1 Corinthians 8:10

1Co 8:10. Εἰδωλείῳ) A word fitted to deter. It is found in 1Ma 1:47; 1Ma 1:50, 1Ma 10:83.; 3 Esdr. 2:10.—οἰκοδομηθήσεται, shall be built up in [emboldened to]) An antiphrasis.[67] You ought to have built up your brother in doing good; but you by your example impel him to do evil. [The force of example is great.—V. g.]—τὰ εἰδωλόθυτα ἐσθίειν, to eat things offered to idols) By these very words the horror of the weak man is expressed, who eats notwithstanding.

[67] See Appendix: When words are used to signify the contrary of what is expressed, as here, shall be built up (usually applied to what is good), meaning, shall be impelled to what is bad.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_8:10. Τίς] any such weak brother, namely.

τὸν ἔχοντα γνῶσιν] quippe qui cognitionem habes, in significant apposition to σέ. It is just this, which the weaker believer knows respecting the stronger, that leads him astray.

ἐν εἰδωλείῳ κατατκείμενον] Their liberal-mindedness went, it seems, so far that they even reclined at table in idol-temples with those who held the sacrificial feasts there. The absolute prohibition of this abuse of liberty (which follows afterwards in 1Co_10:14-22) would not have come in suitably here, where the connection of itself naturally led the apostle simply to point out in the way of warning the bearing of such conduct upon the weak.

Instances of the use of εἰδωλεῖονwhich does not occur in profane writersfrom the LXX. and the Apocrypha, may be seen in Schleusner, Thes. II. p. 246. See also Eustath. a[1357] Od. vi. p. 263. 17. In the Fragm. Soph. 152 (Dind.), the true reading is ἑδώλια.

οἰκοδομηθήσεται] is neither a vox media (Clericus, Elsner, Wolf, al[1358]), nor does it mean impelletur (Castalio, Kypke, Hermann, Stolz, al[1359]) or confirmabitur (Syr[1360], Grotius, Zachariae, Schulz, Billroth), but as always in the N. T.: will be built up, advanced in a Christian frame of mind, so as to eat (εἰς τὸ ἐσθ). To be brought to eat sacrificial flesh while one is weak (ἀσθων. ὄντος, opposite of γνῶσιν ἔχειν), is, as Calvin rightly expresses it, a ruinosa aedificatio, seeing that the foundation which it ought to have, the πίστις, is wanting. We have here, therefore, an ironically significant antiphrasis; without the ἀσθ. ὄντος it might be a case of a real οἰκοδομεῖσθαι; things being as they are, however, it can be so only in appearance, and, in reality, it is the very opposite.[1361] Egregie aedificabitur! The hypothesis (Storr, Opusc. II. p. 275 f.; Rosenmüller, Flatt, comp Neander), that Paul borrows the word from the letter of the Corinthians to him (in which they had said that by partaking of sacrificial flesh people edify the weak), and gives it back to them in an antiphrastic way, cannot be established, and is unnecessary.

[1357] d refers to the note of the commentator or editor named on the particular passage.

[1358] l. and others; and other passages; and other editions.

[1359] l. and others; and other passages; and other editions.

[1360] yr. Peschito Syriac

[1361] Wetstein compares with this the passage in Nedarim, f. 40. 1 : Si dixerint tibi juniores aedifica, et seniores demolire, audi seniores et non audi juniores, quia aedificatio juniorum est demolitio, et demolitio seniorum est aedificatio.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 8:10 enforces ( γάρ ) the above warning. σὲ τὸν ἔχοντα γνῶσιν “thee, the man that has knowledge” (see 1): the Cor [1262] pretension to superior enlightenment, shown in 1Co 8:2 f. to be faulty in Christian theory, now discloses its practical mischief. The behaviour of the Christian man of knowledge who “reclines (at table) in an idol’s temple,” is represented as a sort of bravado a thing done to show his “knowledge,” his complete freedom from superstition about the idol. This act is censured because of its effect upon the mind of others; in 1Co 10:18-22 it will be condemned on its own account. The form εἰδωλίον (or - εῖον ) occurs in the Apocrypha; it follows the formation of Gr [1263] temple names Ἀπολλωνεῖον , etc. οὐχὶ ἡ συνείδησις αὐτοῦ , ἀσθενοῦς ὄντος κ . τ . λ .; “will not his conscience, weak as he is, be ‘edified’ unto eating the foods offered to idols?” not because he is weak (as though overpowered by a stronger mind), but while he is still weak, as under the lingering belief that the idol is “something in the world” (1Co 8:7 ): “his verbis exprimitur horror infirmi, tamen edentis” (Bg [1264] ). Thus eating unpersuaded “in his own mind” (Rom 14:5 ), he sins (Rom 14:23 ), and therefore “is perishing” (1Co 8:11 ). The vb [1265] “edified” instead of “persuaded” or the like is used in sad irony ( cf. Tert [1266] , “ædificatur ad ruinam,” De Prœscr. Hœretic. , 3); P. probably takes up the word in this connexion from the Church Letter: the eaters of idolothyta thought their practice “edifying” to less advanced brethren “ edifying , forsooth! to what end?”

[1262] Corinth, Corinthian or Corinthians.

[1263] Greek, or Grotius’ Annotationes in N.T.

[1264] Bengel’s Gnomon Novi Testamenti.

[1265] verb

[1266]ert. Tertullian.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_8:10

For if any man see thee which hast knowledge sit at meat in the idols temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

This verse is designed to show how eating these sacrifices might be an occasion of sin to others. For serves to introduce the illustration. See thee having knowledge. This is the description of the strong. They were those whose views were clear and their convictions decided. Sit at meat, (κατακείμενον,) literally, lying down, according to the ancient custom of reclining on a couch at table. The word ἀνάκειμαι, to lie up, is also used, as the couches were usually higher than the table. In the idols temple. In the tenth chapter the apostle teaches, that as eating of things offered to idols was a matter of indifference, there was no harm in buying such meat in the market, or in partaking of it at a private table; but that to eat it within the precincts of the temple was an act of idolatry, and brought them into communion with demons, and therefore utterly broke off their connection with Christ. Here he views the matter simply under the aspect of an offense, or in reference to its effect on the weaker brethren, and therefore says nothing of the sinfulness of the act in itself. In like manner, in the eleventh chapter, speaking of it as a matter of decorum, he simply condemns women speaking in church unveiled, as though he had no objection to their speaking in public; but in the fourteenth chapter he condemns the thing itself, and not merely the manner of doing it. Shall not the conscience of him being weak (i.e. being uncertain whether he was doing right or wrong,) be emboldened; literally, be edified. This must either be understood ironically, which is out of keeping with the whole tone of the passage, or the word must be taken in the sense of built up, carried forward to the point (εἰς) of eating of the idol-sacrifices. That is, he might be led to do what his conscience secretly condemned.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Another plainer explication of the same reason, propounding the example of the sitting down at the table in the idol’s temple, which thing the Corinthians did evil accompt of among things indifferent, because it is simply forbidden for the circumstance of the place, although offense do cease, as it shall be declared in his place.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

if any man--being weak.

which hast knowledge--The very knowledge which thou pridest thyself on (Co1 8:1), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience; namely, to eat meats offered to idols.

conscience of him which is weak--rather, "His conscience, seeing he is weak" [ALFORD and others].

emboldened--literally, "built up." You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. If any man see thee which hast knowledge] Of the true God, and who art reputed for thy skill in Divine things.

Sit at meat in the idol's temple] Is it not strange that any professing the knowledge of the true God should even enter one of those temples? And is it not more surprising that any Christian should be found to feast there? But by all this we may see that the boasted knowledge of the Corinthians had very little depth in things purely spiritual.

There are many curious thin-spun theories in the rabbinical writings concerning entering idol temples, and eating there, and even worshipping there, providing the mind be towards the true God. Dr. Lightfoot produces several quotations to prove this. Perhaps the man of knowledge mentioned by the apostle was one of those who, possessing a convenient conscience, could accommodate himself to all circumstances; be a heathen without and a Christian within, and vice versa, as circumstances might require.

Be emboldened to eat] οικοδομηθησεται, Be built up-be confirmed and established in that opinion which before he doubtingly held, that on seeing YOU eat he may be led to think there is no harm in feasting in an idol temple, nor in eating things offered to idols.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. If any one see thee. From this it appears more clearly, how much liberty the Corinthians allowed themselves; for when the wicked made a kind of sacred banquet for their idols, they did not hesitate to go to it, to eat of the sacrifice along with them. Paul now shows what evil resulted from this. In the first clause, instead of the words who hast knowledge, I have rendered the expression thus — though thou shouldest have; and in the second clause, in the expression who is weak, I have introduced the word notwithstanding. This I found it necessary to do for the clearing up of Paul’s meaning. For he makes a concession, as if he had said: “Be it so, that thou hast knowledge; he who seeth thee, though he is not endowed with knowledge, is notwithstanding confirmed by thine example to venture upon the same thing, while he would never have taken such a step if he had not had one to take the lead. Now when he has one to imitate, he thinks that he has a sufficient excuse in the circumstance that he is imitating another, while in the meantime he is acting from an evil conscience.” For weakness here means ignorance, or scruple of conscience. I am aware, at the same time, in what way others explain it; for they understand the occasion of stumbling to be this — when ignorant persons, induced by example, imagine that in this way they perform some kind of religious service to God, but this idea is quite foreign to Paul’s meaning. For he reproves them, as I have said, because they emboldened the ignorant to hurry on, contrary to conscience, to attempt what they did not think it lawful for them to do. To be built up means here — to be confirmed Now that is a ruinous kind of building, that is not founded on sound doctrine.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) For if any man (i.e., any of the weak brethren) see thee which hast knowledge.—The fact of your being avowedly advanced in the knowledge of the faith will make your example the more dangerous, because more effective.

Sit at meat in the idol’s temple.—Some went so far as to not only eat, but eat in the precincts of the heathen temple. The Apostle being concerned now only with the point of the eating, does not rebuke this practice here, but he does so fully in 1Co_10:14-22. He probably mentions the fact here as an instance in which there could be no salving of his conscience by the heathen convert thinking that it was not certain whence the meat had come.

Be emboldened.—Better, be built up. The people addressed had probably argued that the force of their example would build up others. Yes, says St. Paul, with irony, it will build him up—to do what, being weak, he cannot do without sin.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. For if any man see thee which hast knowledge sit at meat in the idol’s temple] St Paul would seem here to be putting an extreme case. He supposes the more enlightened believer to have carried his views of the non-existence of idols to their utmost possible limits, and to have seated himself in the idol temple, and partaken of the food which to his eyes is as fit for food as any other, if it be partaken of with thanksgiving (ch. 1Co_10:25-30; 1Ti_4:3). He points out the terrible danger such a man runs of inducing others to regard idol-worship as a thing indifferent, to relapse into idolatry and to ruin their souls. Some commentators, supposing it impossible that a Christian could be found in the idol temple, have rendered ‘at an idol sacrifice,’ but the analogy of other similarly formed Greek words confirms the rendering in the text.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For if any man see thee which hast knowledge,.... That is, not any person whatever; not one that has equal knowledge, and can with a good conscience take the same liberty; but one that is weak in the faith, that has not such a clear sight of the doctrine of Christian liberty: if such an one should observe one that is famous for his superior abilities, learning, and knowledge,

sit at meat in the idol's temple; or at table, or at a feast, where, it seem, after the sacrifice was over, a feast was made of what was left, and friends were invited to partake of it; and some such there were in this church, who to show their Christian liberty, and their knowledge of it, would go and sit down at these feasts publicly, looking upon such meats as having nothing different from common food, or what they bought in the markets, or brought up as their own:

shall not the conscience of him that is weak; in knowledge, who is not clearly instructed in the doctrine of Christian liberty, but has some doubts upon his mind whether it is lawful to eat such meats, imagining them to be polluted by the idol: "be emboldened"; Greek for "edified"; that is, induced by such an example, and confirmed by such an instance with boldness, and without fear, to eat those things which are offered to idols, contrary to his light, and knowledge, and conscience; and so upon a reflection on what he has done, wound his weak conscience, destroy his peace, and distress his soul. This the apostle proposes to the consideration of these men of knowledge and liberty, as what might be the case, and which they could not well deny, to dissuade them from the use of their liberty, in all places and times, and under all circumstances; all which ought to be seriously weighed and attended to in this business.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

Ver. 10. Be emboldened] This is, Proficere in peius, aedificare in gehennam, To make in more evil, is to build in hell, as Tertullian hath it. While men look upon parti-coloured objects they bring forth spotted fruits, as Laban’s sheep did.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For if any man - Any Christian brother who is ignorant, or anyone who might otherwise become a Christian.

Which hast knowledge - Who are fully informed in regard to the real nature of idol worship. You will be looked up to as an example. You will be presumed to be partaking of this feast in honor of the idol. You will thus encourage him, and he will partake of it with a conscientious regard to the idol.

Sit at meat - Sitting down to an entertainment in the temple of the idol. Feasts were often celebrated, as they are now among the pagan, in honor of idols. Those entertainments were either in the temple of the idol, or at the house of him who gave it.

Shall not the conscience of him which is weak - Of the man who is not fully informed, or who still regards the idol with superstitious feelings; see 1Co 8:7.

Be emboldened - Margin, “Edified” οἰκοδομηθήσεται oikodomēthēsetai. Confirmed; established. So the word “edify” is commonly used in the New Testament; Act 9:31; Rom 14:19; Eph 4:12; 1Th 5:11. The sense here is, “Before this he had a superstitious regard for idols. He had the remains of his former feelings and opinions. But he was not established in the belief that an idol was anything; and his superstitious feelings were fast giving way to the better Christian doctrine that they were nothing. But now, by your example, he will be fully confirmed in the belief that an idol is to be regarded with respect and homage. He will see you in the very temple, partaking of a feast in honor of the idol; and he will infer not only that it is right, but that it is a matter of conscience with you, and will follow your example.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the idol’s temple.[1] It does not seem likely that any Christians would go to eat with idolaters in their very temples, of things offered to their idols: so that we may rather understand any place where infidels and Christians eat together, and where it happened that some meats were brought which had been first offered to idols, which the well-instructed Christians regarded not, nor asked any questions about, but the weak scrupled to eat them. (Witham) --- Shall not his conscience. The meaning of St. Paul’s words is this: Will not your weak brother, who is not endowed with so great a knowledge as you, be induced, from your example, to eat these meats offered to idols, believing that he will derive therefrom some benefit. (Estius)

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[BIBLIOGRAPHY]

In idolio, Greek: en eidoleio. Though the Greek word may sometimes be used to signify the temple itself of idols, yet it may in general signify a place, or thing some ways belong to idols. See Estius, P. Alemain, &c.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Here the apostle showeth how they sinned in eating meat in the idol’s temple, which had been before offered to the idol, admitting the thing in itself lawful, (which indeed it was not), viz. accidentally, by laying a stumblingblock before their brethren, who either were really weak in their knowledge, or, at least, they were looked upon as such. For (saith he) if any see thee, who, they think, hast knowledge, or who boastest of thy knowledge, sit at meat in the idol’s temple, will not he by it be encouraged to do the same, though possibly he judgeth it is not lawful? The word translated emboldened, is the same which is elsewhere often in the New Testament translated edified: it metaphorically signifies to make a progress or proficiency either in good or evil (though this be the only text in the New Testament where it is taken in an ill sense). This the apostle determines sinful; which lets us know the obligation that lieth upon every good Christian, not to use his liberty to the prejudice of others’ souls, by doing any actions which we may do or let alone, which done by us may probably become a snare to them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. If any man—Scarce firmly converted from idolatry.

Knowledge—The boasted Γνωσισ of 1Co_8:1.

Sitting—Greek, reclining, as was the ancient custom at meals. See note on Matthew xxiii, 6.

Idol’s temple—Greek Ειδωλειον, an idoleum. The word, Stanley says, “is only used by Jewish writers, apparently to avoid designating heathen temples by the sacred word ναος, naos, used to express the temple of Jerusalem. 1Ma_1:47; 1Ma_10:83. It is a kind of parody on the names of temples, as derived from the divinities to which they are dedicated.” Similar words are museum, lyceum.

Emboldened—Built up. The beauty of the apostle’s word is lost; it being the same Greek word as for edified, in 1Co_8:1. The weakling is built up, but in a bad direction, to a proud wrong-doing.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Sit at meat in the an idol"s temple. To recline at a banquet in the temple of Poseidon or Aphrodite, especially in such a place as Corinth, was certainly an extravagant assertion of their right to Christian liberty. It was indeed a "bowing in the house of Rimmon" which could hardly fail to be misunderstood. The very word "idoleum" should have warned them. It was a word not used by Gentiles, and invented by believers in the one God, to avoid the use of "temple" (naov) in connection with idols. The Greeks spoke of the "Athenaeum," or "Apolloneum," or "Posideum;" but Jews only of an "idoleum a word which (like other Jewish designations of heathen forms of worship) involved a bitter taunt. For the very word eidolon meant a shadowy, fleeting, unreal image. Perhaps the Corinthian Christians might excuse their boldness by pleading that all the most important feasts and social gatherings of the ancients were held in temples. (comp. RAPC 1Ma 1:47 10:83) Be emboldened; rather, be edified. The expression is a very bold paronomasia. This "edification of ruin" would be all the more likely to ensue because self interest would plead powerfully in the same direction. A little compromise and complicity, a little suppression of opinion and avoidance of antagonism to things evil, a little immoral acquiescence, would have gone very far in those days to save Christians from incessant persecution. Yet no Christian could be "edified" into a more dangerous course than that of defying and defiling his own tender conscience.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For if any one see thee who hast knowledge - Whom he believes to have more knowledge than himself, and who really hast this knowledge, that an idol is nothing-sitting down to an entertainment in an idol temple. The heathens frequently made entertainments in their temples, on what hath been sacrificed to their idols. Will not the conscience of him that is weak - Scrupulous. Be encouraged - By thy example. To eat - Though with a doubting conscience.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The meaning of the apostle seems to be this: If any man with an erroneous conscience goes to these feasts, and there sees thee, (who he thinks has more knowledge than himself,) sit at meat in the idol’s temple, will not his conscience be the more emboldened by thy example to eat things offered to idols in the honour of the idol, or, as thinking it no hurt, to worship the idol?

And thus by occasion of thy knowledge, a weak brother is in danger of perishing, for whom Christ died. An indiscreet use of that liberty which our supposed knowledge teaches us to make use of, doth that, if we be not careful, which may be accounted a destroying of our weak brother, by causing him to fall into sin. By all which the apostle lets us know the obligation which lies upon every good Christian not to use his liberty to the prejudice of others’ souls, by doing any action which may be let alone, but if done, may really become a snare to others.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

10. “For if any one may see thee having knowledge, sitting in the idol’s temple, will not the conscience of him being weak be encouraged to eat the things offered to idols?

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For if a man see thee who hast knowledge sitting at meat in an idol's temple [Literally, idoleum, or idol-house; a term coined by the Jews to avoid desecrating the word "temple" by applying it to seats of idolatry. The idol temples were frequently used as banqueting- houses; but for a Christian to feast in such a place was a reckless abuse of liberty], will not his conscience, if he is weak, be emboldened [literally, built up, as at verse 1--built up in evil, not in Christ] to eat things sacrificed to idols? [will he not eat as a worshiper, and not sinless as you do?]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10–13. For if any man see thee … sit at meat in the idol's temple. In the heathen temples, great banquets often followed the sacrifice. That a weaker Christian should see a stronger one, a leader, sitting at such a banquet, would lead him to believe that his brother was honoring the idol. The example would encourage idolatry.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. ἐὰν γάρ τις ἴδῃ σὲ τὸν ἔχοντα γνῶσιν ἐν εἰδωλείῳ κατακείμενον. St Paul here puts an extreme perhaps, but by no means an impossible case. We can imagine a strong-minded believer arguing thus, when asked to a friendly entertainment in an idol temple. ‘I am not worshipping the idol by going. I am merely accepting an invitation which is kindly meant. I know that most of those present will regard the feast as an act of worship. But that does not affect me. I do not believe in the idol myself, nor do I worship it. But I cannot and need not sever myself altogether from the society of my relations and friends because I am a Christian. In accepting an invitation of this kind, therefore, I am doing nothing wrong. For I have nothing to do with other people’s views. I am only responsible for my own.’ But St Paul answers, ‘That might be quite true, if you had no one to consider but yourself. But you have others to consider. You must consider those who would not unreasonably regard your presence in the idol temple as a direct act of worship, and might thereby be led by your example to the conclusion that idol worship was no sin, but only a pardonable concession to the prejudices of heathen society.’ Some commentators, supposing it impossible that a Christian could be found in the idol temple, have rendered ‘at an idol sacrifice,’ but the analogy of other similarly formed Greek words confirms the rendering in the text. σὲ τὸν ἔχοντα γνῶσιν, ‘you, who pride yourself on your knowledge,’ or more literally ‘you, the man who has knowledge.’ κατακείμενον is of course literally reclining.

οἰκοδομηθήσεται. See note on 1Co 8:1. The use of the word here is remarkable. But the A.V. has caught its spirit in emboldened.

εἰς τὸ τὰ εἰδωλόθυτα ἐσθίειν. The class of believer here referred to is that which cannot separate the eating meats offered to idols from an act of worship to the idol. See 1Co 8:7.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] Explanation how the πρόσκομμα may arise.

τίς, scil. (see below) ἀσθενὴς ὤν.

τὸν ἔχοντα γνῶσιν seems to imply that the weak brother is aware of this, and looks up to thee as such.

ἐν εἰδωλείῳ κατ.] See on εἰδωλοθ., ver. 1.

εἰδωλεῖον, as Ποσειδεῖον, Ἀπολλωνεῖον, Ἰσεῖον, &c.

“οἰκοδομηθήσεται is not a vox media, as Le Clerc, Elsner, Wolf, al., nor is it impelletur, as Castal., Bengel, Kypke, al., nor confirmabitur, as Syr., Grot., Billroth, al.” (Mey.), but as Meyer and De Wette, ædificabitur, not without a certain irony, seeing it is accompanied by ἀσθενοῦς ὄντος,—for thus the building up would be without solid foundation—a ruinosa ædificatio, as Calv.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. ἐν εἰδῳλί κατακείμενον. In order to show how the of endiculum (Vulg.) arises, he takes an extreme case. A Corinthian, in a spirit of bravado, to show his superior enlightenment and the wide scope of his Christian freedom, not only partakes of idol-meats, but does so at a sacrificial banquet within the precincts of the idol-temple. This was per se idolatrous; but St Paul holds the more severe condemnation in reserve: see on 10:14 f.† The τὸν ἔχοντα γνῶσιν may mean either that this is the man’s own belief about himself, or that it is the weak brother’s opinion of him. Εἰδώλιον, uocabulum aptum ad deterrendum (Beng.), is not classical: in LXX it occurs 1 Esdr. 2:10; Bel 11; 1 Mac. 1:47 (v.l. εἴδωλα), 10:83; and in 1Sa 31:10, we have the analogous Ἀσταρτεῖον, like Ἀπολλωνεῖον, Ποσειδωνεῖον, etc.‡ Such words are frequent in papyri.

ἀσθενοῦς ὂντος. ‘Seeing that he is weak.’ It is just because he is feeble in insight and character that this following of a questionable example ‘builds up’ his conscience in a disastrous way. His conscience is not sufficiently instructed to tell him that he may eat without scruple, and yet he eats. Doing violence to scruples is no true edification: it is rather a pulling down of bulwarks. Tertullian seems to have had this passage in his mind when he says of those who are seduced into heresy; Solent quidem isti infirmiores aedificari in ruinam (De Praescr. Haer. 3). Atto paraphrases; provocabitur manducare idolothyta, non tamen ea fide qua tu. It is ruinosa aedificatio, quae in sana doctrina fundata non est (Calv.).

The σέ before τὸν ἔχοντα is omitted by B F G, Vulg. Some editors bracket it, but it is well attested (א A D E L P, Syrr. Copt. Arm). ὁδοποιηθήσεται is an insipid conjecture for οἰκοδομηθήσεται, which is deliberately chosen with gentle irony, and needs no mending.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Idol 's temple [ειδωλειω] . Only here in the New Testament. See on Rev 2:14.

Be emboldened [οικοδομηθησεται] . Lit., be built up. The A. V. misses the irony of the expression. His apparent advance is really detrimental. Calvin remarks : "a ruinous upbuilding."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 10, 11. “For if any man see thee, which hast knowledge, sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols? 11. And so through thy knowledge thy weak brother perisheth, for whom Christ died.”

The for indicates that here is the danger Paul had in view when he said: Take heed! in 1Co 8:9.

This any man is one of the some of 1Co 8:7.

The reading σέ, thee, must evidently be preferred to that of the Mjj., which omit this pronoun.

The term εἰδωλεῖον, the situation in which the idol is set up, is not common in classic Greek; it is not even mentioned in Passow’s large dictionary. It was formed by Jewish writers (1Ma 1:47; 1Ma 10:83) on the model of the words βακχεῖον, ποσειδωνεῖον, temple of Bacchus, Neptune, etc.; the apostle no doubt uses it to avoid the word ναός (Edwards).

It is far from probable that one formerly a Jew would be found within the enclosure of an idolatrous temple, and still less that the sight of a Christian partaking of such a banquet would have inspired him with the desire to eat meats offered to the idol; this spectacle, on the contrary, would have filled him with horror. The weak brother is therefore, as we have said, rather a former heathen.

The term οὐκ οἰκοδομηθήσεται, will be edified, [emboldened], is used with evident irony. It suffices to call to mind that the more advanced believer should by his superior knowledge have edified the other by enlightening his conscience and emancipating him from his false scruples, whereas by his imprudence he leads him to trample upon his conscience, and thus substitutes false edification for the true: he enlightens and strengthens him to his loss! Fine edification! It may appear surprising that Paul here lets the conduct of the strong Christian pass without calling his attention to the evil which he may do himself by taking part in such a banquet in such a place. But the apostle never wanders from his subject. His subject here is the self-denial imposed by love to our neighbour. He will afterwards (1Co 10:15-21) treat the other side of the question, that concerning the danger to which the strong believer exposes himself.

Vv. 11. If we read for, with the two oldest Mjj., this particle refers to the ironical term will be edified [emboldened]: “edified, for as the fruit of it he perishes!” But it seems to me more natural simply to read, with all the other Mjj. and the Peschito, καί, in the sense of: and so. As to the tense of the verb, the present, perisheth, in the Alex. should be preferred to the future, shall perish, of the T. R. The apostle is thinking of the immediate effect: “He is from that moment in the way of perdition.” An unfaithfulness, however small it may appear, separates the believer from his Lord; by interposing between the branch and the stock, it interrupts the communication of life which ought to take place from the one to the other. From that moment spiritual death commences, and if this state continues and becomes aggravated, as is inevitable in such a case, eternal perdition is the end of it; comp. Rom 14:15. Every word of this verse has a force of its own: cause to perish; what success! A weak brother; what magnanimity! Through knowledge, which ought to have been used for his advancement; what fidelity in the use of grace received! A brother over whom thou shouldest have watched as over the apple of thine eye; what love! A man for love of whom Christ gave Himself to die; what gratitude!

It is this last particular, the sin against Christ, which the apostle more especially emphasizes as the gravest of all, in the following verse.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.