Eating of sacrifices offered to idols is not in itself wrong, vs. 1–7. But it should be avoided if it gave offence, vs. 8–13.
On eating of sacrifices. Vs. 1–13
THE second subject on which the Corinthians had requested the advice of the apostle was the lawfulness of eating of the sacrifices offered to idols. To the discussion of that question in its different aspects the eighth, ninth and tenth chapters of this epistle are principally devoted. At the council of Jerusalem it was decided by the apostles, elders and brethren, that the Gentile converts should abstain “from meat offered to idols, from blood, and from things strangled, and from fornication,” Acts 15:29; and this decree was referred to the Holy Ghost as its author, v. 28. Yet Paul, though present in that council, not only does not refer to it, but goes directly against it. That decree forbade the eating of meat offered to idols; Paul, in ch. 10, tells the Corinthians that when exposed for sale in the market, or found on private tables, they might eat it without scruple. These facts do not prove any discrepancy between the apostles gathered in Jerusalem and Paul; nor that the decisions of that council were not obligatory on the church. They only serve to explain the true intent and meaning of those decisions. They show, 1. That there was no permanent moral ground for the prohibition of meat offered to idols. 2. That the ground of the prohibition being expediency, it was of necessity temporary and limited. It had reference to Christians in the midst of those to whom eating such meat was an abomination. It, therefore, ceased to be binding whenever and wherever the grounds of the prohibition did not exist. It is analogous to Paul’s condemnation of women appearing in church without a veil. The decisions of that council, therefore, were no barrier to Paul’s discussing the question on its merits. In this chapter the subject is viewed in two aspects; first, considered in itself; and secondly, in its bearing on the weaker or less enlightened class of Christians. Most of the questions which disturbed the early church had their origin in the conflicting prepossessions and prejudices of the Jewish and Gentile converts; or at least, of the more and less enlightened of the Christian converts. For it is probable that many of those who had been educated as heathen belonged to the class of weaker brethren. As a body, however, the Gentiles were disposed to latitudinarianism; and the Jews to superstitious scrupulousness. So far as general principles were concerned, Paul sided with the Gentile, party. Their views about meats and drinks, and holy days, and ceremonies were derived from the apostle himself, and were therefore approved by him. But the spirit and practice of this party he severely condemns. Thus, in the present instance, he admits that an idol is nothing; that a sacrifice is nothing; that all enlightened Christians know this; that, consequently, eating of the heathen sacrifices was a matter of indifference, it made a man neither better nor worse; and yet eating of them might be, and in their case it was, sinful; because injurious to their weaker brethren. He begins the chapter with the admission, therefore, that all enlightened Christians have knowledge. He reminds them, however, that there is something higher than knowledge; that knowledge without love is, after all, only another form of ignorance. The main thing to be known is not apprehended, vs. 1–3. He admits, however, that Christians know that the gods of the heathen are vanities and lies, that there is but one only, the living and true God, v. 4. For although the heathen acknowledge a whole hierarchy of deities, celestial and terrestrial, Christians acknowledge but one God and one Mediator, v. 6. All this is admitted. It is, however, nevertheless true that many Christians, though they know that there is but one God, yet are not persuaded that the heathen deities are nothing, and therefore they stand in awe of them, and could not help believing that eating of sacrifices offered to idols was an act of worship, or in some way defiling, v. 7. The apostle also admits the second principle relied upon by the Gentile converts, viz., that meat does not commend us to God, that if can have no influence on our spiritual state, v. 8. It is not enough, however, that an act should be in its own nature in different to justify us in performing it. If our doing what is in itself innocent be the occasion of leading others into sin, it is for that reason sinful for us, v. 9. If, therefore, a weak brother should be led, against the convictions of his own mind, to join his stronger brethren in eating such sacrifices, he would bring himself into condemnation. It was, therefore, a breach of charity and a sin against Christ, to eat of the heathen sacrifices under circumstances which emboldened others to sin, vs. 10–12. The apostle avows his own determination never to eat meat at all, if by so doing he should cause his brethren to sin, v. 13.