinth and he addresses this problem in this section of the epistle. The issue in Corinth was about eating meat that had been dedicated to idols. Mature Christians saw nothing wrong with this at all, but those who were new Christians and had been saved out of a life of worshiping these idols wanted nothing to do with this meat. They did not want to have a part of anything that was connected to their old lifestyles and would not eat this meat. Paul provides for us principles about dealing with questionable practices and activities. We do know that we as Christians have been set free from the bondage of sin. Christians are not under the ceremonial laws of the Old Testament. We are saved by grace and have liberty in Christ, who was the final sacrifice for the sins of man. * John 8:31-32 — ... Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free. * 2 Corinthians 3:17 — Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. * Galatians 5:1 — Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. We have liberty in Christ, but our liberty does not give us the freedom to live in sin. * Romans 6:15 — What then? shall we sin, because we are not under the law, but under grace? God forbid. Our freedom from sin's power is to enable us to serve Jesus Christ, to reach the lost with the gospel, and to help them live godly lives. It will be difficult for you to help someone conquer sinful habits in his or her life if you are living in sin yourself and spiritually defeated. Your freedom in Christ should help you to help others and to be the right kind of example. * 1 Peter 2:15-16 — ... For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16- As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Now concerning things sacrificed to idols - Now concerning (repeated 1Co. 7:1, 25, 8:1, 12:1, 16:1) idols reflects the Corinthian's question about whether or not to eat meat sacrificed to idols. Paul first takes a detour to discuss knowledge, for this relates to how one responds to ingestion of idol burgers. While this practice is not directly related to most Western Christians, there are some Christians who have been called (saved) out of idol worship to whom it is relevant. On the other hand, the general principle that is taught in this chapter is applicable to all the "gray areas" of Christian practice, of which there are a large number. Failure to handle these "gray areas" guided by the principles in this chapter will usually result in behavior of two extremes, either legalism or license (libertinism), both of which are wrong and need to be corrected. Sacrificed to idols (1494)(eidolothuton from eidolon = idol + thuo = sacrifice) refers to whatever is sacrificed or offered to an idol such as flesh (pagan sacrifices). meat offered to an idol, remains of victims sacrificed to an idol and reserved for eating. It refers to sacrificial meat, part of which was burned on the altar as the deities’ portion and part was eaten at a solemn meal in the temple, and part was sold in the market (No uses in the Septuagint (in Apocrypha - 4 Macc 5:2 = "ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols.") Arndt and Gingrich note: "From the Jewish viewpoint it was unclean and there-fore forbidden" (cf. Nu 25:2+; Ps. 106:28). Dean Stanley observes: "This identification of a sacrifice and a feast was carried to the highest pitch among the Greeks. Sacrifices are enumerated by Aristotle and Thucydides amongst the chief means of social enjoyment" Eidolothuton - 9v - Acts 15:29; Acts 21:25; 1 Co. 8:1; 1 Co. 8:4; 1 Co. 8:7; 1 Co. 8:10; 1 Co. 10:19; Rev. 2:14; Rev. 2:20 We know (eido) that we all (present tense - continually) have knowledge (gnosis) - Know is the verb (eido) that means that "we" (Paul is including the knowledgeable saints at Corinth) know beyond a shadow of a doubt. Paul is affirming the Corinthians who knew what God's Word taught (or what he had taught when he was with them for 18 months) and thus they knew that eating meat sacrificed to idols was not directly addressed either by Scripture or Paul's teaching. As we often say "So far, so good." Knowledge (gnosis) (present tense - continually, generally) makes arrogant, but love (agape)(present tense - continually, generally) edifies - But is a Term of contrast. marking an abrupt "change of direction" to qualify their knowledge, which in the context was not beneficial to the body. In short , Paul presents a striking contrast between knowledge (by itself) and love. Paul’s use of knowledge here is not something purely intellectual. It is knowledge which has results and leads to action, especially religious action. Here it is not a reference to gnosticism, which developed later. "Knowledge blows up, but love builds up." What knowledge is Paul referring to? Mattoon first stresses "the importance of having a balance between knowledge and love. The apostle stated they all had knowledge, most likely referring to the knowledge that there is only one God and the fact that idols are powerless and worthless. This kind of knowledge would free the conscience of those who were mature believers who understood this truth. They knew that food dedicated to idols was not contaminated. These false gods did not exist and eating any meat dedicated to them would not harm them at all. They could eat with their friends without any problems whatsoever. Others, however, did not understand this truth. Their consciences bothered them concerning this matter. They were troubled about eating the offered meat and any other believer that ate it. This is where knowledge has to be balanced with love. The knowledge of a person can be of great help to those who need help and teaching. Sometimes, however, knowledge of the truth can be a hindrance instead of a help, especially when that knowledge creates an attitude of pride or "puffs up" a person. Knowledge that is tempered with love is usually a characteristic of someone with maturity and spiritual growth. Yet, there are many believers that have knowledge of God's Word, and think they are mature Christians, but they struggle with arrogance, selfishness, and a lack love for others, demonstrating a lack of maturity in their lives. The Corinthians had an abundance of spiritual knowledge. (recall 1 Cor 1:5) These folks were proud of their achievements, but they were not using their knowledge to help those who were spiritually weaker. Paul wanted these more mature believers to strengthen the spiritually weaker ones with the knowledge God had given to them....If you are a pastor, you have to love and be patient with the people you are trying to help. If you don't love them, you will become impatient, irritable, irritated, and indifferent toward them when they don't listen to what you say or do exactly opposite of what the Bible teaches. It will drive you crazy if you are not careful. Christian behavior is founded on love, not knowledge; and the goal of the Christian life is not knowledge, but love. -- Dave Guzik
1 Coríntios 8
MacArthur on knowledge - The statement was true but egotistical. It reflected a feeling of superiority. The believers who made the claim were not suggesting they were omniscient, but that they had more than enough knowledge and understanding of God’s Word to know that pagan gods and idols were not real and that food sacrificed to them was still just food. They knew that eating the food could not contaminate them spiritually, that it had no affect on their Christian lives. They felt totally free to eat whatever they wanted, no matter what others thought. But they are reminded that knowledge makes arrogant. Those believers were mature in knowledge, but were not mature in love. Love edifies, or builds up others; and that edification they did not have. They were solid in doctrine but weak in love. They were strong in self-love but weak in brotherly love. Paul puts this type of knowledge in it's proper place later in this letter writing "If I speak with the tongues of men and of angels, but do not have love (agape), I have become a noisy gong or a clanging cymbal. And if I have the gift of prophecy, and know all mysteries and all knowledge (gnosis); and if I have all faith, so as to remove mountains, but do not have love (agape), I am nothing." (1 Cor 13:1-2+) Paul goes on to define supernatural love... Love (agape) is patient, love is kind and is not jealous; love does not brag and is not arrogant, (1 Cor 13:4+) In Romans we read Love (agape) does no wrong to a neighbor; therefore love (agape) is the fulfillment of the law. (Ro 13:10+) And as Jesus taught in Mark 12:30-31+ YOU SHALL LOVE (agapao) THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.’ 31“The second is this, ‘YOU SHALL LOVE (agapao) YOUR NEIGHBOR AS YOURSELF.’ There is no other commandment greater than these.” The problem of the mature, "puffed up" believers in Corinth was that they were not loving their neighbor as themselves, but they were more to the point loving their self and their rights. And we should not be surprised, because even though they had knowledge, Paul has already made it clear that the were fleshly, walking like mere (unregenerate) men (1 Cor 3:3). And how do "mere men" walk? They look out for "number one." Selfishness is their driving force. Little wonder they could not love their neighbors with agape love, for this love is supernatural, is selfless, and seeks the best for the recipient expecting nothing in return. And since agape love is not natural love, the only way it can be displayed is by the power of the Holy Spirit, Who bears it in the surrendered saint as one aspect of the spiritual fruit in Gal 5:22-23+. Peter shows the relationship between knowledge and love writing Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self-control, (cf 1 Cor 9:27) and in your self-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. (2 Pe 1:5-8) To reiterate, agape love is described by actions, including what it does not do or say. In fact if one reads 1Cor 13:4-7 carefully and compares it with the fruit of the Spirit in Galatians 5:22-23+, it is apparent that all of characteristics of love are found in the fruit of the Spirit! Thus we can understand why love edifies. It releases the miracle working power of the Holy Spirit in our lives and the lives of our fellow church members. These fleshly believers had in effect quenched and grieved the Holy Spirit Who was necessary to energize "loving" knowledge, so to speak. None of us has a right to do as we please,unless we please to do right. Earlier in this letter Paul had warned about becoming arrogant writing "Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other." (1 Cor 4:6). Now Paul says this is exactly what had happened in the realm of their spiritual leaders, some were bragging about their favorite leader at the expense of another. In 1 Cor 4:18-19 Paul chided them stating that "some have become arrogant, as though I were not coming to you. But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power." And again in 1 Cor 5:2 he rebukes them for their arrogance in the face of flagrant sexual immorality in their midst writing "You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst." And so the ground was "fertile" (so to speak) for their becoming arrogant in "gray areas." Jack Arnold - Those who had the most knowledge and understanding about questionable practices were abusing their freedom. They rightly understood the law of liberty. (see 1 Cor 6:12, 1 Cor 10:23) Yet they were lax in practicing the law of love. (see Ro 14:13, Ro 14:21) The Liberty Party had their facts straight about questionable practices, but their attitude was atrocious, displaying a superiority spirit. They did not understand that love takes precedence over knowledge in the solving of questionable practices. Love builds up the saints, but knowledge, not rightly applied, puffs up. Knowledge is important, but knowledge without love brings pride, selfishness and a critical spirit. Love is always superior to knowledge, and true love takes a servant’s position and displays an accepting, caring and understanding attitude when dealing with the brethren who do not see eye to eye with them on questionable practices. (cf Ro 14:1) (1 Corinthians 8:1-13 Questionable Practices At Corinth) Building up or edifying of the brethren is a repeatedly emphasis in Paul's letters - Ro 14:19; Ro 15:2; 1 Cor. 8:1; 1 Cor 10:23; 1 Cor 14:3, 5, 12, 26; 2 Cor. 10:8; 1 Cor 12:19; 1 Cor 13:10; Eph. 4:12, Eph 4:29; 1 Th. 5:11. When believers pursue what builds themselves up, they in effect are seeking to glorify themselves, rather than build up the body, which in turn brings the glory to God. Ralph Earle on love builds up - The picture here is a striking contrast. Intellectualism often inflates a person with pride. We can blow up a balloon in a minute or two, and collapse it in a second with a pin prick. So it is with self-important intellectuals. They can be deflated with a single remark. But building up with love is something else. Just as one has to lay stone on stone or brick on brick in order to construct a solid building, so we must lay one loving deed on another if we would build a solid life that will last. (Word Meanings in the NT) Romans 14 while not using the word love, definitely alludes to the fact that "love edifies" (Paul also adds it brings with it peace, which means the walls of division are broken down) in the discussion of "gray areas" in Christian behavior. And so near the end of that chapter Paul concludes... So then (TERM OF CONCLUSION) we pursue the things which (1) make for peace (eirene) and (2) the building up (oikodome the noun form of the verb used in 1 Cor 8:1) of one another. 20 Do not tear down (present imperative with a negative see our need to depend on the Holy Spirit to obey = stop tearing down as you are now doing) the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense (proskomma - stumbling stone, hindrance, obstacle -- to continued growth in Christ-likeness). 21 It is good not to eat meat or to drink wine, or to do anything (ANY SO-CALLED "GRAY AREA") by which your brother (present tense - continually trips up or) stumbles (proskopto). 22 The faith which you have (ABOUT THESE "GRAY AREAS"), have as your own conviction before God (KEEP THEM BETWEEN YOU AND GOD - HE CAN HANDLE THEM! A WEAKER BROTHER CANNOT!). Happy is he who does not condemn himself in what he approves (NLT - "Blessed are those who do not condemn themselves by doing something they know is all right."). 23 But he who doubts is condemned if he eats, because his eating is not from faith (I.E., HE DID NOT BELIEVE IT WAS RIGHT); and whatever is not from faith is sin (IF HE DOES ANYTHING WITHOUT BELIEVING IT IS RIGHT, THEN HE COMMITS SIN). (Romans 14:19-23+) Knowledge (1108) gnosis from ginosko = to know especially experientially) in simple terms is the possession of information of what is known. Gnosis describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Gnosis is an “experiential knowledge,” and not a mere passing acquaintance. Gnosis is not simply an intellectual (head) knowledge of Christ, but refers to a more intimate, experiential knowledge. Louw-Nida says gnosis means "acquaintance with," which in the English dictionary refers to "personal knowledge" with synonyms such as familiarity with, knowledge of, experience with/of, awareness of, understanding of, comprehension of, grasp of. The English dictionary definition states that knowledge is the fact or condition of knowing something with familiarity gained through experience or association. It describes an acquaintance with or understanding of something (the NT uses of gnosis most often referring to spiritual/divine knowledge). Knowledge is the clear and certain perception of that which exists. Knowledge describes information and/or skills acquired through experience. Knowledge is that which is or can be known and applies to facts or ideas acquired by study, investigation, observation, or experience. Love (last used in 1 Cor 4:21)(26) agape is unconditional, sacrificial love and Biblically refers to a love that God is (1Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see note on fruit of the Spirit - Gal 5:22-note). It is not surprising that Greek literature throws little light on its distinctive NT meaning. Biblical agape love is the love of choice, the love of serving with humility, the highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious choice) and not motivated by superficial appearance, emotional attraction, or sentimental relationship. Agape is not based on pleasant emotions or good feelings that might result from a physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure mark of salvation. Agape is volitional Phileo is emotional Agape love does not depend on the world’s criteria for love, such as attractiveness, emotions, or sentimentality. Believers can easily fall into the trap of blindly following the world’s demand that a lover feel positive toward the beloved. This is not agape love, but is a love based on impulse. Impulsive love characterizes the spouse who announces to the other spouse that they are planning to divorce their mate. Why? They reason “I can’t help it. I fell in love with another person!” Christians must understand that this type of impulsive love is completely contrary to God’s decisive love, which is decisive because He is in control and has a purpose in mind. There are many reasons a proper understanding of the truth of God's word (and of the world's lie) is critical and one of the foremost is Jesus' declaration that "By this all men will know that you are My disciples, if you have love (agape) for one another." (John 13:35). MacArthur explains that "Agape love is the greatest virtue of the Christian life. Yet that type of love was rare in pagan Greek literature. That’s because the traits agape portrays—unselfishness, self-giving, willful devotion, concern for the welfare of others—were mostly disdained in ancient Greek culture as signs of weakness. However, the New Testament declares agape to be the character trait around which all others revolve. The apostle John writes, “God is love, and the one who abides in love abides in God, and God abides in him” (1John 4:16)". (The Power of Integrity) Arrogant (inflated)(5448) phusioo from phusia = a pair of bellows - pictures a blowing up or inflating one's ego!) means literally to puff up, to inflate, to cause to swell up or blow up. Figuratively, as in the present passage phusioo means make proud or arrogant (active sense) or to become conceited, proud or haughty (passive sense as in this verse). To become puffed up or put on airs. In classic Greek phusioo was used to describe anger that swells (puffs up) the heart. Moulton and Milligan record an example of phusioo from ancient literature - "priding themselves on their birth". Phusioo describes one who has an exaggerated self-concept (as indicated by the adverb eike = there being no reason). The present tense pictures this self "inflation" as a continual practice. Phusioo - 7x in 7v (not in Septuagint) - 1Cor 4:6, 18, 19; 5:2; 8:1; 13:4; Col 2:18. NAS = arrogant(5), inflated(1), makes arrogant(1). Clearly the concentration of phusioo in the first epistle to the Corinthians reflects that spiritual pride among the believers in Corinth was a serious spiritual problem. God is inveterately opposed to the self inflated mindset (Jas 4:6+, cp Pr 6:16, 17, 29:23) Edifies (builds up) (3618)(oikodomeo from oikos = dwelling + doma = building [of a house] from demo = to build) means literally to build, construct or erect a dwelling. Oikodomeo is used here as a metaphor meaning to build up, establish, confirm, edify. Webster's dictionary says our English edify is derived from the Latin aedificare to instruct or improve spiritually, in turn from Latin, to erect a house, in turn from aedes temple, house. What a picture of the power of Spirit saturated believers on their brethren. Uses in First Corinthians - 1 Co. 8:1; 1 Co. 8:10; 1 Co. 10:23; 1 Co. 14:4; 1 Co. 14:17; Gal. 2:18; 1Thess. 5:11; 1Pet. 2:7 Mattoon - Background on Idolatry - Idolatry was rampant in Corinth and deeply ingrained in the culture of the people. People ate meals in pagan temples or places associated with idols. They worshiped a variety of false gods. If they sought love, they prayed to Athena. If they needed healing, they would pray to Apollo. If they were in a war, they would seek Athena. If a woman wanted a child, she prayed to Hera. For protection at sea, they would cry out to Poseidon. The king of all the gods was Zeus. All of these different pagan gods were worshiped and animal sacrifices were made to them. If a banquet, party, feast, celebration, or wedding was held, sacrifices were made to an idol of one of these idols. This was very important to the people who wanted to honor their gods, but also to protect themselves. They believed that the air was filled with demonic spirits that were trying to get inside of their bodies. They felt that the easiest way for a demon to do this was to attach itself to food, and when the person ate that food, the demon would enter the body. To keep this from happening, they believed they would be protected if that food was dedicated to their god who would cleanse the food of evil spirits. When this meat was offered to a pagan idol, the presiding priest would divide the portion of meat three ways. One portion was burned. The second portion of meat was consumed by those offering the meat as a sacrifice. The third portion was given to the priest who could use it to sustain himself or if he had more meat than he could eat, he could sell the meat in the markets for a reasonable profit. This meat was highly sought in the market because it was cheaper, it was believed to be cleansed of evil spirits, and blessed by their pagan gods. It was purchased by citizens and used for their meals in their private homes. The problem that surfaced in the church was the fact that some Christians believed that this meat was contaminated because it was offered to a pagan god on a pagan altar. They felt that eating this meat would be an act of worship to that particular god. These believers did not want to have anything to do with meat linked to a pagan idol. Many of them had come out of this kind of background. This food brought back memories of their old lifestyles. They also were concerned that people might conclude that they were reverting back to pagan worship if they partook of this meat. Their testimony was important to them. They were confused why other Christians did not feel the same way they felt. So this problem created tension in the church. Excellent Message by Chuck Smith. - Excerpt - Now there was in Corinth those intellectuals who were arguing that Pagan idols were nothing, they were representing gods that did not even exist, thus eating things that were sacrificed to them was no problem. They were putting down those who held to such convictions as intellectually inferior. It seems that there are always those who feel intellectually superior to others. The prophet Isaiah wrote, "Your wisdom and knowledge has perverted you, for you have said in your heart, I am and there is none other beside me.". KNOWLEDGE PUFFS UP. A. How many people have an inflated ego because they believe they are superior in knowledge than others? They are puffed up. Some of the most educated people I know are some the dumbest people I know. Warren
1 Coríntios 8
MacArthur - In verses 4–6 Paul states his agreement with the Corinthians who were theologically well taught. Therefore - Paul is going to bring his discussion of knowledge and love to a practical conclusion that related to the everyday life of the Corinthians. Concerning (same word in 1 Cor 8:1) the eating of things sacrificed to idols (eidolothuton), we know (eido beyond a shadow of doubt) that there is (absolutely) no such thing as an idol in the world - Paul is saying "we perceive that absolutely no idol in the world represents a real existence." In other words the idols were not real beings. For example an idol to Zeus that is a statue is a statue made to something that does not exist - there is no such a thing as a so-called deity named "Zeus." That is Paul's point about the vanity of idols. Note the plural "WE" which would refer to himself and those Corinthians who had a true understanding of idolatry (1 Cor 8:7) and realized that idols were inanimate objects without real existence. These were be the Corinthians who were stronger in their faith and knowledge of the essence of idolatry than the believers who were "weak" (Compare 1 Cor 8:9) They knew that the idols were certainly not gods. So where did idols come from? Paul clearly tells us they are the result of the rejection of the natural revelation of God so that all men (even the deepest, darkest jungles) are without excuse and will be held accountable for failing to respond to the revelation God provided. If a native in the deepest, darkest jungle responded appropriately to God, He would in some way may sure they were presented with the Gospel (I remember years ago they dropped radios into the jungle with the Gospel and sometime later when men got to the natives, they discovered some were already believers! Amazing? Absolutely! But God was clearly responding to their honest seeking of Him as the true God and not as some idol. The problem occurs when men refuse to seek Him for he made us all with a "God shaped vacuum" in our soul and it will be filled either the true God or falsehood. And so we read that man Professing to be wise, they became fools, 23 and exchanged the glory of the incorruptible God for an image in the form of corruptible man (LIKE A STATUE OF ZEUS OR BUDDHA, ETC) and of birds and four-footed animals and crawling creatures (SO-CALLED ANIMISM). 24 Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them (Ro 1:22-24+) That passage summarizes the pathogenesis of all idolatry. But sadly it does not stop there as Ro 1:24+ shows -- God gives idol worshippers into the power of their fallen flesh which in turn is the source of their insatiable desires to gratify self, which progressively results in corruption of their souls and ultimately destruction, not only in this life but in the life to come (eternal punishment)! Zodhiates - Thus when Paul writes that absolutely no idol exists in the world, nor represents a real existence, he means idols are merely a material representation of something imaginary that has no life in itself. Idols are dead, nonexistent, while the true God is spirit, not corruptible matter, who is alive and gives life (John 1:4; 14:6; 1 John 1:2; 5:20)....We must conclude that idols are not real beings. Idols do indeed exist, but that which they represent is nonexistent. MacArthur on no such thing as an idol - The image is not of anything that really exists. It only reflects the imagination of the one who designed it, or the impersonation of the demon who deceives through it (1 Cor 10:20).
1 Coríntios 8
MacArthur - Not all believers were mature in their knowledge and understanding of spiritual truths. Some were new Christians, freshly out of paganism and its many temptations and corruptions. They still imagined that idols, though evil, were real and that the gods the idols represented were real. They knew that there is only one right God but perhaps they had not yet fully grasped the truth that there is only one real God. Even if they did understand that there was only one real God, the experiences of their past paganism were so fresh that they rejected all that was related to it. To participate in any way was to be tempted to fall back into former practices. But some, being accustomed to the idol (eidolon) until now - In other words, some of those called (saved) in Corinth had been "habituated by repeated actions into a pattern of behavior." (Friberg). They were like the Israelites who had come out of Egypt, but in whom the remnants of Egypt had not come out of them! By analogy, these saints had been deeply entrenched in paganism, polytheism and idolatry, and even though now free in Christ, they had not completely realized how free they had become in Christ. Accustomed (4914)(sunetheia from sun = with + ethos = custom ) describes the state of being familiar and accustomed to something by frequent use or practice. Louw-Nida - a pattern of behavior more or less fixed by tradition and generally sanctioned by the society—‘custom, habit." Friberg - as an established practice; (1) objectively custom, usage, habit (Jn 18.39); (2) as a state, a being habituated by repeated actions into a pattern of behavior becoming used to, being accustomed to (1 Cor 8.7). BDAG - 1. a relationship in which the participants are compatible because of shared interests, friendship, fellowship, intimacy. There is a close semantic relationship between ‘being accustomed to one another’ in the sharing of values in a personal relationship and 2. a usage or practice that has become established or standard, custom - a. subjectively being or becoming accustomed 1 Co. 8:7 b. objectively custom, habit, usage 1 Co. 11:16 Sunetheia - Three uses in NT - Jn. 18:39; 1 Co. 8:7; 1 Co. 11:16 (Elsewhere only in Apocrypha - 4 Macc. 2:13; 4 Macc 6:13; 4 Macc. 13:22; 4 Macc. 13:27) Eat food as if it were sacrificed to an idol (eidolothuton) and their conscience being weak is defiled - As if indicates they ate it with the thought that it had been sacrificed to the idols. When these "weaker" brethren ate meat that they knew had been sacrificed to idols, it grated on their conscience. Undoubtedly they thought in eating idol meat, they were in effect committing idolatry. They "injured" their conscience as if they were in a sense participating once again in the paganism they had left when they believed in Christ. The thought that the meat had been sacrificed to idols brought up the old practices in which they had once gladly participated and they felt "defiled," their consciences smitten with a sense of "dirtiness," of guilt and of shame. The wilful violation of conscience contains within itself a seed of destruction. -- David Brown Weak speaks of a weakness in faith, which through lack of advanced knowledge, considers externals of the greatest importance (1Cor 8:7, 9, 10, cp similar use of related verb astheneo in Romans 14:1-2+) Weak conscience - as we might say "diseased," incapable of forming a sound healthy judgment. As we speak of weak nerves the apostle speaks of a weak conscience. A person who has been taught when a child to believe in ghosts, will sometimes be seized with dread if he is alone at night, though his reason has long since convinced him that spectres do not appear. Similarly, though the moral reason of a Christian tells him that the heathen deities which he formerly worshipped do not exist, yet it requires spiritual knowledge of the true God to allay his dread. Cf. 1 Timothy 1:5, where the apostle joins "a good conscience" with "faith unfeigned." (Principal Edwards.) Arnold - Some people are still so accustomed to Idols that when they eat such food they think of it as having been sacrificed to an idol. Not every Christian in Corinth had a knowledge that meat offered to idols is nothing. They could not make the theological and practical distinction between the meat and the idolatry. They still made a religious connection between the meat and the idol. Therefore, it was not just meat for the weaker brother. It was meat offered to an idol and this was sinful in the mind of the weaker brother. And since their conscience is weak, it is defiled. For these weak brethren to eat this meat would defile the conscience which says it is wrong for them to eat meat sacrificed to idols. What is a weak conscience? It is a conscience which has been trained by upbringing, background and teaching so as to make one feel sinful or guilty when doing or seeing others participating in a questionable practice. It is a conscience which needs instruction, training and development so as to enlighten the person to Christian liberty. The weak brother is not sure whether he himself should eat of the meat. To eat or not to eat for this weaker brother becomes the question. How then is his conscience defiled? He senses he is doing wrong; he feels condemned and guilty when he involves himself in a questionable practice, but at the same time he likes it. His conviction is sincere but he is placed into frustration. The rule for the weak brother is: “When in doubt, don't" “But the man who doubts is condemned if he eats, because his eating is not from faith; and everything that does not come from faith is sin: (Rom. 14:23). Any questionable practice which cannot be done by a Christian with a clear conscience should not be practiced because it will cause the brother to sin, defiling his conscience. A Christian must never violate his conscience, and to do so is sin for him. He may open his conscience to understanding and training, but he must never practice any doubtful thing until he has a clear conscience to do so, or he will end up sinning in a big way. (1 Corinthians 8:1-13 Questionable Practices At Corinth) MacArthur - A defiled conscience is one that has been ignored and violated. Such a conscience brings confusion, resentment, and feelings of guilt. A person who violates his conscience willingly does what he thinks to be wrong. In his own mind he has committed sin; and until he fully understands that the act is not sin in God’s eyes, he should have no part in it. “He who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin” (Rom. 14:23). Defiled conscience is defiled faith. Such behavior brings guilt feelings, despair, and loss of joy and peace. It may also lead to sinful thoughts connected with former pagan practices and even lead a person back into some of them. Paul’s primary point in the present passage is that anyone who causes such a weaker brother to defile his conscience and his faith helps lead that brother into sin. Knowledge may tell us that something is perfectly acceptable, but love will tell us that, because it is not acceptable to a fellow believer’s conscience, we should not take advantage of our freedom. ESV Study Bible as an interesting thought - The pagans of Paul’s day feared what the gods might do to those who neglected to worship them. Some of the Christians in Corinth probably found it a constant struggle to place their trust solely in Christ instead of trying to placate the gods they used to worship. Conscience (4893) suneidesis from sun/syn = with + eido = know) literally means a "knowing with", a co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. It describes the witness borne to one's conduct by that faculty by which we apprehend the will of God. The Greek noun suneidesis is the exact counterpart of the Latin con-science, “a knowing with,” a shared or joint knowledge. It is our awareness of ourselves in all the relationships of life, especially ethical relationships. We have ideas of right and wrong; and when we perceive their truth and claims on us, and will not obey, our souls are at war with themselves and with the law of God. Suneidesis is that process of thought which distinguishes what it considers morally good or bad, commending the good, condemning the bad, and so prompting to do the former and avoid the latter. To have a "clear conscience" does not mean that we have never sinned or do not commit acts of sin. Rather, it means that the underlying direction and motive of life is to obey and please God, so that acts of sin are habitually recognized as such and faced before God (1Jn 1:9) Webster defines conscience as the sense or consciousness of the moral goodness or blameworthiness of one’s own conduct, intentions, or character together with a feeling of obligation to do right or be good. Suneidesis in the Corinthian letters - 1 Co. 8:7; 1 Co. 8:10; 1 Co. 8:12; 1 Co. 10:25; 1 Co. 10:27; 1 Co. 10:28; 1 Co. 10:29; 2 Co. 1:12; 2 Co. 4:2; 2 Co. 5:11; Related Resources: In Depth Discussion of Conscience - including multiple quotes, illustrations, etc related to conscience Baker Evangelical Dictionary Conscience What is the conscience? | GotQuestions.org How can I get a clear conscience? | GotQuestions.org Weak (sick, helpless) (772)(asthenes from a = without + sthénos = strength, bodily vigor) (See study of related verb astheneo - note the concentration of asthenes/astheneo in the epistles to the Corinthians - almost 50% of NT uses) is literally without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of the uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc) and thus powerlessness to produce results. Asthenes - 22v - Matt. 25:43; Matt. 25:44; Matt. 26:41; Mk. 14:38; Lk. 10:9; Acts 4:9; Acts 5:15; Acts 5:16; Rom. 5:6; 1 Co. 1:25; 1 Co. 1:27; 1 Co. 4:10; 1 Co. 8:7; 1 Co. 8:9; 1 Co. 8:10; 1 Co. 9:22; 1 Co. 11:30; 1 Co. 12:22; 2 Co. 10:10; Gal. 4:9; 1 Thess. 5:14; Heb. 7:18 Defiled (3435)(moluno) literally meant to cause something to become dirty as when smeared with dirt, mud, filth. It was used of used of "moral soil" ("smut") that defouls and besmirches the soul. All three uses are figurative - 1 Cor 8:7 a "befouled" conscience, Rev 3:4+ of garments not soiled (before believing they had "filthy garments" as we all did = see Isa 64:6, after believing they could still be "soiled" - Jas 1:27, Jude 1:23, and cleansed by confession - 1 Jn 1:9), become spiritually besmirched (by sin), and Rev 14:4+ of the 144,000 who have not been defiled with women. In Rev 3:4, 14:4 the reference is not just to sexual continence in the strict sense but to the faithfulness of the community (cf.Rev 14:1) as the bride of Christ (cf. 2Co 11:2)The picture of moluno is of sin smearing a person with its spiritual filth. Moluno in the Septuagint - Gen. 37:31; Cant. 5:3; Isa. 59:3; Isa. 65:4; Jer. 12:10; Jer. 23:11; Lam. 4:14; Ezek. 7:17; Ezek. 21:7; Zech. 14:2; (In Apocrypha - 1 Es. 8:80; Tob. 3:15; Tbs. 3:15; 1 Macc 1:37; 2 Macc. 6:2; 2 Macc. 14:3; 4 Macc. 9:20; Sir. 13:1; Sir. 21:28; Sir. 22:13) Related Resources: What is the conscience? | GotQuestions.org What does it mean to have a seared conscience? | GotQuestions.org How can I get a clear conscience? | GotQuestions.org American Tract Society Conscience Bridgeway Bible Dictionary Conscience Baker's Evangelical Dictionary Conscience Charles Buck Dictionary Conscience Easton's Bible Dictionary Conscience Hastings' Dictionary of the Bible Conscience Hastings' Dictionary of the NT Conscience Holman ' Dictionary of the NT Conscience King James Dictionary Conscience Morrish Bible Dictionary Conscience Vines' Expository Dictionary Conscience Webster Dictionary Conscience Watson's Theological Dictionary Conscience International Standard Bible Encyclopedia Conscience McClintock and Strong's Bible Encyclopedia Conscience Torrey's Topic - Conscience Witnesses in man Proverbs 20:27; Romans 2:15 Accuses of sin Genesis 42:21; 2 Samuel 24:10; Matthew 27:3; Acts 2:37 We should have the approval of Job 27:6; Acts 24:16; Romans 9:1; 14:22 The blood of Christ alone can purify Hebrews 9:14; 10:2-10,22 Keep the faith in purity of 1 Timothy 1:19; 3:9 Of saints, pure and good Hebrews 13:18; 1 Peter 3:16,21 Suffer patiently for 1 Peter 2:19 Testimony of, a source of joy 2 Corinthians 1:12; 1 John 3:21 Of others, not to be offended Romans 14:21; 1 Corinthians 10:28-32 Ministers should commend themselves to that of their people 2 Corinthians 4:2; 5:11 Of the wicked, seared 1 Timothy 4:2 Of the wicked, defiled Titus 1:15 Without spiritual illumination, a false guide Acts 23:1; 26:9 R C
1 Coríntios 8
MacArthur - Obviously, some Corinthian believers could not handle such liberty; it would pull them down into the pit from which they had been delivered. If an immature brother sees us doing something that bothers his conscience, his spiritual life is harmed. We should never influence a fellow Christian to do anything that the Holy Spirit, through that person’s conscience, is protecting him from. Barclay on stumbling block (proskomma) "means 'a barrier', 'a hindrance', 'a road-block'. It is the word that would be used for a tree that has been felled and laid across a road to block it. We must never do or allow anything which would be a road-block on the way to goodness. (New Testament Words) Liberty (1849) exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia in this passage in 1 Cor 8:9 is used with the idea of freedom of choice, right to act, decide, etc. (Compare this nuance in Jn 10:18; Acts 5:4; Ro 9:21; 1Cor 9:4-6, 1Cor 12; 2 Th 3:9; Heb 13:10 ; Rev 13:5; Rev 22:14) Note that exousia becomes a "key word" in 1 Corinthians 9 - (All uses in the Corinthian letters) - 1 Co. 7:37; 1 Co. 8:9; 1 Co. 9:4; 1 Co. 9:5; 1 Co. 9:6; 1 Co. 9:12; 1 Co. 9:18; 1 Co. 11:10; 1 Co. 15:24; 2 Co. 10:8; 2 Co. 13:10 Stumbling block (4348)(proskomma from prós = to, against + kopto = cut, strike) can describe literal or figurative stumbling. It is something a person trips over. Thus proskomma can be an obstacle in the way which if one strikes his foot against he stumbles or falls or figuratively it can describe that over which a soul stumbles i.e. by which is caused to sin or which causes an occasion of apostasy. It is also used figuratively, to describe a cause of falling or an occasion of sinning (Ro 14:13, 20; 1Cor. 8:9; Septuagint: Ex 23:33; 34:12). All 6 NT uses - Rom. 9:32; Rom. 9:33; Rom. 14:13; Rom. 14:20; 1 Co. 8:9; 1 Pet. 2:8 Proskomma is used in a similar context in Romans 14 Romans 14:13 Therefore let us not judge one another anymore, but rather determine this–not to put an obstacle (proskomma) or a stumbling block (skandalon) in a brother’s way. Romans 14:20 Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense (proskomma). Devotional - But beware lest somehow this liberty of yours become a stumbling block to those who are weak (1 Corinthians 8:9). Many states in the U.S. allow motorists to make a right turn when the traffic signal is red—if the way is clear. This gives drivers liberty and keeps traffic moving. At some intersections, however, signs say, "No turn on red." These corners are exceptions because they are potential danger spots. By turning on red there, a motorist could cause a serious accident. In 1 Corinthians 8, we have a similar situation concerning Christian liberty. Paul had perfect freedom to eat meat offered to idols. He knew that there was only one true God and that idols were nothing. Eating meat offered to them was neither right nor wrong. But not all believers felt that way. A person who had a weak conscience believed that the meat was defiled by the idol, and therefore it was off limits. Paul recognized the need to take special care lest by eating he would influence such a person to eat, thus violating his conscience. Concern for weaker believers kept him from exercising his liberty. None of us has a right to do as we please,unless we please to do right. 1 CORINTHIANS 8:9 READ: 1 Corinthians 8 DRIVING on a big-city freeway can be dangerous. But I've found more danger at a busy intersection just a half mile from home. Even when the light turns green, I proceed with great caution. You see, one time a driver came roaring through a red light when I had the right of way. Thank God for brakes—both providential breaks and power brakes! There's a striking similarity between that little drama and the issue Paul discusses in 1 Corinthians. With him, the question was whether or not to eat meat offered to idols. God's Word and Paul's conscience gave him a green light. But for Paul to do what was lawful could hurt or even destroy a weaker Christian. So he stopped even though he had a green light. Because of his love for them, he did not want to be a stumbling block, so he chose not to insist on his own rights. Thank You, Lord, for the freedom I have in You. May I never exercise my freedom in a way that causes another person confusion or doubt. May I use my freedom to build up Your body, the church, not weaken it. 1 Corinthians 8:10 For if someone sees you, who have knowledge, dining in an idol's temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols? Amplified - For suppose someone sees you, a man having knowledge [of God, with an intelligent view of this subject and] reclining at table in an idol’s temple, might he not be encouraged and emboldened [to violate his own conscientious scruples] if he is weak and uncertain, and eat what [to him] is for the purpose of idol worship? Wuest For if a certain one sees you, the one who has knowledge, reclining at a sacrificial banquet in the idol’s temple, will not the conscience of the one who is weak be built up to the place where he will be eating the things sacrificed to idols? (Eerdmans Publishing - used by permission) NET 1 Corinthians 8:10 For if someone weak sees you who possess knowledge dining in an idol's temple, will not his conscience be "strengthened" to eat food offered to idols? NLT 1 Corinthians 8:10 For if others see you-- with your "superior knowledge"-- eating in the temple of an idol, won't they be encouraged to violate their conscience by eating food that has been offered to an idol? ESV 1 Corinthians 8:10 For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? NIV 1 Corinthians 8:10 For if anyone with a weak conscience sees you who have this knowledge eating in an idol's temple, won't he be emboldened to eat what has been sacrificed to idols? GNT 1 Corinthians 8:10 ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον, οὐχὶ ἡ συνείδησις αὐτοῦ ἀσθενοῦς ὄντος οἰκοδομηθήσεται εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν; KJV 1 Corinthians 8:10 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; YLT 1 Corinthians 8:10 for if any one may see thee that hast knowledge in an idol's temple reclining at meat -- shall not his conscience -- he being infirm -- be emboldened to eat the things sacrificed to idols, ASV 1 Corinthians 8:10 For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols? CSB 1 Corinthians 8:10 For if someone sees you, the one who has this knowledge, dining in an idol's temple, won't his weak conscience be encouraged to eat food offered to idols? NKJ 1 Corinthians 8:10 For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? NRS 1 Corinthians 8:10 For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? NAB 1 Corinthians 8:10 If someone sees you, with your knowledge, reclining at table in the temple of an idol, may not his conscience too, weak as it is, be "built up" to eat the meat sacrificed to idols? NJB 1 Corinthians 8:10 Suppose someone sees you, who have the knowledge, sitting eating in the temple of some false god, do you not think that his conscience, vulnerable as it is, may be encouraged to eat foods dedicated to false gods? GWN 1 Corinthians 8:10 For example, suppose someone with a weak conscience sees you, who have this knowledge, eating in the temple of a false god. Won't you be encouraging that person to eat food offered to a false god? BBE 1 Corinthians 8:10 For if a man sees you, who have knowledge, taking food as a guest in the house of an image, will it not give him, if he is feeble, the idea that he may take food offered to images? who have knowledge: 1Co 8:1,2 dining in an idol's temple: 1Co 10:20,21 Nu 25:2 Jud 9:27 Am 2:8 will not his conscience 1Co 10:28,29,32 Ro 14:14,23 be strengthened, 1Co 8:1 1 Corinthians 8 Resources - Multiple Sermons and Commentaries Dinner with the Demons in an Idol's Temple DINING IN A PAGAN RESTAURANT For (gar) term of explanation. Paul explains why he had given them the command to continually keep their eyes open for a weaker brother who might see them eating meat sacrificed to idols and be stumbled. If This is a third class conditional statement, which means a weaker brother might just happen to see the stronger brother eating a "MacIdol Burger!" Someone sees you, who have knowledge (gnosis) dining in an idol's temple - In this context the someone is the weaker brother and the knowledge is that possessed by the stronger brother as in 1 Cor 8:1+. The Amplified puts it this way = "For suppose someone sees you, a man having knowledge [of God, with an intelligent view of this subject and] reclining at table in an idol’s temple." Frankly, I would think this is pushing one's liberty (1 Cor 8:9) a bit too far, for it's one thing to eat a "MacIdol Burger" at the restaurant next to the idol temple, but seems to be quite another thing to actually enter into the idol temple and dine in this evil atmosphere! This seems to go against Paul's command in 1 Cor 10:14+ to "Flee (present imperative see our need to depend on the Holy Spirit to obey) from idolatry!" Will not his conscience (suneidesis), if he is weak, be strengthened (oikodomeo) to eat things sacrificed to idols (eidolothuton) - This is a rhetorical statement. The answer is of course, the weak brother would be "built up" (oikodomeo). This seems to be a play on Paul's use of the same verb oikodomeo in 1 Cor 8:1 where he stated that "love builds up." In this context oikodomeo has the opposite effect Paul desired. The NAS translates it strengthened rather than build up. Wuest paraphrases it "will not the conscience of the one who is weak be built up to the place where he will be eating the things sacrificed to idols?" The net effect of the stronger brother's knowledge is not to build up his faith, but actually to tear it down! Arnold - When a weak brother sees a strong brother eating a delicious T-bone steak in the temple restaurant, it will strengthen, encourage or influence his to try it for himself, even though his conscience says it is wrong for him. In trying this questionable practice, the weaker brother may go back into his old idolatrous habits, bringing disgrace on his Christian testimony. Opening his weak conscience to eat meat sacrificed to idols, which he saw a strong brother do, gets the weak brother out of fellowship with Christ because of past associations with idolatry, so the result is the weak brother gets wiped out spiritually. The stronger brother has influenced the weaker brother to do something his conscience could not handle. The obvious result is a spiritual disaster because his weak conscience gets hardened and insensitive to the danger of the questionable practice which he cannot handle. (1 Corinthians 8:1-13 Questionable Practices At Corinth) MacArthur- if a Christian who has a conscience that is weak sees a mature believer eating in the temple, the weak brother is likely to be tempted to go against his own conscience and to eat in the temple himself. That could be dangerous to him, causing him to go against his own conscience. Here is the point - The weaker brother is learning how to ignore his conscience—a dangerous thing to learn! J Oswald Sanders - The Weak Conscience 1 Corinthians 8:10 A weak conscience is one that is unhealthy, overscrupulous, and oversensitive (1 Corinthians 8:7–12). It reacts faithfully according to its light, but like a compass with a weak magnetic current, it is easily influenced and tends to vacillate. Its possessor is constantly tormented by doubt as to whether an action is right or wrong and constantly digs up in unbelief what has been sown in faith. It is very possible to become a martyr to conscience, as John Wesley discovered when he one day vowed that he would not speak to a soul unless the Spirit definitely prompted him. On arriving at Kingswood at the end of the day he found he had not spoken to a soul. He then made the resolution that when there were souls needing speaking to, it would be best for him to do the speaking and trust the Holy Spirit to use the opportunity in the best way. A conscience may be weak for two reasons—an imperfect knowledge of God’s Word and will, with a consequent imperfect faith, or a lack of surrender that leads to vacillating choices. When we obey the known will of God or are willing to do that will, we need not be harassed by an overscrupulous conscience, and we should refuse to constantly review an action committed in good faith. Too many are given to the unsatisfying occupation of photographing themselves and developing their own film. The corrective is to clearly face the issues involved in a situation in the light of Scripture and, seeking the guidance of the Spirit, come to a decision according to one’s best judgment. Thereafter we should resolutely refuse to reopen the matter. (SC) 1 Corinthians 8:11 For through your knowledge he who is weak is ruined, the brother for whose sake Christ died. Amplified - And so by your enlightenment (your knowledge of spiritual things), this weak man is ruined (is lost and perishes)—the brother for whom Christ (the Messiah) died! Wuest For the one who is weak, through your knowledge is being ruined [in his Christian life], your brother on account of whom Christ died (Eerdmans Publishing - used by permission) NET 1 Corinthians 8:11 So by your knowledge the weak brother or sister, for whom Christ died, is destroyed. NLT 1 Corinthians 8:11 So because of your superior knowledge, a weak believer for whom Christ died will be destroyed. ESV 1 Corinthians 8:11 And so by your knowledge this weak person is destroyed, the brother for whom Christ died. NIV 1 Corinthians 8:11 So this weak brother, for whom Christ died, is destroyed by your knowledge. GNT 1 Corinthians 8:11 ἀπόλλυται γὰρ ὁ ἀσθενῶν ἐν τῇ σῇ γνώσει, ὁ ἀδελφὸς δι᾽ ὃν Χριστὸς ἀπέθανεν. KJV 1 Corinthians 8:11 And through thy knowledge shall the weak brother perish, for whom Christ died? YLT 1 Corinthians 8:11 and the brother who is infirm shall perish by thy knowledge, because of whom Christ died? ASV 1 Corinthians 8:11 For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died. CSB 1 Corinthians 8:11 Then the weak person, the brother for whom Christ died, is ruined by your knowledge. NKJ 1 Corinthians 8:11 And because of your knowledge shall the weak brother perish, for whom Christ died? NRS 1 Corinthians 8:11 So by your knowledge those weak believers for whom Christ died are destroyed. NAB 1 Corinthians 8:11 Thus through your knowledge, the weak person is brought to destruction, the brother for whom Christ died. NJB 1 Corinthians 8:11 And then it would be through your knowledge that this brother for whom Christ died, vulnerable as he is, has been lost. GWN 1 Corinthians 8:11 In that case, your knowledge is ruining a believer whose faith is weak, a believer for whom Christ died. BBE 1 Corinthians 8:11 And so, through your knowledge, you are the cause of destruction to your brother, for whom Christ underwent death. he who is weak is ruined: 1Co 8:13 10:33 11:1 Ro 14:15,20,21 15:1-3 1 Corinthians 8 Resources - Multiple Sermons and Commentaries For through your knowledge (gnosis) - Paul continues addressing the stronger brother ("your") with greater knowledge of his liberty in Christ. He who is (present tense - continually) weak (astheneo) is (present tense, passive voice - continually be) ruined - The Amplified has a rather strong translation "this weak man is ruined (is lost and perishes)." That could almost be read to say the weaker brother would lose his salvation, which of course is not remotely what Paul is teaching here. Wuest is somewhat closer, paraphrasing it as "being ruined [in his Christian life]." When we were saved Paul gives one of the purposes for which we were saved, explaining that "we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Eph 2:10+) This weaker brother was saved for "good works," but now in the "ruined state" is unable to accomplish the works for which he was saved! (Ruined apollumi is first word in Greek sentence for emphasis). MacArthur on ruined - Ruined has the idea of “to come to sin.” We cause that person to sin by leading him into a situation he cannot handle.... Arnold - Misuse of freedom by the strong may well inflict ruinous damage on the weak by inducing him to do what he otherwise might not do. Christ died for the weak brother and Christ loves him as much as he loves the strong brother. If Christ loved the weaker brother enough to die for him, then the strong brother ought to love him enough so as not to put any stumbling block in his way that might hinder spiritual growth. (1 Corinthians 8:1-13 Questionable Practices At Corinth) Is ruined (622) apollumi from apo = away from or wholly + olethros = state of utter ruin) as it relates to men, is not the loss of being per se, but is more the loss of well-being. It means to ruin so that the person ruined can no longer serve the use for which he was designed. To render useless. The gospel promises everlasting life for the one who believes. The failure to possess this life will result in utter ruin and eternal uselessness (but not a cessation of existence). Apollumi then has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. Apollumi in the Corinthian letters - 1 Co. 1:18; 1 Co. 1:19; 1 Co. 8:11; 1 Co. 10:9; 1 Co. 10:10; 1 Co. 12:23; 1 Co. 15:18; 2 Co. 2:15; 2 Co. 4:3; 2 Co. 4:9; The brother for whose sake Christ died (apothnesko) - This statement would or should be painful for the stronger brother to read, and in fact the next verse adds to the pain. Arnold - Every Christian is in spiritual union with Christ, and any sin done against the believer is a direct sin against Christ. Whenever the stronger brother wounds the conscience of the weaker brother over any questionable practice, the stronger brother has sinned, not only against the weaker brother but against Christ. A warning is given to the strong brother by the Lord Jesus: “But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea” (Matt. 18:6). (1 Corinthians 8:1-13 Questionable Practices At Corinth) Vance Havner - A Test for Making Decisions If you have a doubtful issue in your life, something with a question mark after it, put it to this fourfold test. The test of expediency (1 Cor. 6:12). The test of enslavement (1 Cor. 6:12). The test of edification (1 Cor. 10:23). The test of example (1 Cor. 8). If your problem clears these four hurdles, it should no longer be a problem.
1 Coríntios 8
MacArthur - The voice of a Christian’s conscience is the instrument of the Holy Spirit. If a believer’s conscience is weak it is because he is spiritually weak and immature, not because the leading of his conscience is weak. Conscience is God’s doorkeeper to keep us out of places where we could be harmed. As we mature, conscience allows us to go more places and to do more things because we will have more spiritual strength and better spiritual judgment. A small child is not allowed to play with sharp tools, to go into the street, or to go where there are dangerous machines or electrical appliances. The restrictions are gradually removed as he grows older and learns for himself what is dangerous and what is not. God confines His spiritual children by conscience. As they grow in knowledge and maturity the limits of conscience are expanded. We should never expand our actions and habits before our conscience permits it. And we should never encourage, either directly or indirectly, anyone else to do that. Is weak (770) astheneo from asthenes = without strength, powerless from a = without + sthenos = strength, bodily vigor) means to be feeble (in any sense), to be diseased, impotent, sick, to lack strength, to be infirm, to be weak. Moo (commenting on James 5:14+) a good point in regard to the figurative interpretation writing that "When astheneō refers to spiritual weakness, this meaning is made clear by a qualifier (“in conscience” in 1 Cor. 8:7; “in faith” in Ro 14:1, 2) or by the context. More importantly, in the NT material that has exercised the greatest influence on James’s vocabulary and theology (the Gospels), astheneō always denotes physical illness (Matt. 10:8; 25:36, 39; Mark 6:56; Luke 4:40; John 4:46; 5:3, 7; 6:2; 11:1, 2, 3, 6)." (Ibid) Astheneo in the Corinthian letters - 1 Co. 8:11; 1 Co. 8:12; 2 Co. 11:21; 2 Co. 11:29; 2 Co. 12:10; 2 Co. 13:3; 2 Co. 13:4; 2 Co. 13:9 1 Corinthians 8:13 Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble. Amplified - Therefore, if [my eating a] food is a cause of my brother’s falling or of hindering [his spiritual advancement], I will not eat [such] flesh forever, lest I cause my brother to be tripped up and fall and to be offended. Wuest because of which very fact, since food makes my brother stumble, I will in no case eat animal flesh forever, in order that I may not make my brother stumble. (Eerdmans Publishing - used by permission) NET 1 Corinthians 8:13 For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin. NLT 1 Corinthians 8:13 So if what I eat causes another believer to sin, I will never eat meat again as long as I live-- for I don't want to cause another believer to stumble. ESV 1 Corinthians 8:13 Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble. NIV 1 Corinthians 8:13 Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall. GNT 1 Corinthians 8:13 διόπερ εἰ βρῶμα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέα εἰς τὸν αἰῶνα, ἵνα μὴ τὸν ἀδελφόν μου σκανδαλίσω. KJV 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. YLT 1 Corinthians 8:13 wherefore, if victuals cause my brother to stumble, I may eat no flesh -- to the age -- that my brother I may not cause to stumble. ASV 1 Corinthians 8:13 Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble. CSB 1 Corinthians 8:13 Therefore, if food causes my brother to fall, I will never again eat meat, so that I won't cause my brother to fall. NKJ 1 Corinthians 8:13 Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble. NRS 1 Corinthians 8:13 Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall. NAB 1 Corinthians 8:13 Therefore, if food causes my brother to sin, I will never eat meat again, so that I may not cause my brother to sin. NJB 1 Corinthians 8:13 That is why, if food can be the cause of a brother's downfall, I will never eat meat any more, rather than cause my brother's downfall. GWN 1 Corinthians 8:13 Therefore, if eating food offered to false gods causes other believers to lose their faith, I will never eat that kind of food so that I won't make other believers lose their faith. BBE 1 Corinthians 8:13 For this reason, if food is a cause of trouble to my brother, I will give up taking meat for ever, so that I may not be a cause of trouble to my brother. if food causes my brother to stumble: 1Co 6:12 9:12,19-23 10:33 11:1 13:5 Ro 14:21 2Co 11:29 2Ti 3:8,9 1 Corinthians 8 Resources - Multiple Sermons and Commentaries Therefore - Term of conclusion. Based upon the clear and ever present danger of a stronger brother flaunting their liberty to openly eat meat sacrificed to idols, Paul gives the conclusion, a conclusion which is very personal! If - This is a first class conditional statement, which means the weaker brother will likely be cause to stumble. Food causes my brother to stumble - Amplified - "if [my eating a] food is a cause of my brother’s falling or of hindering [his spiritual advancement]" MacArthur - Paul restates the principle he has been explaining. In regard to doubtful things a Christian’s first concern should not be to exercise his liberty to the limit but to care about the welfare of his brother in Christ. Paul set the example. He would never eat meat again, or do anything else his own conscience allowed him to do, if that would cause his brother to stumble. Arnold - Notice what Paul concluded. He did not say, "I'll eat just a little meat,” or "I won’t eat when a weaker brother is around.” No! He would not eat meat ever if that is what it took to help a weaker brother understand grace. As far as Paul was concerned, he was willing to forego any rights or privileges in order to keep a brother from stumbling and maintain the unity of the body of Christ. Paul’s position was, "When in doubt, don’t do it!" He did not walk the thin line between what is doubtful and what is sin. The important thing to him was not his own rights, nor his own comforts or his own pleasures, but the well-being of all Christians. Paul chose to operate on a higher principle than knowledge. He operated on the highest principle which is love. "It is better not to eat meat or drink win or to do anything else that will cause your brother to far (Rom. 14:21). (1 Corinthians 8:1-13 Questionable Practices At Corinth) Stumble ( take offense) (4624) skandalizo from skandalon= a trap = put a snare or stumbling block in way; English = scandalize = to offend the moral sense of) means to put a snare (in the way), hence to cause to stumble, to give offense. To entrap, trip up, or entice to sin, offend. So in Mt 5:29-30 skandalizo is used in the active sense which conveys the idea to cause to do wrong, to entice to commit sin. In the passive sense it be means to be led into sin, to be caused to do wrong. In the passive some uses mean to be offended (Mt 11:6), the idea being that one is taking offense at Jesus and/or refusing to believe in Him. Finally, skandalizo can mean to furnish an occasion for some to be shocked, angered, or offended (Mt 17:27). Skandalizo is derived from skandalon which refers to stick in a trap on which the bait is placed and which springs up and shuts the trap at the touch of the careless, unwary animal. It follows that the idea is to put a stumbling block or impediment in one's way, upon which another may trip and fall. Jesus' point is that anything or anyone that morally traps us (by our senses, visual, touch, and by expansion not excluding the other senses such as hearing), and causes us to fall into sin should be eliminated, radically and quickly. If we do not make every necessary effort to control our surroundings, what we watch and read, who we keep company with and speak with, etc, then those things will control us. If you cannot control something, it needs to be "jettisoned" to keep the boat afloat so to speak. Skandalizo - 27v in NT - only use in 1 Corinthians. - Matt. 5:29; Matt. 5:30; Matt. 11:6; Matt. 13:21; Matt. 13:57; Matt. 15:12; Matt. 17:27; Matt. 18:6; Matt. 18:8; Matt. 18:9; Matt. 24:10; Matt. 26:31; Matt. 26:33; Mk. 4:17; Mk. 6:3; Mk. 9:42; Mk. 9:43; Mk. 9:45; Mk. 9:47; Mk. 14:27; Mk. 14:29; Lk. 7:23; Lk. 17:2; Jn. 6:61; Jn. 16:1; 1 Co. 8:13; 2 Co. 11:29 I will (absolutely) never eat meat again, so that I will not cause my brother to stumble - In view of the destructive effects on a weaker brother, Paul will give up his liberty to eat "MacIdol Burgers" if that is what he has to do to assure that he never causes his brother to stumble! That is called death to self! That is called imitating Jesus as he wrote in Phil 2:3-4 "Do nothing (HOW MUCH?) from selfishness or empty conceit (OR OUT OF KNOWLEDGE OF LIBERTY WE HAVE IN CHRIST!), but with humility of mind regard one another (SPECIFICALLY THE WEAKER BROTHER FOR WHOM CHRIST DIED!) as more important than yourselves; do not merely look out for your own personal interests (AND PERSONAL "LIBERTY"), but also for the interests of others (THE BUILDING UP OF YOUR BROTHER IN LOVE!)." Liberty vs. Temptation "Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall."—1 Corinthians 8:13 Marco Polo was the son of a Venetian merchant. In 1270, when he was fifteen years old, Polo and his father made an overland journey to China to trade with Kublai Khan. Khan was overjoyed with their arrival and requested that Polo's father be his ambassador to Rome and presented Marco's father with numerous expensive gifts. Later the Polos returned to China through Baghdad to the edge of the Gobi Desert. There they rested at a town called Lop to pick up supplies and camels to cross the desert. In Lop they heard strange stories of people who had tried to cross the desert and had died. The arduous crossing of the desert with its heat, lack of water, and constant swirling winds caused delirium. Many strayed away from their caravans enticed by the sound of a wind that sounded like voices of their friends. The people of Lop warned: "Do not stray from your caravan. You will hear false voices that will call out your names as though they were your friends calling you. Following these voices you will be led in the wrong direction and hopelessly lost." The voices of those whom we think are our friends can lead us into dangerous temptations. You may have liberty. But do not let that liberty lead someone else into sin. Are you considerate in your liberty to ensure that others will not fall into sin? Today ask God for wisdom in your conduct. "There are many forms of recreation which in themselves might be honorable, but they have become associated with worldliness and godlessness and have proved to be snares to many a young heart. The law of love leads me to avoid them and in no way encourage others to participate in them."—A. B. Simpson Larry Richards - When Doctrine Divides (1 Cor. 8:1–13) At first glance it looks like a fight over roast beef. One group said, “Don’t eat it! It’s polluted!” The other said, “Looks all right to me. Mmmm. Tastes good too!” Actually it’s a doctrinal battle, set in the kitchen. The folks who cried, “Polluted” were saying that any animal offered to a pagan deity bears the taint of idolatry. The folks who said, “Tastes good. And less filling,” were saying that pagan deities aren’t real! So whatever was offered to an idol can’t be polluted by the act! What fascinates me here is that Paul showed us a fascinating approach to resolving our doctrinal disputes. He didn’t say, “Well, this group is right.” Instead he said, “Knowledge puffs up, but love builds up. The man who thinks he knows something does not yet know as he ought to know. But the man who loves is known by God” (vv. 1–3). What in the world was he saying? Simply that those arguments about “who’s right” won’t help settle doctrinal disputes! The claim of superior knowledge just leads to pride. And that pride was ill-founded. Whatever we know, we know it imperfectly. So those fights about who is right about doctrine can only isolate us from one another. In view of our human limitations, we can’t even be sure the winner of the argument is more than half right! What Paul suggested is that we approach doctrinal disputes on the basis of love, rather than of knowledge. Love doesn’t puff people up, it builds them up. And love opens up our hearts to the ministry of the Spirit of God, who is able then to instruct both parties in the debate (implied by v. 3, “is known by God”). What about while we’re waiting to learn? Why then, each group needs to be sensitive to the other’s convictions and conscience. We can exercise our freedom and live by our personal beliefs. But we also need to be “careful, however, that the exercise of your freedom does not become a stumbling block to the weak” (v. 9). Is it wrong to dispute over doctrine? Not at all. It’s only wrong if dialogue becomes a dispute, and dispute dissension. We need to hammer out our understanding of God’s truth. But we need to do it together, so we can learn from each other. And we need to do it in a spirit of love, so that both parties can grow spiritually through the experience. Personal Application Hold on to your doctrines, but hold on even tighter to your brothers and sisters in Christ. Quotable “It has not pleased God to save His people by dialectic.”—Ambrose of Milan Arnold -CONCLUSION There are some cautions and clarifications Christians should observe to rightly understand questionable practices. (1) Paul is not deprecating knowledge. We must have knowledge to guide the conscience. He is appreciating love as the highest principle. (2) Paul is not saying that a Christian must abandon all Christian liberty to appease the ignorant prejudices of legalists and bigots. A person with a weak conscience is still sincerely wrestling with the right or wrong of a particular action. A legalist is set in his wrong, prejudiced convictions and demands that everyone conform to them. (3) Paul does not say the strong Christian must be permanently shackled by the weak brother. He does not say a Christian should never use his liberty, but he may temporarily set it aside to help the weak brother understand grace. (4) Paul does not say that strong Christians ought to be concerned about Christian taboos all over the world and seek to conform. The emphasis is upon offending a brother in your culture, and that only if someone sees you." (5) Paul is not teaching legalism. A legalist says you can't be a Christian and do certain questionable practices. This is not Christianity. When a person comes to Christ, he enters into a sphere of liberty where he is free to enjoy all the wonderful things God has provided for him if his conscience permits. (6) what Paul is teaching is that because of the stronger brother’s concern and love for the weaker brother, he chooses not to exercise his right of Christian liberty for fear that he might influence the weak brother to violate his conscience and fall into sin. A strong brother is free to exercise liberty and he is just as free not to exercise it. (7) Paul is saying that with liberty comes more responsibility to use one’s freedom wisely and discreetly, and to never abuse that liberty. Have you been taught or told to be a Christian you cannot go to movies, watch television, dance, have a glass of wine, listen to rock music or a hundred other so-called taboos? You have been deceived. It is true that there may be questionable practices that may not be the wise thing for a Christian to do, but they never keep anyone out of heaven or send anyone to hell. You can do all the questionable practices and be a Christian and you may not do any of them and not be a Christian. You need a right understanding of what sin really is. Sin is lying, cheating, stealing, swearing, jealousy, anger, hate, pride, sexual immorality, lust, homosexuality, slander, gossip, drunkenness, prejudice and a thousand other things. It is these kinds of sin which put a person into hell and keeps him out of heaven. All people are guilty of some or all of these sins. They need a Savior to forgive them. (1 Corinthians 8:1-13 Questionable Practices At Corinth) BIBLICAL PRINCIPLES OF GUIDANCE Middletown Bible Church SHOULD I or should I not? Life is full of decisions: Should I do a certain thing? Should I go a certain place? Should I take part in a certain activity? Those who are believers in Christ have a wonderful objective standard of truth which can guide our conduct and govern our lives in a way that pleases our Saviour. The heart cry of the Psalmist was this: "Order my steps in Thy Word: and let not any iniquity have dominion over me" (Psalm 119:133). Our lives, our actions, our decisions are all to be ordered and governed by God’s Word. In many, many areas God’s Word is not specific. Instead the Bible gives us clear principles and sure guidelines which if rightly understood and applied would answer every specific question. The problem is that we often fail to apply the principles and follow the guidelines which the Lord has given to us. In this study we have set forth 67 TESTS by which we can determine which course of action to take. This is not meant to be an exhaustive list. Other TESTS could be added to it. Most of these guidelines are taken from the New Testament epistles. Many other guidelines or "tests" could certainly be found in the gospels, in the book of Proverbs and elsewhere in the Bible. These tests might be useful in pastoral counseling. When someone in the church wants to know if some questionable practice is acceptable, he can be given this study as a homework assignment. Or the pastor (or SS Teacher or parent) could sit down and go through these questions with him. This study is available in booklet format and is available from the Middletown Bible Church (25 cents each). None of these tests will do us any good unless we really apply them. With a desire to please Christ in all that we do, let us test our deeds and actions by these New Testament guidelines: (Note: These "tests" are given in New Testament order so that the verses can be more easily found) 1. The Scripture Test (Isaiah 8:20; 1 Thess. 5:21) Does the Scripture forbid it? Am I commanded not to do it? 2. The Stewardship Test (Luke 16:9-12) Will doing it involve a waste or poor use of the money, possessions and time God has entrusted me with? 3. The Separation Test (Rom. 1:1). Is this action or activity consistent with a life which is separated unto God’s good news? 4. The "Bodily Members" Test (Rom. 6:13) In doing this are my bodily members being presented to be used as instruments of righteousness unto God or are they being used in a way that is not honoring to the God who owns me and Whom I serve? 5. The Abhorrence Test (Rom. 12:9; cf. Jude 23) Would doing this in any way make unclear the fact that I hate sin and abhor evil and must avoid it (1 Pet. 3:11) at any cost? 6. The Love Test (Rom. 14:15) In doing this am I walking according to love? Am I seeking God’s highest and best for those persons that I am involved with? 7. The Conscience Test (Rom. 14:22-23) Can I do it with a good and clear conscience? (The believer must never do what his conscience forbids. The believer’s conscience may need to be corrected and brought more and more into harmony with God’s Word, but it is never safe to go against one’s conscience and to rebelliously do what my own heart condemns) When in doubt DON’T! 8. The "Who Am I Pleasing?" Test (Rom. 15:1-2) Am I doing this to please myself or others? 9. The Fire Test (1 Cor. 3:11-15) Would this be building upon that which will last forever or will it contribute to mere wood, hay and stubble which will all be burned up at the judgment seat of Christ? 10. The Expediency Test (1 Cor. 6:12; 10:23) Is it profitable, beneficial, advantageous to do such a thing? (This is better than asking "Is it permissible?") 11. The Slave Test (1 Cor. 6:12) In doing this will I become a slave to anything? Will it make me a slave? Will it bind me up so that I am not free to serve my Saviour as I must? 12. The "Temple of God" Test (1 Cor. 6:19-20) Will it harm my body? Will God be honored by the way I use my body? Will this course of action rest and strengthen or will it weary and weaken the body and brain? If I spend myself to the point of physical exhaustion is it for a wise and righteous cause, even the cause of Christ (2 Cor. 12:15)? 13. The Distraction Test (1 Cor. 7:35) Would doing this distract me from serving the Lord? Would it hinder me from pleasing the Lord (1 Cor. 7:32)? 14. The Stumbling block Test (1 Cor. 8:13; 10:32; Rom. 14:21). Will doing this cause another person to stumble? Would it in any way hinder another believer’s growth? Would it in any way hinder an unsaved person from coming to know Christ as Saviour? 15. The Missionary Test (1 Cor. 9:19-22; 10:33; cf. 2 Tim. 2:10). Will my actions contribute toward and encourage others to come to know Christ as Saviour? Will it in any way hinder or detract from Christ and His gospel? Will it help others to know the Lord Jesus Christ as Saviour? 16. The Idolatry Test (1 Cor. 10:7,14; 1 John 5:21) In doing this am I allowing something or someone to be more important to me than God? 17. The Edification Test (1 Cor. 10:23; 14:26). Will this edify and build up a fellow believer? Would my actions encourage another’s growth in the Lord? 18. The Selfishness Test (1 Cor. 10:24; 13:5). Am I doing this to please and serve myself or others? Am I living to myself or to the Lord (Rom. 14:7; 2 Cor. 5:15)? 19. The Glory of God Test (1 Cor. 10:31). Can I do it to the glory of God? In doing this am I showing forth a clear picture of my God and WHO HE IS? 20. The "Follow Me" Test (1 Cor. 11:1; Phil. 4:9). Would I want others to follow me in this? Would I want other believers to imitate me in this? Could I recommend this course of action to them? 21. The Association Test (1 Cor. 15:33; cf. 2 Cor. 6:14; 1 Pet. 4:4). In doing this will I be brought into a compromising association with bad company (evil companionships) which will have a spoiling and corrupting influence upon my character and morals? 22. The "Labor in the Lord" Test (1 Cor. 15:58; cf. 2 Cor. 9:8). Would this in any way keep me from abounding in the work of the Lord? Would it keep me from serving the Lord with ardent zeal and zip? 23. The Temporal/Eternal Test (2 Cor. 4:18; Col. 3:1-2). Am I basing my decision on temporal or eternal realities? Am I seeing the short view or the long view? Am I making this evaluation based on time or eternity? Am I seeing it as God would see it? 24. The Judgment Seat Test (2 Cor. 5:10; Rom. 14:10-12). Would this bring shame to me (cause me to be ashamed) at the Judgment Seat of Christ? 25. The Motivation Test (2 Cor. 5:14). Am I motivated by the love of Christ or by the lust of the flesh? 26. The New Creature Test (2 Cor. 5:17). Are these things part of my old life (are they part of the "old things" which have passed away) or part of my new life in Christ? 27. The Ambassador Test (2 Cor. 5:20). In doing this am I representing My Saviour in a clear and unmistakable way? 28. The Holiness Test (2 Cor. 7:1; 2 Tim. 2:21). Would doing this in any way cause me to compromise personal holiness? Would it hinder me in any way from being a clean and set apart vessel for the Lord’s use? 29. The Mental Test (2 Cor. 10:5; cf. 11:3). Will doing this help me to bring into captivity every thought to the obedience of Christ or will it put me in the place where my mind is bombarded with high things that exalt themselves against the knowledge of God? 30. The "Pleasing Who?" Test (Gal. 1:10). In doing this am I seeking to please God or man? 31. The "Reap What Is Sown" Test (Gal. 6:7). Am I prepared to reap the consequences of this action? 32. The Holy Spirit Test (Eph. 4:30;cf. 1 Thess. 5:19). Does it grieve (sadden, pain) the Holy Spirit of God? Would doing this in any way quench or hinder the Holy Spirit’s working in my life? 33. The Saint Test (Eph. 5:3)—the child of God test (Eph. 5:1), the new creature test (2 Cor. 5:17), the citizen of heaven. Am I acting in a way that is appropriate and fitting to WHO I AM in Christ Jesus? Is that what a child of God would do? Is this what a saint would do? Is this what a new creature in Christ would do? Etc. 34. The Divine Approval Test (Eph. 5:10; 2 Cor. 5:9). Is it well pleasing to the Lord? If I do this will I have God’s smile of approval and His "Well Done!"? (cf. Matt. 25:21,23) 35. The Time Test (Eph. 5:16). Is this the best use of time? Is it the best way to buy up the opportunities God has given to me? 36. The Submission Test (Eph. 5:21) In doing this am I in submission to those authorities whom God has placed over me? 37. The Armor of God Test (Eph. 6:10-18). Will doing this make me more vulnerable to the attacks of the enemy? 38. The Excellence Test (Phil. 1:10). It may be acceptable and permissible to do this, and it may even be a good thing to do, but is it really the BEST THING? 39. The Magnification Test (Phil. 1:20). By my doing this will Christ be magnified? 40. The Gospel Test (Phil. 1:27). Would my actions in any way detract from or cloud or confuse the message of good news which I want others to know and believe? 41. The Dung Test (Phil. 3:7-8). Am I willing to sacrifice and forego certain things that are important to me for the sake of Christ? 42. The Joy Test (Phil. 4:4). Is my joy in the Lord or is it in something or someone else? If I were not to do this, would I lose my joy? Am I seeking joy, happiness and satisfaction from the wrong source? 43. The Contentment Test (Phil. 4:11; 1 Tim. 6:6,8). If I were not to do this or have this, could I still be content and satisfied? 44. The Pure Thinking Test (Phil. 4:8). Will this contribute to pure, wholesome, healthy thinking or will it encourage me to become occupied with mental garbage? 45. The Preeminence Test (Col. 1:18). In doing this will the Lord Jesus be given first place in my life? 46. The Name of Christ Test (Col. 3:17). Can I do it in the Name of the Lord Jesus with thanksgiving? Would He want to identify His Name with what I am doing? 47. The Servant of Christ Test (Col. 3:23-24). Can I do it heartily (with all my soul) as unto the Lord? 48. The Good Testimony Test (Col. 4:5). Will it present a clear testimony to those outside of Christ? 49. The Prayer Test (1 Thess. 5:17; Luke 18:1) Would this in any way hinder my prayer life or make prayer more difficult for me? 50. The Thanksgiving Test (1 Thess. 5:18; Eph. 5:20). Can I do it with thanksgiving? Can I thank God with a clear conscience? 51. The Appearance Test (1 Thess. 5:22). Would what I do assume any appearance of evil? Would my actions be misinterpreted or seen in a negative light? 52. The Modesty Test (1 Tim. 2:9-10; 1 Pet. 3:3-4). Would doing this draw attention to me or to Christ in me? Would I be displaying SELF or the SAVIOUR? 53. The "Blameless" Test (1 Tim. 3:1). Would doing this give anyone an occasion to point the finger at me and blame me for conduct that is out of harmony with my professed faith in Christ? (See Daniel’s worthy example in Daniel 6:4). 54. The Example Test (1 Tim. 4:12). By doing this would I be a good example of what a believer ought to be? 55. The Entanglement Test (2 Tim. 2:4). Would doing this get me caught or tangled up "with the affairs of this life" to the neglect of my primary duty which is to please Christ? 56. The Pleasure-Loving Test (2 Tim. 3:4). Am I doing this because I love pleasure more than I love God? Am I delighting myself in other things or other persons more than I am the Lord (Psalm 37:4)? 57. The Second Coming Test (2 Tim. 4:8; 1 John 2:28). Would I want the Lord to come when I am doing this? Would I want the Lord to find me in this place, involved in this activity when He comes? 58. The Adorning Test (Titus 2:10).Will this activity adorn the doctrine of God my Saviour? In doing this will the truths and principles of God’s Word be beautified in my life? 59. The "Denying Ungodliness" Test (Titus. 2:12; cf.1 Pet. 2:11). In making this decision am I saying "NO" in strong, clear and unmistakable terms to ungodliness and worldly lusts? 60. The Hindrance Test (Heb. 12:1-2) Will doing this in any way hinder me from running the race? Would it weigh me down so that I cannot run as I should? 61. The Reproach of Christ Test (Heb. 13:13; cf. 11:26). In making this decision what is more important to me (what do I place more value on)—the approval of men or the reproach of Christ? 62. The Temptation Test (James 1:13-16). Does it make resistance to temptation easier or harder? 63. The "Near to God" Test (James 4:8; cf. Heb. 10:38). Does it draw me nearer to or remove me farther from Christ? 64. The Growth Test (1 Pet. 2:2; 2 Pet. 3:18; cf. Heb. 6:1-3). Will doing this in any way hinder or stifle my growth in Christ? Will it contribute to my growth in Christ? 65. The Fellowship Test (1 John 1:3-4). Would doing this in any way rob me of the joy of having fellowship with Christ? 66. The Worldliness Test (1 John 2:15-17; James 4:4). Am I seeking to do this thing INDEPENDENTLY of God (leaving Him out)? 67. The "First Love" Test (Rev. 2:4). Will doing this make it abundantly clear that Jesus Christ is my first love?