8 But food will not commend us to God. For neither, if we don't eat, are we the worse; nor, if we eat, are we the better.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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, [1] 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.
1 - "Par une maniere d'anticipation;" -- "By way of anticipation." Anthrypophora is a figure of speech which derives its name from the Greek term anthupophora, a reply to an objection It is used in this sense by Dionysius Halicarnassensis. -- Ed
But meat commendeth us not to God - This is to be regarded as the view presented by the Corinthian Christians, or by the advocates for partaking of the meat offered in sacrifice to idols. The sense is, "Religion is of a deeper and more spiritual nature than a mere regard to circumstances like these. God looks at the heart. He regards the motives, the thoughts, the moral actions of people. The mere circumstance of eating 'meat,' or abstaining from it, cannot make a man better or worse in the sight of a holy God. The acceptable worship of God is not placed in such things. It is more spiritual; more deep; more important. And therefore, the inference is, "it cannot be a matter of much importance whether a man eats the meat offered in sacrifice to idols, or abstains." To this argument the apostle replies 1-Corinthians 8:9-13, that, although this might be true in itself, yet it might be the occasion of leading others into sin, and it would then become a matter of great importance in the sight of God, and should be in the sight of all true Christians. The word "commendeth" παράστησι parastēsi means properly to introduce to the favor of anyone, as a king or ruler; and here means to recommend to the favor of God. God does not regard this as a matter of importance. He does not make his favor depend on unimportant circumstances like this.
Neither if we eat - If we partake of the meat offered to idols.
Are we the better - Margin, "Have we the more." Greek Do we abound περισσεύομεν perisseuomen; that is, in moral worth or excellence of character; see the note at Revelation 14:17.
Are we the worse - Margin, "Have we the less." Greek, Do we lack or want (ὑστερούμεθα husteroumetha); that is, in moral worth or excellence.
Meat commendeth us not to God - No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss.
(5) But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
(5) An anticipation of an objection: why then will we therefore be deprived of our liberty? Nay, says the apostle, you will lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the food, for it makes you in no way the more holy, for our commendation before God consists not in foods. But to use our liberty with offence of our brethren is an abuse of liberty, the true use of which is completely contrary, that is, to use it in such a way that we have consideration of our weak brethren.
But meat commendeth us not to God,.... These words are said by the apostle, either as expressing the argument of such as had knowledge in favour of themselves, that what they did was a thing indifferent, by which they were made neither better nor worse; nor did they look upon it as meritorious, or expect any favour from God on account of it, and therefore were not to be blamed for using their liberty in the manner they did: or else they are spoken by him as his own sense: and the meaning is, that eating of meat, any sort of meat, and so that which is offered to idols, or abstinence from it, neither one nor the other recommends any to the love and favour of God; , "does not bring near", or give access to God, as the Syriac version renders the phrase; does not ingratiate any into his affectionate regards, or make them acceptable unto him:
for neither if we eat are we the better; or "abound", not in earthly but spiritual things, in the graces of the Spirit, and particularly in the esteem and good will of God, upon which such an action can have no influence:
neither if we eat not are we the worse; or are deficient; meaning not in temporal things, but, as before, in spiritual; true grace and piety are not a whit the less; nor are such persons less in the love and favour of God, which is not to be known and judged of by any such action, or the omission of it.
Other old manuscripts read, "Neither if we do not eat, are we the better: neither if we eat are we the worse": the language of the eaters who justified their eating thus [LACHMANN]. In English Version Paul admits that "meat neither presents [so the Greek for 'commendeth'] us as commended nor as disapproved before God": it does not affect our standing before God (Romans 14:6).
But meat commendeth us not to God - Neither by eating, nor by refraining from it. Eating and not eating are in themselves things merely indifferent.
*More commentary available at chapter level.