1 Coríntios 8

1 Coríntios 8

Sproul - 1 Corinthians 8 The Weak Conscience While the conscience in the redeemed is awakened, it can still be influenced by sin and weakened by wrong information. One part of the sanctification process is to keep your conscience tender by knowing your own heart and the Word of God. Paul dealt with problems of conscience in Romans 14. Those who rejected meat offered to idols were considered weak because, by conscience, they could not do something even though God had not forbidden it. Those who were free in this matter wrongly flaunted their freedom before their weaker brothers. Error stirs tensions when the weaker brothers wrongly judge those whose consciences are free. If you have a weak conscience, you can as easily develop a judgmental spirit as form legalistic notions, denying you and others freedom in Christ. You do not possess an overly-scrupulous or weak conscience when you refrain from an activity that invites temptation. For example, if you are prone to drunkenness and you refrain from drinking alcohol, this actually reveals a discerning conscience. You only step into error when you dictate other people’s consciences according to your own, or if you consider something to be inherently wrong that God has not said is sinful—this is legalism. A weak conscience is often characterized not only by a legalistic bent but by a lawless one. If you continue to sin in ways God has forbidden, or if you refuse to examine your own life for areas that are prone to sin, you are profaning your conscience. Many people sin too often in the name of Christian liberty. They either don’t know God’s law or they don’t know themselves. Often, they foolishly continue to engage in behavior that, though not inherently sinful is an impetus to sin. Be it an overly-scrupulous conscience or a profane one, both must be avoided for a Christian to grow strong. Only with rigorous self-examination, thorough study of God’s Word, and faithful application of biblical principles can a follower of Christ say with Paul, “this is our boast: Our conscience testifies that we have conducted ourselves in the world … in the holiness and sincerity that are from God (2 Cor. 1:12).” Coram Deo - Has anyone ever called you judgmental? Do you consider something to be sinful that God has not? Do you try to be another’s conscience? Are you too loose with God’s Word? Do you feel uncomfortable around more conscientious Christians? If so, do you abuse Christian liberty and pamper sinful habits? A Weak Conscience - Robert Neighbour "Their conscience being weak is defiled" (I Cor. 8:7). The story setting of our key verse is concerning the things offered unto idols. In the old days in Corinth, idolators offered sacrifices of animals unto their false gods. The meat thus offered was sold upon the shambles. Some of the Christians were offended because other Christians bought this meat and ate it. The Apostle Paul saw nothing wrong in this act and surely the meat offered unto an idol was not hurt thereby, for the idol was nothing at all, and the only reason that the consciences of some of the saints were troubled, was due to their lack of knowledge. Paul gives advice that we should not wound the weak consciences of those saints, lest in so doing we sin against Christ. We need, above all things, to be sane and sure in our knowledge, that we may be sane and sure in our conclusions. We do not want to have a conscience that will strain out gnats and swallow camels. We do not want to be so straight that we lean backwards. We do not want to put on an air of "holier than thou," which is based upon entirely wrong conceptions of Christian virtue. We must be true. We must not yield one point that is vital. We must stand as bravely as Daniel stood, and dare to face any and all issues unswervingly, but we must not go beyond the Word of God. Let us give an example of what we mean. Illustration: A member of one of our churches had a husband who was a drunkard. Her daughter was maid in our home. On one occasion, we had a case of soda water given us; the children were delighted and enjoyed the refreshing drink. The next day, however, this good sister said to us that her daughter had told her that we had bottles in the house, and she pleaded with me to do away with them. She said she had no objection to drinking soda water out of a glass at the soda fountain, but she hated bottles. Of course, we did away with the bottles at once, for her sake, but we knew, nevertheless, that soda water was soda water whether it was in a glass or in a bottle. What we need is solid teaching concerning morals, and concerning doctrine. Then we will have a strong and safe conscience and not what the Word calls "a weak conscience." Wound not the weak conscience, strong brother, Of the least of God's children, so dear, Guard well ev'ry deed, ev'ry action, Live spotlessly on, without fear. Be not too exacting, weak brother, Put up no false standard of right, Demand not, unless you are certain, You are walking in God's holy light. Question - What does the Bible say about eating food/meat that has been sacrificed to idols? Answer: One of the struggles in the early church concerned meat which had been sacrificed to idols. Debates over what to eat might seem strange to most of us in modern society, but to the first-century believers, it was a subject of great consequence. As the apostles dealt with the issue, they gave instructions on several broader topics with application for today: Unity within the church. In the early years of the church, as Gentile converts began joining Jewish believers in local fellowships, an issue arose concerning the eating of meat. Greco-Roman society was saturated with idol worship, and it was common for meat sold in the marketplace to have been consecrated as a sacrifice to false gods prior to its sale. The Jews would have nothing to do with such meat, wary of “unclean” food-handling practices and believing that to partake of consecrated meat was to give tacit approval of idol worship—kind of a “second-hand” idolatry. The Gentiles rejected the notion that such meat was tainted and held that they could eat meat sacrificed to idols without endorsing idolatry—they had not actually offered the sacrifice, after all. The matter was becoming a point of contention within the church. The church in Syrian Antioch, comprised of both Jews and Gentiles, struggled with this issue (Acts 15). The Jerusalem Council settled the matter by urging Gentile converts to abstain from meat sacrificed to idols (Acts 15:29). This decision was made not to promote legalism but to keep peace within the church. Since eating meat offered to idols was a divisive issue—carrying the possibility of scandalizing fellow believers—abstinence was expedient. Compliance with the council’s directive assured that, at the next church potluck, a Jewish believer could eat the brisket he was served with confidence, knowing it had never been part of a sacrificial cow. And the Gentile believer could not be accused of participating in idol worship. With its ruling, the Jerusalem Council affirmed the need for deference, or consideration for the scruples of others. The principle is one of self-denial; we should be willing to lay down our personal rights for the sake of maintaining unity in the body of Christ. Spiritual growth takes priority over personal preferences. Causing a weaker brother to sin. In 1 Corinthians 8:4-13, Paul clarifies the teaching on this subject. First, he says that eating meat offered to an idol is not immoral, because “an idol is nothing at all.” An idol is an inanimate object. “Food,” he says, “does not bring us near to God; we are no worse if we do not eat, and no better if we do.” The meat itself is amoral. However, there is more to consider, namely the brother with a weak conscience. Some believers, especially those with a background of idol worship, were still very sensitive concerning this issue and considered it morally wrong to eat meat sacrificed to idols. Under no circumstances, Paul says, should a believer encourage another believer to violate his conscience. To the pure, all things are pure (Titus 1:15), but to one with a weak conscience, meat taken from pagan temples was spiritually defiled. It would be better never to eat meat again than to cause a believer to sin against his conscience. The “weaker” brother is not someone who simply objects to a certain practice, but one who is in danger of falling into sin. To illustrate, let’s say there are two 1st-century Christians named Demetrius and Clement. Both are former idolaters, now saved by faith in Christ. Demetrius shuns everything to do with his old way of life, including the meat sold in the marketplace, because, for him, eating such meat would constitute a return to paganism. Clement avoids the temple and refuses to participate in the pagan festivals, but he has no problem eating the meat from the market. Clement understands (correctly) that an idol has no power to corrupt good meat, and, for him, eating such meat is a non-issue. Then one day, as both men are in the marketplace, Demetrius sees Clement eating meat that was sacrificed to idols. Demetrius is horrified, but Clement laughs it off and encourages Demetrius to eat some, too. When Demetrius hesitates, Clement cuts off a piece and hands it to him. Demetrius—emboldened by Clement’s confidence—eats the meat. Biblically, both believers have sinned. Clement sinned by violating the conscience of a fellow believer. Demetrius sinned in that he essentially returned to idolatry—at least, that’s what his conscience is telling him. More importantly, Demetrius is learning how to ignore his conscience—a very dangerous thing to learn. The principle here is that the conscience of a weaker Christian is more important than individual freedom. Doing something “permitted” should never hinder the spiritual health of someone else. Maintaining a pure testimony. In 1 Corinthians 10:25-32, Paul again emphasizes the believer’s liberty and what should limit that liberty. If you buy meat for your own use, don’t inquire where it came from; it doesn’t really matter whether it was sacrificed to an idol or not. “The earth is the LORD’s, and everything in it” (Psalm 24:1). However, if you are invited to dinner and someone there says, “This meat was offered to idols,” then graciously refrain from eating. Since your associate obviously considers the meat to be “tainted” by the idols, do not eat it for his conscience’s sake—even though your own conscience is fine. The Christian glorifies God when he limits his freedom for the spiritual benefit of others. Compromise with the world. In the letter to the church of Thyatira, Jesus rebukes them for tolerating a prophetess who “misleads my servants into sexual immorality and the eating of food sacrificed to idols” (Revelation 2:20). This is a different situation from what Paul was dealing with in Corinth. It seems that members of the church of Thyatira were partaking of the pagan “love feasts,” celebrated with gross immorality and feasting. These believers were not simply buying meat in the marketplace; they were actually attending idolatrous festivals and joining in the sin of the idolaters. (See verse 14 for a similar rebuke of the church of Pergamos.) Here is a summary of the Bible’s teaching on eating meat sacrificed to idols: Eating meat offered to an idol is not inherently wrong. Meat is not “defiled” because it was taken from a pagan sacrifice. God “richly provides us with everything for our enjoyment” (1 Timothy 6:17). However, some Christians consider meat offered to an idol to be defiled, and for them it is, since they must follow their conscience. Their scruples should be respected by other Christians with a stronger conscience. Love dictates that all Christians make allowances for their weaker brothers. There are certain cultures today where idolatry is still practiced and where the specifics of the Bible’s teaching about sacrificial meat are still timely. For the rest of us, here are the principles which should govern our participation in the “gray areas” of life: 1) Having the “right” to do something does not mean we are free to do it in every circumstance, regardless of its effects on others. 2) The believer’s liberty in Christ can and should be voluntarily limited in order not to cause a weaker brother to sin by violating his conscience. Liberty is limited in love. 3) Maintaining the unity of the Spirit in the bond of love may require a believer to give up his personal “right” to a thing. “How good and pleasant it is when brothers live together in unity!” (Psalm 133:1). 4) We should avoid anything that would make a weak Christian think less of his faith or that would make an unsaved person feel more at ease in his sin. GotQuestions.org 1 Corinthians 8:8 But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat. Amplified - Now food [itself] will not cause our acceptance by God nor commend us to Him. Eating [food offered to idols] gives us no advantage; neither do we come short or become any worse if we do not eat [it]. Wuest But food will not provide for us an entree to God. Neither if we do not eat do we fall short. Neither if we eat do we exceed [others]. (Eerdmans Publishing - used by permission) NET 1 Corinthians 8:8 Now food will not bring us close to God. We are no worse if we do not eat and no better if we do. NLT 1 Corinthians 8:8 It's true that we can't win God's approval by what we eat. We don't lose anything if we don't eat it, and we don't gain anything if we do. ESV 1 Corinthians 8:8 Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. NIV 1 Corinthians 8:8 But food does not bring us near to God; we are no worse if we do not eat, and no better if we do. GNT 1 Corinthians 8:8 βρῶμα δὲ ἡμᾶς οὐ παραστήσει τῷ θεῷ· οὔτε ἐὰν μὴ φάγωμεν ὑστερούμεθα, οὔτε ἐὰν φάγωμεν περισσεύομεν. KJV 1 Corinthians 8:8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. YLT 1 Corinthians 8:8 But victuals do not commend us to God, for neither if we may eat are we in advance; nor if we may not eat, are we behind; ASV 1 Corinthians 8:8 But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better. CSB 1 Corinthians 8:8 Food will not make us acceptable to God. We are not inferior if we don't eat, and we are not better if we do eat. NKJ 1 Corinthians 8:8 But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. NRS 1 Corinthians 8:8 "Food will not bring us close to God." We are no worse off if we do not eat, and no better off if we do. NAB 1 Corinthians 8:8 Now food will not bring us closer to God. We are no worse off if we do not eat, nor are we better off if we do. NJB 1 Corinthians 8:8 But of course food cannot make us acceptable to God; we lose nothing by not eating it, we gain nothing by eating it. GWN 1 Corinthians 8:8 Food will not affect our relationship with God. We are no worse off if we eat that food and no better off if we don't. BBE 1 Corinthians 8:8 But God's approval of us is not based on the food we take: if we do not take it we are no worse for it; and if we take it we are no better. But food: 1Co 6:13 Ro 14:17 Col 2:20-23 Heb 13:9 1 Corinthians 8 Resources - Multiple Sermons and Commentaries EATING OR NOT EATING OF NO SPIRITUAL SIGNIFICANCE But food will not commend us to God - Amplified = "Now food [itself] will not cause our acceptance by God nor commend us to Him." Paul's point is that food is "neutral" when it comes to our relationship to God. God wants our hearts not our bellies. What we eat or don't eat will not bring us any closer to God. He is not interested in the external but the internal. As David said even regarding the prescribed OT sacrifices "For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise." (Psalm 51:16-17). Commend (3936) paristemi from para = near, beside + histemi = place, set) literally means to place or set beside or near and hence to place at someone's disposal. Paristemi means to present oneself for service or to put at the service of (sometimes translated "help" Ro 16:2+) Paristemi pictures giving something over to another, relinquishing your grip, and not letting go only to take it back! Paristemi - 39v - Matt. 26:53; Mk. 4:29; Mk. 14:47; Mk. 14:69; Mk. 14:70; Mk. 15:35; Mk. 15:39; Lk. 1:19; Lk. 2:22; Lk. 19:24; Jn. 18:22; Jn. 19:26; Acts 1:3; Acts 1:10; Acts 4:10; Acts 4:26; Acts 9:39; Acts 9:41; Acts 23:2; Acts 23:4; Acts 23:24; Acts 23:33; Acts 24:13; Acts 27:23; Acts 27:24; Rom. 6:13; Rom. 6:16; Rom. 6:19; Rom. 12:1; Rom. 14:10; Rom. 16:2; 1 Co. 8:8; 2 Co. 4:14; 2 Co. 11:2; Eph. 5:27; Col. 1:22; Col. 1:28; 2 Tim. 2:15; 2 Tim. 4:17 We are neither the worse if we do not eat, nor the better if we do eat - This simply reiterates what he had just stated (food will not commend us to God). What we eat does not affect our spiritual relationship with God (UNLESS we eat meat sacrificed to idols and cause a weaker brother to stumble into ruin and in so doing we sin against them and Christ! - 1 Cor 8:11-13+) Arnold - A person is not one bit more spiritual if he partakes of some questionable practice or chooses not to partake. Eating meat or any other doubtful thing is a matter of indifference. Christians with weak consciences need to grow up spiritually so as to accept the brother who can participate in some questionable practice even though he himself may not be able to do so. (1 Corinthians 8:1-13 Questionable Practices At Corinth) John Henry Jowett - THE SACRED USE OF LIBERTY “Take heed lest this liberty of yours becomes a stumbling-block.” —1 Corinthians 8:8-13. THAT is a very solemn warning. My liberty may trip someone into bondage. If life were an affair of one my liberty might be wholesome; but it is an affair of many, and my liberty may be destructive to my fellows. I am not only responsible for my life, but for its influence. When a thing has been lived there is still the example to deal with. If orange peel be thrown upon the pavement, that is not the end of the feast. The man who slips over the peel is a factor in the incident, and my responsibility covers him. I am, therefore, to consider both my deeds and their influence. How does my life trend when it touches my brother? In what way does he move because of the impact of my example? Towards liberty or towards license? To the swamps of transgression or to the fields of holiness? These are determining questions, and I must not seek to escape or ignore them. My brother is a vital part of my life. I must never shut him out of my sight. How is he influenced by my example? “If meat make my brother to stumble, I will eat no flesh while the world standeth.” 1 Corinthians 8:9 But take care that this liberty of yours does not somehow become a stumbling block to the weak. Amplified - Only be careful that this power of choice (this permission and liberty to do as you please) which is yours, does not [somehow] become a hindrance (cause of stumbling) to the weak or overscrupulous [giving them an impulse to sin]. Wuest But be taking heed that this right of yours does not possibly become a stumbling block to those who are weak. (Eerdmans Publishing - used by permission) NET 1 Corinthians 8:9 But be careful that this liberty of yours does not become a hindrance to the weak. NLT 1 Corinthians 8:9 But you must be careful so that your freedom does not cause others with a weaker conscience to stumble. ESV 1 Corinthians 8:9 But take care that this right of yours does not somehow become a stumbling block to the weak. NIV 1 Corinthians 8:9 Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak. GNT 1 Corinthians 8:9 βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν. KJV 1 Corinthians 8:9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. YLT 1 Corinthians 8:9 but see, lest this privilege of yours may become a stumbling-block to the infirm, ASV 1 Corinthians 8:9 But take heed lest by any means this liberty of yours become a stumblingblock to the weak. CSB 1 Corinthians 8:9 But be careful that this right of yours in no way becomes a stumbling block to the weak. NKJ 1 Corinthians 8:9 But beware lest somehow this liberty of yours become a stumbling block to those who are weak. NRS 1 Corinthians 8:9 But take care that this liberty of yours does not somehow become a stumbling block to the weak. NAB 1 Corinthians 8:9 But make sure that this liberty of yours in no way becomes a stumbling block to the weak. NJB 1 Corinthians 8:9 Only be careful that this freedom of yours does not in any way turn into an obstacle to trip those who are vulnerable. GWN 1 Corinthians 8:9 But be careful that by using your freedom you don't somehow make a believer who is weak in faith fall into sin. BBE 1 Corinthians 8:9 But take care that this power of yours does not give cause for trouble to the feeble. take: 1Co 8:10 10:24,29 Mt 18:6,7,10 Lu 17:1,2 Ro 14:20,21 Ga 5:13 1Pe 2:16 2Pe 2:19 a stumbling block: 1Co 10:32 Lev 19:14 Isa 57:14 Eze 14:3 44:12 Ro 14:13-15,20 Ga 5:13 Rev 2:14 weak: 1Co 8:12 9:22 Isa 35:3 Ro 14:1,2 15:1 2Co 11:21 1 Corinthians 8 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 9:4-6 Do we not have a right (exousia) to eat and drink? 5 Do we not have a right (exousia) to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? 6 Or do only Barnabas and I not have a right (exousia) to refrain from working? A WARNING TO THOSE WITH KNOWLEDGE OF LIBERTY But take care that this liberty of yours does not somehow become a stumbling block to the weak - Take care is a command in the present imperative (see our need to depend on the Holy Spirit to obey). Liberty (exousia) speaks of one's freedom of choice in Christ (see use of exousia in Related Passages above), specifically in regard to whether we want to eat or not eat meat sacrificed to idols. These "stronger" brothers had the right or freedom to do as they saw fit. However Paul gives them a warning command that they need to be very careful not to abuse their freedom in the presence of weaker brethren. Paul says if they do abuse their right to eat "idol hamburgers" (in the presence of the weak brethren as Paul explains in v10), they may cause a weaker brother to stumble spiritually. Our rights end when another person is offended. -- John MacArthur Amplified on does not somehow become a stumbling block to the weak - "Does not [somehow] become a hindrance (cause of stumbling) to the weak or overscrupulous [giving them an impulse to sin]." Arnold - Paul’s appeal is not to the weaker brother but to the stronger brother who should have more Christian maturity because he has right doctrine and understanding. He pleads with the strong that they might have an understanding and care for the weaker brother. While a Christian has the right to Christian liberty, he may not always exercise that right to keep a brother from stumbling. A “stumbling block” is the putting of an obstacle in the way of a Christian brother so as to hinder his spiritual growth. It appears in this context that the stronger brothers were abusing their liberty so as to cause the weaker brethren to stumble. Paul appeals to these mature believers to apply the principle of love to their weaker brethren. Their conduct was not to be governed by their knowledge (which was right) but by their love. The Christian who says he is going to do some doubtful thing no matter what anybody thinks, and he is never going to yield to any narrow-minded legalist who needs to get into the twentieth century, really does not understand grace. This person is not as mature as he thinks he is. The actions of the strong must never hinder the spiritual progress of the weaker brother; therefore, the mature believer willingly gives up that which is alright to do to help the weaker brother come to understand grace. (1 Corinthians 8:1-13 Questionable Practices At Corinth) Staton - The apostle Paul takes the position of Christian liberty; however, he develops the teaching that real freedom involves the responsibility of love. Exercising liberty with love is the overriding principle for making such decisions. The Christian must not ask about his rights without also asking about his responsibilities”