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4. Concerning, therefore, the eating of those things He now returns to the statement with which he had set out, and speaks more plainly in reference to the pretext made use of by the Corinthians. For as the whole of the evil took its rise from this root — that they were pleased with themselves, and despised others, he condemns, in general, that contemptuous knowledge which is not seasoned with love. Now, however, he explains particularly, what is the kind of knowledge on which they valued themselves — that an idol is an empty figment of the human brain, and must therefore be reckoned as nothing; and accordingly, that the consecration, that is gone through in name of the idol, is a foolish imagination, and of no importance, and that a Christian man, therefore, is not polluted, who, without reverence for the idol, eats of things offered to idols. This is the sum of the excuse, and it is not set aside by Paul as false, (for it contains excellent doctrine,) but because they abused it, in opposition to love

As to the words, Erasmus reads thus — “An idol has no existence.” I prefer the rendering of the old translation — An idol is nothing. For the argument is this — that an idol is nothing, inasmuch as there is but one God; for it follows admirably — “If there is no other God besides our God, then an idol is an empty dream, and mere vanity.” When he says — and there is none other God but one, I understand the conjunction and as meaning because. For the reason why an idol is nothing is, that it must be estimated according to the thing that it represents. Now it is appointed for the purpose of representing God: nay more, for the purpose of representing false gods, inasmuch as there is but one God, who is invisible and incomprehensible. The reason, too, must be carefully observed — An idol is nothing because there is no God but one; for he is the invisible God, and cannot be represented by a visible sign, so as to be worshipped through means of it. Whether, therefore, idols are erected to represent the true God, or false gods, it is in all cases a perverse contrivance. Hence Habakkuk calls idols teachers of lies, (Habakkuk 2:18,) because they deal falsely in pretending to give a figure or image of God, and deceive men under a false title. Hence οὐδεν (nothing) refers not to essence, but to quality — for an idol is made of some substance — either silver, or wood, or stone; but as God does not choose to be represented in this way, it is vanity and nothing as to meaning and use.

5. For though there be that are called “They have,” says he, “the name, but the reality is wanting.” He uses the word called here, to mean — renowned in the estimation of men He has also made use of a general division, when he says in heaven or on earth The gods that are made mention of as being in heaven, are the heavenly hosts, as the Scripture terms the sun, moon, and the other stars. How very far they are, however, from being entitled to divine honors, Moses shows from this, that they were created for our use. The sun is our servant; the moon is our handmaid. How absurd, therefore, it is to render to them divine honors! By the gods that are on earth, are properly meant, in my opinion, men and women for whom religious worship has been appointed. ⁴⁶³⁴⁶³     “Ausquels on a attribue diuinite, et en leur honneur dresse quelque senrice diuin;” — “To whom they have ascribed divinity, and have appointed some divine service in honor of them.” For, as Pliny observes, those who had deserved well of mankind had their memory consecrated by religion, so as to be worshipped as deities — Jupiter, Mars, Saturn, Mercury, and Apollo, who were mortal men, but were, after death, exalted to the rank of deities; and, more recently, Hercules, Romulus, and at length the Caesars — as if it were in the power of mankind to make deities at their pleasure, while they cannot give to themselves either life or immortality. There are also other gods that are terrestrial, taken either from cattle or from brute creatures, as, for example, among the Egyptians, the ox, the serpent, the cat, the onion, the garlic; and, among the Romans, the boundary-stone, ⁴⁶⁴⁴⁶⁴     The allusion is to Terminus, the god of boundaries, of whom mention is made by Livy (1. 10, and 5. 54.) — Ed. and the stone Vesta. They are gods, then, only in name; but Paul says that he does not stop to notice deifications of this sort. ⁴⁶⁵⁴⁶⁵     “Telles consecrations faites a l’appetit des hommes;” — “Such consecrations made according to the humor of men.”

6. But to us there is but one God, the Father Though Paul says these things by anticipation, he repeats the excuse made by the Corinthians, in such a way as at the same time to convey instruction. For, from what is more especially peculiar to God, he proves that there is but one God: “Whatever has its origin from what is foreign to itself, is not eternal, and, consequently, is not God. All things have their origin from one Being: he alone, therefore, is God.” Again — “He is assuredly God who gives existence to all, and from whom all things flow, as from the supreme source; but there is only One, from whom all things flow, and hence there is but one God.” When he adds — and we in him, (εἰς αὐτόν,) he means, that we subsist in God, as it was by him that we were once created. For this clause might, indeed, seem to have another signification — that as we have our beginning from him, so we ought to devote our life to him as its end; and it is used in this sense in Romans 11:39. Here, however, it is taken for ἐν αὐτῷ, which is commonly made use of by the Apostles. His meaning, therefore, is, that as we were once created by God, so it is by his power that we are preserved in our present condition. That this is its meaning, is evident from what he affirms respecting Christ immediately afterwards — that we are by him For he designed to ascribe the same operation to the Father and to the Son, adding, however, the distinction which was suitable to the Persons. He says, then, that we subsist in the Father, and that it is by the Son, because the Father is indeed the foundation of all existence; but, as it is by the Son that we are united to him, so he communicates to us through him the reality of existence.

One Lord These things are affirmed respecting Christ relatively, that is, in relationship to the Father. For all things that are God’s are assuredly applicable to Christ, when no mention is made of persons; but as the person of the Father is here brought into comparison with the person of the Son, it is with good reason that the Apostle distinguishes what is peculiar to them.

Now the Son of God, after having been manifested in the flesh, received from the Father dominion and power over all things, that he might reign alone in heaven and on earth, and that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one. ⁴⁶⁶⁴⁶⁶     “Pour ceste raison quand il est parle de nostre Seigneur, il est dit que nous n’en auons qu’vn, assauoir Christ;” — “For this reason, when mention is made of our Lord, it is declared that we have only one, namely, Christ.” But in respect of dominion being ascribed to him alone, this is not to be taken as meaning that worldly distinctions ⁴⁶⁷⁴⁶⁷     “Les degrez, estats, et gouuernemens du monde;” — “Ranks, conditions, and governments of the world.” are abolished. For Paul speaks here of spiritual dominion, while the governments of the world are political; as when he said a little before — there are many that are called lords — (1 Corinthians 8:5) — he meant that, not of kings, or of others who excel in rank and dignity, but of idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges but one Lord, this is no hindrance in the way of civil governments having many lords, to whom honor and respect are due in that one Lord

7. But there is not in all that knowledge. He refutes, in a single word, all that he had previously brought forward in their name, showing that it is not enough that they know that what, they do is right, if they have not at the same time a regard to their brethren. When he said above — We know that we all have knowledge, (1 Corinthians 8:1,) he referred to those whom he reproved for abusing their liberty. Now, on the other hand, he calls them to consider, that there are many weak and ignorant persons associated with them, to whom they ought to accommodate themselves. “You have, it is true, a correct judgment in the sight of God, and if you were alone in the world, it would be as lawful for you to eat of things offered to idols, as of any other kinds of food. But consider your brethren, to whom you are debtors. You have knowledge; they are ignorant,. Your actions ought to be regulated not merely according to your knowledge, but also according to their ignorance.” This reply is particularly deserving of notice; for there is nothing to which we are more prone ⁴⁶⁸⁴⁶⁸     “Il n’y a rien plus commun et ordinaire que ce vice;” — “There is nothing that is more common and ordinary than this fault.” than this, that every one follows his own advantage, to the neglect of that of others. Hence we feel prepared to rest in our own judgment, and do not consider, that the propriety of those works that we do in the sight of men depends not merely on our own conscience, but also on that of our brethren.

Some with conscience of the idol This is their ignorance, that they were still under the influence of some superstitious notion, as if there were some virtue in the idol, or some virtue in a wicked and idolatrous consecration. Paul, however, does not speak of idolaters, who were entire strangers to pure religion, but of ignorant persons who had not been sufficiently instructed, to understand that an idol is nothing, and therefore that the consecration, which was gone through in name of the idol, is of no importance. Their idea, therefore, was this: “As an idol is something, the consecration which is gone through in its name is not altogether vain, and hence those meats are not pure, that have been once dedicated to idols.” Hence they thought, that, if they ate of them, they contracted some degree of pollution, and were, in a manner, partakers with the idol. This is the kind of offense that Paul reproves in the Corinthians — when we induce weak brethren, by our example, to venture upon anything against their conscience.

And their conscience God would have us try or attempt nothing but what we know for certain is agreeable to him. Whatever, therefore, is done with a doubting conscience, is, in consequence of doubts of that kind, faulty in the sight of God. And this is what he says, (Romans 14:23,) Whatsoever is not of faith is sin Hence the truth of the common saying, that “those build for hell, who build against their conscience.” For as the excellence of actions depends on the fear of God and integrity of conscience, so, on the other hand, there is no action, that is so good in appearance, as not to be polluted by a corrupt affection of the mind. For the man, who ventures upon anything in opposition to conscience, does thereby discover some contempt of God; for it is a token that we fear God, when we have respect to his will in all things. Hence you are not without contempt of God, if you so much as move a finger while uncertain, whether it may not be displeasing to him. As to meats, there is another thing to be considered, for they are not sanctified to us otherwise than by the word (1 Timothy 4:5.) If that word is wanting, there remains nothing but pollution — not that the creatures of God are polluted, but because man’s use of them is impure. In fine, as men’s hearts are purified by faith, so without faith there is nothing that is pure in the sight of God.

8. Meat recommendeth us not to God This was, or may have been, another pretext made use of by the Corinthians — that the worship of God does not consist in meats, as Paul himself teaches in his Epistle to the Romans, (Romans 14:17,) that the kingdom of God is not meat or drink Paul answers: “We must at the same time take care that our liberty does not do injury to our neighbors.” In this he tacitly acknowledges, that in the sight of God it matters not what kinds of food we partake of, because he allows us the free use of them, so far as conscience is concerned; but that this liberty, as to the external use of it, is made subject to love. The argument of the Corinthians, therefore, was defective, inasmuch as they inferred the whole from a part, for in the use of them a regard to the claims of love is included. It is, therefore, certain, that meat recommendeth us not to God; and Paul acknowledges this, but he states this exception, that love is recommended to us by God, which it were criminal to overlook.

Neither if we eat, are we the better. He does not speak of improvement as to the stomach; for the man who has dined has a better filled stomach than the man who goes fasting; but he means, that we have neither more nor less of righteousness from eating or from abstaining. Besides, he does not speak of every kind of abstinence, or of every kind of eating. For excess and luxury are in themselves displeasing to God, while sobriety and moderation are well-pleasing to him. But let it be understood by us, that the kingdom of God, which is spiritual, does not consist in these outward observances, and therefore, that things indifferent are in themselves of no importance in the sight of God. While he brings this forward in the person of others by anthypophora, ⁴⁶⁹⁴⁶⁹     “Par une maniere d’anticipation;” — “By way of anticipation.” Anthrypophora is a figure of speech which derives its name from the Greek term ἀνθυποφορά, a reply to an objection It is used in this sense by Dionysius Halicarnassensis. — Ed he at the same time admits that it is true, for it is taken from his own doctrine, which we touched upon a little ago.

9. Take heed that your liberty He leaves their liberty untouched, but moderates the use of it thus far — that it may not give occasion of stumbling to the weak. And he expressly desires that regard be had to the weak, that is, to those who are not, yet thoroughly confirmed in the doctrine of piety, for as they are wont to be regarded with contempt, it is the will and command of the Lord, that regard should be had to them. In the meantime, he hints that strong giants, who may be desirous tyrannically to subject our liberty to their humor, may safely be let alone, ⁴⁷⁰⁴⁷⁰     “Nous ne nous en devons point soucier, mais les laisser la;” — “We should not concern ourselves as to them, but leave them there.” because we need not fear giving offense to those who are not drawn into sin through infirmity, but eagerly catch at something to find fault with. What he means by an occasion, of stumbling we shall see herelong.