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19. What do I say then? It might seem at first view as if the Apostle either argued inconclusively, or ascribed to idols something of existence and of power. Now it might readily be objected — “What comparison is there between the living God and idols? God connects us with himself by the sacraments. Be it so. How comes it that idols, which are nothing, (1 Corinthians 8:4,) have so much power, as to be able to do the like? Do you think that idols are anything, or can do anything?” He answers, that he does not look to the idols themselves; ⁵⁸³⁵⁸³     “Simplement, et en soy;” — “Simply, and in themselves.” but rather has in view the intention of those who sacrifice to idols. For that was the source of the pollution that he had indirectly pointed out. He confesses, therefore, that an idol is nothing. He confesses that it is a mere delusion when the Gentiles take it upon them to go through solemn rites of dedication, ⁵⁸⁴⁵⁸⁴     “Les ceremonies des dedicaces et consecrations solemlelles desquelles les Gentils vsent, ne sont que vent, et n’emportent rien;” — “The ceremonies of solemn dedications and consecrations, which the Gentiles make use of, are mere wind, and signify nothing.” and that the creatures of God are not polluted by such fooleries. But as the design of them is superstitious and condemnable, and as the work is base, he infers, that all who connect themselves with them as associates, are involved in pollution.

20. But the things ⁵⁸⁵⁵⁸⁵     “Mais ie di, que les choses;” — “But I say, that the things.” that the Gentiles sacrifice. To complete the answer, a negative must be understood in this way: “I do not say that an idol is anything, nor do I imagine it to be endued with any virtue, but I say that the Gentiles sacrifice to the devil and not to gods those things which they do sacrifice, and hence I estimate the work by their wicked and impious superstition. For we must always look to the intention with which a thing is done. He, then, who connects himself with them, declares that he has fellowship with them in the same impiety.” He proceeds accordingly with what he had commenced: “If we had to do with God only, those things would be nothing, but, in relation to men, they become faulty; because no one sits down to an idol feast, who does not declare himself to be a worshipper of the idol.”

Some, however, understand the term demons here as meaning the imaginary deities of the Gentiles, agreeably to their common way of speaking of them; for when they speak of demons they meant inferior deities, as, for example, heroes, ⁵⁸⁶⁵⁸⁶     “Ils entcndoyent ceux qui estans hornroes de grand renom, auoyent este faits dieux;” — “They meant those, who, being men of great renown, had been made gods.” and thus the term was taken in a good sense. Plato, in a variety of instances, employs the term to denote genii, or angels. ⁵⁸⁷⁵⁸⁷     The following instances may be adduced from Plato (in Sympos.): — Παν το δαιμονιον μεταξυ εστι θεου τε και θνητου — Every demon holds a middle place between God and mortal man; Θεος ανθρωπῳ ου μιγνυται, αλλα δια δαιμονιων πασα εστιν ἡ ὁμιλια και ἡ διαλεκτος θεοις προς ανθρωπους — God does not hold direct converse with man, but all intercourse and communication is carried on between gods and men by means of demons; Το Δαιμονιον εστιν ερμηνευον και διαπορθμενον θειος τα παρ ανθρωπων, και ανθρωποις τα παρα θεων, των μεν τας δεησεις και θυσιας, των δε τας επιταξεις και αμοιβας των θυσιων — a demon is an interpreter and reporter from men to the gods, and from the gods to men — of the prayers and the sacrifices of the one, and the injunctions and rewards of devotion on the part of the other. — Ed That meaning, however, would be quite foreign to Paul’s design, for his object is to show that it is no light offense to have to do with actions that have any appearance of putting honor upon idols. Hence it suited his purpose, not to extenuate, but rather to magnify the impiety that is involved in it. How absurd, then, it would have been to select an honorable term to denote the most heinous wickedness! It is certain from the Prophet Baruch, (4:7,) that those things that are sacrificed to idols are sacrificed to devils (Deuteronomy 32:17; Psalm 96:5.) In that passage in the writings of the Prophet, the Greek translation, which was at that time in common use, has δαιμόνια — demons, and this is its common use in Scripture. How much more likely is it then, that Paul borrowed what he says from the Prophet, to express the enormity of the evil, than that, speaking after the manner of the heathen, he extenuated what he was desirous to hold up to utter execration!

It may seem, however, as if these things were somewhat at variance with what I stated a little ago — that Paul had an eye to the intention of idolaters, for it is not their intention to worship devils, but imaginary deities of their own framing. I answer, that the two things are quite in harmony, for when men become so vain in their imaginations (Romans 1:21) as to render divine honor to creatures, rather than to the one God, this punishment is in readiness for them — that they serve Satan. For they do not find that “middle place” ⁵⁸⁸⁵⁸⁸     Calvin has very probably in his eye here the sentiment of Plato already quoted — that “every demon holds a middle place between God and mortal man.” — Ed. that they are in search of, but Satan straightway presents himself to them, as an object of adoration, whenever they have turned their back upon the true God.

I would not that ye. If the term demon were used in an indifferent sense, how spiritless were Paul’s statement here, while, instead of this, it has the greatest weight and severity against idolaters! He subjoins the reason — because no one can have fellowship at the same time with God and with idols. Now, in all sacred observances, there is a profession of fellowship. Let us know, therefore, that we are then, and then only, admitted by Christ to the sacred feast of his body and blood, when we have first of all bid farewell to every thing sacrilegious. ⁵⁸⁹⁵⁸⁹     “Quand auant que nous y presenter, nous auons renonce a tous sacrileges, c’est a dire a toute impiete et idolatrie;” — “When, before approaching it, we have renounced everything sacrilegious, that is to say, all impiety and idolatry.” For the man who would enjoy the one, must renounce the other. O thrice miserable the condition of those ⁵⁹⁰⁵⁹⁰     “O plus que miserable la condition de ceux;” — “O more than miserable the condition of those.” who, from fear of displeasing men, do not hesitate to pollute themselves with unlawful superstitions! For, by acting in this way, they voluntarily renounce fellowship with Christ, and obstruct their approach to his health-giving table.

22. Do we provoke the Lord? Having laid down the doctrine, he assumes a more vehement tone, from observing, that what was a most atrocious offense against God was regarded as nothing, or, at least, was looked upon as a very trivial error. The Corinthians wished the liberty that they took to be reckoned excusable, as there is not one of us that willingly allows himself to be found fault with, but, on the contrary, we seek one subterfuge after another, under which to shelter ourselves. Now Paul says, and not without reason, that in this way we wage war against God; for nothing does God more require from us than this — that we adhere strictly to everything that he declares in his word. Do not those, then, who use subterfuges, ⁵⁹¹⁵⁹¹     “Qui ne veulent point venir au poinet;” — “Who are not willing to come to the point.” in order that they may be at liberty to transgress the commandment of God, arm themselves openly against God? Hence that curse which the Prophet denounces against all those who call evil, good, and darkness, light (Isaiah 5:20.)

Are we stronger? He warns them how dangerous a thing it is to provoke God — because no one can do this but to his own ruin. ⁵⁹²⁵⁹²     “Ruine et condemnation;” — “Ruin and condemnation.” Among men the chance of war, as they speak, is doubtful, but to contend with God is nothing short of voluntarily courting destruction. Accordingly, if we fear to have God as an enemy, let us shudder at the thought of framing excuses for manifest sins, that is, whatever stand opposed to his word. Let us, also, shudder at the thought of calling in question those things that he has himself pronounced upon — for this is nothing less than to rise up against heaven after the manner of the giants. ⁵⁹³⁵⁹³     The reader will find the same incident in Sacred History referred to by our Author, and dwelt upon at considerable length, in the Harmony, vol. 1, p. 58. See also Calvin on Genesis, vol. 1, p. 328. — Ed. (Genesis 11:4.)

23. All things are lawful for me Again he returns to the right of Christian liberty, by which the Corinthians defended themselves, and sets aside their objection by giving the same explanation as before. “To eat of meats that were sacrificed, and be present at the banquet, was an outward thing, and therefore was in itself lawful.” Paul declares that he does not by any means call this in question, but he replies, that we must have a regard to edification. All things are lawful for me, says he, but all things are not profitable, that is, for our neighbors, for no one, as he immediately adds, ought to seek his own advantage exclusively, and if anything is not profitable to the brethren, it must be abstained from. He, in the next place, expresses the kind of advantage — when it edifies, for we must not have respect merely to the advantage of the flesh. “What then? ⁵⁹⁴⁵⁹⁴     “Dira quelqu’ vn;” — “Some one will say.” Does a thing that is in other respects permitted by God, come on this account to be unlawful — if it is not expedient for our neighbor. Then in that case our liberty would be placed under subjection to men.” Consider attentively Paul’s words, and you will perceive that liberty, nevertheless, remains unimpaired, when you accommodate yourself to your neighbors, and that it is only the use of it that is restricted, for he acknowledges that it is lawful, but says that it ought not to be made use of, if it does not edify

24. Let no one seek his own. He handles the same subject in the 14th Chapter of the Romans. Let no one please himself, but endeavor to please his brethren for their edification This is a precept that is very necessary, for we are so corrupted by nature, that every one consults his own interests, regardless of those of his brethren. Now, as the law of love calls upon us to love our neighbors as ourselves, (Matthew 22:39,) so it requires us to consult their welfare. The Apostle, however, does not expressly forbid individuals to consult their own advantage, but he requires that they should not be so devoted to their own interests, as not to be prepared to forego part of their right, as often as the welfare of their brethren requires this.

25. Whatsoever is sold in the shambles He has spoken above of dissembling in connection with idolatry, or, at least, as to those actions which the Corinthians could not engage in, without professing themselves to be the associates of the wicked in their superstitions. He now requires them, not merely to abstain from all professions of idolatry, but also to avoid carefully all occasions of offense, which are wont to arise from the indiscriminate use of things indifferent. For, although there was but one kind of offense on the part of the Corinthians, ⁵⁹⁵⁵⁹⁵     “Car combien que les Corinthiens faissent en cela plusieurs fautes qui estoyent toutes comprises sous vne generalite;” — “For although the Corinthians in this case committed many faults which were all comprehended under one general description.” there were, at the same time different degrees of it. Now, as to the eating of food, he makes, in the first place, this general statement — that it is lawful to eat, with a safe conscience, any kind of food, because the Lord permits it. In the second place, he restricts this liberty as to the use of it — lest weak consciences should be injured. Thus this conclusion is divided into two parts the first relates to liberty and power as to things indifferent: the second to a limitation of it — that the use of it may be regulated in accordance with the rule of love.

Debating nothing ⁵⁹⁶⁵⁹⁶     “Sans en enquerir rien;” — “Without asking any question as to it.” ᾿Ανακρίνεσθαι, the word that Paul makes use of, means to reason on both sides, ⁵⁹⁷⁵⁹⁷     “Debatre en son entendement pour et contre, comme on dit;” — “To debate in one’s mind for and against, as they say. in such a way, that the person’s mind vacillates, inclining now to this side, and then to that. ⁵⁹⁸⁵⁹⁸     ᾿Ανακρίνω, properly means to examine narrowly It is stated by Bloomfield, that “the best recent Commentators consider the expression μηδὲν ἀνακρίνοντες, as put for μηδὲν κρέας (that is, κρέατος γένος) ἀνακρίνοντες, examining no kind of meat, to see whether it be idol-meat or not.” This interpretation is natural, and agrees particularly well with the expression, as repeated in the 27^th verse. — Ed Accordingly, in so far as concerns a distinction of meats, he frees our consciences from all scruple and hesitation; because it is proper that, when we are certain from the word of the Lord that he approves of what we do, we should have ease and tranquillity in our minds.

For conscience sake — that is to say, Before the judgment-seat of God — “In so far as you have to do with God, there is no occasion for your disputing with yourself, whether it be lawful or not. For I allow you to eat freely of all kinds of meat, because the Lord allows you everything without exception.”

26. The earth is the Lord’s He establishes, from the testimony of David, the liberty which he had allowed. (Psalm 24:1, and Psalm 50:12.) But it will be asked by some one, “What has this to do with the point?” I answer, If the fullness of the earth ⁵⁹⁹⁵⁹⁹     “C’est ‘a dire, le contenu d’icelle;” — “That is to say, what it contains.” is the Lord’s, there is nothing in the world that is not sacred and pure. We must always keep in view, what the question is of which the Apostle treats. It might be doubted, whether the creatures of God were polluted by the sacrifices of the wicked. Paul says they are not, inasmuch as the rule and possession of the whole earth remain always in the hands of God. Now, what things the Lord has in his hands, he preserves by his power, and consequently sanctifies them. The sons of God, therefore, have the pure use of everything, because they receive them no otherwise than from the hand of God.

The fullness of the earth, ⁶⁰⁰⁶⁰⁰     “Lequel mot nous auons traduit, Le contenu de la terre;” — “Which expression we have rendered — What the earth contains.” is an expression which is made use of by the Prophet to denote the abundance of blessings, with which the earth is furnished and adorned by the Lord. For if the earth were stripped of trees, herbs, animals, and other things, it would be like a house devoid of furniture and every kind of utensil: nay more, it would be mutilated and disfigured. Should any one object, that the earth is cursed on account of sin, the answer is easy — that he has an eye to its pure and perfect nature, because Paul is speaking of believers, to whom all things are sanctified through Christ.

27. If any one of them that believe not invites you. Here follows an exception, to this effect, that if a believer has been warned, that what is set before him has been offered to an idol, and sees that there is a danger of offense being given, he sins against the brethren if he does not abstain. He shows then, in short, that care must be taken not to hurt weak consciences.

When he says — and you are willing to go, he intimates indirectly, that he does not altogether approve of it, and that it would be better if they declined, but as it is a thing indifferent, he does not choose to forbid it absolutely. And, certainly, there could be nothing better than to keep at a distance from such snares — not that those are expressly to be condemned, who accommodate themselves to men only in so far as conscience permits, ⁶⁰¹⁶⁰¹     “Seulement autant que faire se pent sans offenser Dieu;” — “Only so far as they can do so without offending God.” but because it becomes us to proceed with caution, ⁶⁰²⁶⁰²     “Auec grand auis et prudence;” — “With great care and prudence.” where we see that we are in danger of falling.

29. Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. “Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience.”

It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5, and 1 Timothy 1:5, it is taken in a larger sense. “We ought, says Paul, to obey princes, not merely for the sake of wrath, but also for that of conscience” — that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren — that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place.

Some manuscripts repeat the statement — The earth is the Lord’s. But the probability is, that some reader having put it on the margin, it had crept into the text. ⁶⁰³⁶⁰³     It is omitted in the Alex., Clermont, and in all of the more ancient MSS.; and in the Syriac, Arabic, and Vulgate versions. — Ed. It is not, however, a matter of great importance.

For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. “In restricting yourself, for the sake of another man’s conscience, your liberty is not thereby made subject to him.” If in the name of the Corinthians, the meaning will be this: “You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others.” I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged, then, I explain here as meaning — to be condemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors — that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul’s exhortation.

30. If therefore by grace. This argument is similar to the preceding one, or nearly so. “As it is owing to the kindness of God that all things are lawful for me, why should I act in such a manner, that it should be reckoned to my account as a vice?” We cannot, it is true, prevent the wicked from reviling us, nor even the weak from being sometimes displeased with us; but Paul here reproves the forwardness of those, who of their own accord give occasion of offense, and hurt weak consciences, when neither necessity or expediency calls for it. He would have us, then, make a good use of our benefits, ⁶⁰⁴⁶⁰⁴     “C’est a dire, de nestre liberte;” — “That is to say, of our liberty.” that the weak may not have occasion of reviling from our inconsiderate use of liberty.

31. Whether, therefore, ye eat, or drink Lest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute, ⁶⁰⁵⁶⁰⁵     “Qu’il n’y a rien en toute nostre vie, tant petit soit-il;” — “That there is nothing in our whole life, be it ever so small.” that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must not live to eat; but eat to live ⁶⁰⁶⁶⁰⁶     The proverbial expression referred to occurs in Auctor. ad Herenn. 4. 28: — “Esse oportet ut vivas, non vivere ut edas;” — “You should eat to live — not live to eat.” — Ed. Provided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service.

32. Be not occasions of stumbling to any This is the second point, which it becomes us to have an eye to — the rule of love. A desire, then, for the glory of God, holds the first place; a regard to our neighbor holds the second He makes mention of Jews and Gentiles, not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible, gain them. (1 Corinthians 9:20, 21.)

33. Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed — that they may be saved Hence what is opposed to their salvation ought not to be conceded to them, ⁶⁰⁷⁶⁰⁷     “I1 ne leur faut pas accorder, et s’accommoder a eux en cela;” — “It is not proper to concede to them, and to accommodate ourselves to them in that.” but we must use prudence, and that of a spiritual kind. ⁶⁰⁸⁶⁰⁸     The view here given by Calvin of the spirit by which Paul was actuated in this part of his conduct, is most successfully brought out, at greater length, by the Reverend Andrew Fuller, when comparing 1 Corinthians 10:33, with Galatians 1:10. — “Though both these kinds of action are expressed by one term — to please — yet they are exceedingly diverse; no less so than a conduct which has the glory of God and the good of mankind for its object, and one that originates and terminates in self. The former of these passages should be read in connection with what precedes and follows it, (1 Corinthians 10:31-33.) Hence it appears plain, that the things in which the Apostle pleased all, men, require to be restricted to such things as tend to their ‘profit, that they may be saved.’ Whereas the things in which, according to the latter passage, he could not please men, and yet be the servant of Christ, were of a contrary tendency. Such were the objects pursued by the false teachers whom he opposed, and who desired to ‘make a fair show in the flesh, lest they should suffer persecution for the cross of Christ.’ (1 Corinthians 6:12.) The former is that sweet inoffensiveness of spirit which teaches us to lay aside all selfwill and self-importance, that charity which ‘seeketh not her own,’ and ‘is not easily provoked;’ it is that spirit, in short, which the same writer elsewhere recommends from the example of Christ himself: ‘We, then, who are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor, for his good to edification: for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.’ But the latter spirit referred to is that sordid compliance with the corruptions of human nature, of which flatterers and deceivers have always availed themselves, not for the glory of God or the good of men, but for the promotion of their own selfish designs.” — Fullers Works, volume 3. — Ed.