1Cor 8:7-12 | RWP | e4.org | Howbeit in all men there is not that knowledge ( αλλ' ουκ εν πασιν η γνωσις ). The knowledge ( η γνωσις ) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. Being used until now to the idol ( τη συνηθεια εως αρτ του ειδωλου ). Old word συνηθεια from συνηθης ( συν, ηθος ), accustomed to, like Latin consuetudo , intimacy. In N.T. only here and ; . It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" ( ως ειδωλοθυτον ), though they no longer believe in idols. The idol-taint clings in their minds to this meat. Being weak ( ασθενης ουσα ). "It is defiled, not by the partaking of polluted food, for food cannot pollute ( .; ), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word συνειδησις (conscientia, knowing together, conscience) see on . It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For ασθενης , weak (lack of strength) see on . Defiled ( μολυνετα ). Old word μολυνω , to stain, pollute, rare in N.T. ( ; ).

‏ 1 Corinthians 8:7-12

Howbeit in all men there is not that knowledge ( αλλ' ουκ εν πασιν η γνωσις ). The knowledge ( η γνωσις ) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances.

Being used until now to the idol ( τη συνηθεια εως αρτ του ειδωλου ). Old word συνηθεια from συνηθης ( συν, ηθος ), accustomed to, like Latin consuetudo, intimacy. In N.T. only here and Joh 18:39; 1Co 11:16. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" ( ως ειδωλοθυτον ), though they no longer believe in idols. The idol-taint clings in their minds to this meat.

Being weak ( ασθενης ουσα ). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mr 7:18f.; Lu 11:41), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word συνειδησις (conscientia, knowing together, conscience) see on Ac 23:1. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For ασθενης, weak (lack of strength) see on Mt 26:41.

Defiled ( μολυνετα ). Old word μολυνω, to stain, pollute, rare in N.T. (1Ti 3:9; Re 3:4).

Will not commend ( ου παραστησε ). Future active indicative of παριστημ, old word to present as in Ac 1:3; Lu 2:22; Col 1:28. Food ( βρωμα ) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians.

Are we the worse ( υστερουμεθα ). Are we left behind, do we fall short. Both conditions are of the third class ( εαν μη, εαν ) undetermined.

Are we the better ( περισσευομεθα ). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other's ignorance, the other in horror of the other's heresy and daring.

Take heed ( βλεπετε ). A warning to the enlightened.

Lest by any means ( μη πως ). Common construction after verbs of caution or fearing, μη πως with aorist subjunctive γενητα.

This liberty of yours ( η εξουσια υμων αυτη ). Εξουσια, from εξεστιν, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others.

A stumbling-block to the weak ( προσκομμα τοις ασθενεσιν ). Late word from προσκοπτω, to cut against, to stumble against. So an obstacle for the foot to strike. In Ro 14:13 Paul uses σκανδαλον as parallel with προσκομμα. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. Noblesse oblige. The enlightened must consider the welfare of the unenlightened, else he does not have love.

If a man see thee which hast knowledge sitting at meat in an idol's temple ( εαν γαρ τις ιδη [σε] τον εχοντα γνωσιν εν ειδωλειω κατακειμενον ). Condition of third class, a possible case. Paul draws the picture of the enlightened brother exercising his "liberty" by eating in the idol's temple. Later he will discuss the peril to the man's own soul in this phase of the matter (10:14-22), but here he considers only the effect of such conduct on the unenlightened or weak brother. This bravado at a sacrificial banquet is in itself idolatrous as Paul will show. But our weak brother will be emboldened ( οικοδομηθησετα, future passive indicative, will be built up) to go on and do what he still believes to be wrong, to eat things sacrificed to idols ( εις το τα ειδωλοθυτα εσθιειν ). Alas, how often that has happened. Defiance is flung in the face of the unenlightened brother instead of loving consideration.

Through thy knowledge ( εν τη ση γνωσε ). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge.

Perisheth ( απολλυτα ). Present middle indicative of the common verb απολλυμ, to destroy. Ruin follows in the wake of such daredevil knowledge.

For whose sake Christ died ( δι' ον Χριστος απεθανεν ). Just as much as for the enlightened brother with his selfish pride. The accusative ( ον ) with δι' gives the reason, not the agent as with the genitive in 8:6 ( δι' ου ). The appeal to the death ( απεθανεν, second aorist active indicative of αποθνησκω ) of Christ is the central fact that clinches Paul's argument.

Wounding their conscience ( τυπτοντες αυτων την συνειδησιν ). Old verb τυπτω, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face.

Ye sin against Christ ( εις Χριστον αμαρτανετε ). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Ac 9:5). One may wonder if Paul knew the words of Jesus in Mt 25:40, "ye did it unto me."