Weak Brethren VII

"But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak." (Verse 9)

The first thing to notice about these words concerns who is designated by the pronoun "yours." Does it not refer to all the members of the Corinthian assembly, to Christians? Does Paul not, by this language of direct address, identify all of them as being possessed of "that knowledge," and therefore, "the strong ones"? Does he not address, in the second person, those who know that "the idol is nothing," who have "no conscience of the idol"? When Paul speaks of "them that are weak," he speaks in the third person. Does this not show that the "weak ones" are not viewed by Paul as being part of the church, not part of the group designated by the pronoun "yours," but as a separate outside group. The contrast is between "you" (2nd person) and "them" (3rd person).

The next thing to notice is the fact that Paul further identifies who is of "the strong ones" versus who is of the class of "the weak ones." Those who are strong, which includes Paul and the members of the Corinthian church, have "liberty," which those in the class of "the weak" do not possess. Paul says to the Corinthians - "your liberty," a liberty that belongs to you as Christians, as men of strength in the Lord. He does not say "this liberty that belongs to you as well as to those who are weak."

Paul here continues his condemnation of the boasting of the Corinthian Christians, a particular kind of boasting that they practiced against their idolatrous neighbors. The chief question becomes this, however: Was Paul condemning the boasting that one kind of Christian practices against another kind of Christian, or the boasting that Christians in Corinth were practicing against non-Christian pagans? It is not denied that many of the same principles of boasting are present in either case, in all kinds of boasting, but the context clearly shows that it is a Christian's boasting against his pagan neighbors that Paul is here particularly condemning. From the very start of this epistle Paul has been combating the various kinds of "boasting" (glorying, praising) of the Corinthians and here he addresses bragging of another kind.

It seems as if the Corinthians did not show much interest and zeal in making converts of their pagan neighbors, of turning weak ones of the heathen faith into strong ones of the Christian faith. When they would meet a neighbor who was still an pagan idolater, one not possessing "that knowledge," rather than witnessing to him with love and extending effort for his soul's conversion, they would instead "put on airs," be standoffish, and boast of their superior status as Christians. They saw themselves as a kind of privileged class with a limited membership, a kind of cult.

It was part of Greek culture for those of higher social status to "stand aloof" from those of inferior status, to "look down on" them, and to promote their own superiority. It was also part of Greek culture and religion to "flaunt" their wealth and status, to publicize their titles. The idea of "conspicuous consumption" was not unknown to the pagan Greeks and Romans.

No zealous Christian soul winner would ever think of meeting a lost soul, who is married to paganism, with the message "I am superior, God's favorite, and you are not," with the added idea, "and you cannot do anything about it." These proud Corinthians, however, do not seem desirous of saying to idolaters, "and you can be God's favorite too."

Paul warns against the "us" versus "them" mentality with regard to the heathen. He backs up his warning with instruction concerning the chief characteristic of Christian people, those who have the Spirit of God, which is that they "love." They love God supremely and their neighbors they love as their own selves.

A Christian who does not have love for his neighbor, and who does not see him as a "brother," is not a Christian in truth. It is impossible for the Corinthian Christian to "love" his neighbor if he does not deeply desire his neighbor's becoming Christian. The attitude of many of the Corinthian Christians showed a lack of neighborly and brotherly love towards their pagan acquaintances, viewing them more as enemies to be avoided and shunned rather than "brothers" to be won to Christ.

This lack of desire for the salvation of the weak, of those not Christian, by the Corinthians, is implied in several verses in Paul's first epistle to Corinth. Already notice has been paid to I Cor. 9: 22 where Paul spoke of his own zeal for "winning," and "gaining," and "saving," those who are lost, a zeal which was lacking in the Corinthian church. Other verses also imply an indifference on the part of the Corinthian Christians towards the salvation of their pagan neighbors. In the very chapter now being analyzed, Paul will ask the Corinthians to consider how their actions were bringing about the "perishing" of the weak brothers, as if it had not been considered by the Corinthians. Paul asks - "and through your knowledge shall the weak brother perish?"

Christian Rights & Freedoms

The Greek word for "liberty" ("exousia") denotes freedom to do as one pleases and freedom to do involves the "right" to do so. Paul warns Christians not to think that it is always best to "assert" their rights and freedoms, as Christians, but should often "forgo" them, especially if doing so aids in the salvation of the heathen. In two places in this epistle Paul warns that "expediency" trumps personal "rights," that the good of others is more important than personal rights.

"All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." (I Cor. 6: 12)

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." (10: 23)

By the phrase "all things are lawful unto me," he means "I have freedom in all things." He is also saying "I have rights." But, he argues that the assertion of one's rights and liberties is not always "expedient," and that the universal constant assertion of rights may actually, and ironically, bring a Christian a loss of freedom. Sometimes the assertion of personal rights and liberties will be harmful to one's neighbor, will not "edify" him.

Paul says that the Corinthians, who possess "that knowledge," and who have strengths, rights, freedoms, and titles, that others do not possess, may, by their boasting, and by their lack of zeal for winning lost pagans, and by their uncharitable asserting of their rights, "become a stumblingblock to them that are weak." What kind of stumblingblock? A hindrance to what? Is it a hindrance against weak Christians becoming strong Christians? Or, is it rather a hindrance against pagans becoming Christians? Surely the latter is correct, as the context demonstrates. The majority view affirms that this is a warning to the strong members of the church, a part of the church, against their attitude and treatment of the weak members of the church, the ones who have serious doubts about the truth of the creed of the apostle. Thus, the stumblingblock spoken of is interpreted, by the majority, to be a hindrance that strong Christians put in the way of weak Christians.

Involved in Greek and Roman ideas and definitions about "liberty" there was not only an inclusion of "rights" and "freedoms," but "titles" also. In previous chapters it was shown how "status" in the Graeco-Roman world was judged based upon the criteria of wealth, birth status, power, wisdom, knowledge, and how the divine and human judgment of such qualities was quite different. The criterion regarding "titles" was also mentioned.

The importance of "titles" in the Graeco-Roman world were much like the importance of "titles" in European feudal society. Titles involved "entitlements." People with "titles" were owed something, either money, respect, recognition, preferment, or superior rights and privileges.

Again, the standard for identifying the true people of "title" is one of contrast. God has his standard and man has his standard. Who are earth's real titled lords and kings? God says it is Christians, the ones who, in the eyes of the world, are viewed as without rights and titles.

Christians Dining in Heathen Temples

“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; And through thy knowledge shall the weak brother perish, for whom Christ died?” (Verses 10,11)

The pronoun "any man" (anyone) is third person. It either means "anyone in the church" or "anyone in the world." Is Paul concerned with how Christians may interpret the act of another Christian who is seen "sitting in the idol's temple"? Or, is Paul concerned about how "anyone in the world," especially the lost, interprets the presence of a Christian in an idol's temple? The latter is the case, and this the context clearly shows. When Paul says "if anyone see you who has knowledge," who is meant by the pronoun "you"? Is it not "you Corinthian Christians"? How can it be limited to only one portion of the church membership? Does not the language of the apostle show that the "weak" are ignorant of Christian knowledge? Does this language not also show that the one observing the Christian "sitting at meat in the idol’s temple" has no knowledge? "You who have knowledge" is a class of people contrasted with those who do not possess "that knowledge," that Christian knowledge. Further, "you Christians, who have knowledge, who visit and sit in the heathen temples," is second person, while "if anyone" is third person. The one "seeing" the Christian dining in a heathen temple is the one who does not have Christian knowledge, one who is a pagan idolater. Paul is asking - "if a heathen man sees you Christians sitting and dining in a heathen temple, what will he conclude from it"

Paul's reference to the Corinthian Christians "sitting at meat (dining) in the idol's temple" needs to be focused upon.

There was a great emphasis in the Greek and heathen temples on "fellowship," and "camaraderie," and "brotherhood" and "fraternity." Temple fraternities were often the very glue that held ancient Pagan societies together. The social, political, and religious lives of these ancient pagan societies were more closely intertwined than is now the case in the western world.

The temples of the pagans were places for regular gatherings by the members of the particular heathen temple. They were like today's fraternal "lodges," where worship was mixed with festivity. Close knit fellowships were formed in local communities and the local temple was the place where this fellowship was enjoyed. Each temple looked upon its members as "brothers." They were a family, a brotherhood, a fraternity. The weekly meetings of the brotherhood were often looked to with fond anticipation. Much revelry and feasting, amidst celebration of the idols, were designed to please the depraved flesh and spirit. These polytheistic people took their religion seriously, no matter how debauched it may appear to Christians. Who would not enjoy getting drunk, fornicating, feasting, and serving every divers lust and pleasure?

These Pagan Corinthians commonly referred to their neighbors, who were all members of various fraternities and secret societies, "initiates into the mysteries," as "brothers." Calling each other "brother" is not something unique to the Christian community. It was certainly commonplace among the Jews. The Apostles addressed Jewish audiences as "men brothers" (See Book of Acts). So too did the various Pagan assemblies, present in Corinth and throughout the Greek and Roman world, address each other. This is seen today in various "Lodges" and fraternities prevalent in society, like that of the "Freemasons," the "Oddfellows," etc.

In close knit societies, where daily life is regulated by a calendar of events designed to produce the greatest pleasure to the flesh, it is not uncommon for fellow citizens and neighbors to think of each other as "brothers."

Is it possible that Paul could be using the term "brother" in this chapter as "neighbor" or as a "fellow citizen"? Could he be using it as meaning "those who were your brothers formerly in the idol’s temple"? The question is this: will you Corinthians quit calling these neighbors of yours, who are not yet Christian (as you), and who still go (now, without you) to the regular meetings of the fraternity, "brother," because you have now come to Christian knowledge and salvation?

Weak Brethren VI

In the preceding chapters a verse by verse analysis of the first seven verses of I Corinthians chapter eight has been given. It has been shown that Paul contrasts Christian knowledge and conscience with pagan knowledge and conscience. No where in these verses is there any hint that Paul is contrasting two kinds of Christian knowledge and conscience. The contrast is between the conscience of those in the class of "weak ones," and the conscience of those in the class of "strong ones." Those in the weak class are defined as "not having that knowledge," which knowledge is defined by a creed that affirms that "there is one God, the Father, from whom are all things," and that "there is one Lord, Jesus Christ, by whom are all things." Such a standard defines who is a Christian and who is not. It was also shown how evidence of the usage of "asthenes" (weak or impotent) in the scriptures supported the view that those "without strength" (Rom. 5: 6) are those not saved. It was also shown how Paul affirmed the lost and non-Christian status of "the weak ones" when he said that they are those "not gained," or "not saved." (I Cor. 9: 22)

In this chapter citations will be given from two traditional commentators of the majority view and it will be shown how they are guilty of misinterpretation.

Reviewing the Commentaries

J.N. Darby

"Nevertheless every one was not, in fact, thus delivered from the influence of false gods on his imagination. They were still perhaps, in spite of himself, something to him. He had conscience of the idol, and if he ate that which had been offered to it, it was not to him simply that which God had given for food. The idea of the existence of a real and powerful being had a place in his heart, and thus his conscience was defiled."

All this is a good description of a pagan, but it could hardly be a description of a born again Christian, or of someone who has been baptized into the Christian faith. Darby affirms that "not every Christian in the Corinthian church" had been "delivered from the influence of false gods on his imagination." Why would he say such a thing? How could he identify a man who believes in the reality of the idol gods, to any degree, as a legitimate Christian? Such is, however, the extent commentators will go in upholding their false premise, that premise that affirms that the "weak brother" is a genuinely converted Christian. According to Darby, who represents the majority view, whether or not one has been "delivered" from the influence of idolatry is no criterion for judging who is Christian or not.

Seeing these consequences of their interpretation, many commentators will simply affirm that the "weak brother" has not been "fully" delivered from his polytheism and heathenism. Thus, as has been shown in previous chapters, the "weak" brother is interpreted to be one who weakly accepts and believes the apostolic creed, and yet still has some belief in the idol gods, and believes that service and homage to them is important. Is partly believing the gospel revelation enough for salvation? Can one be a Christian who does not possess full and firm conviction of Paul's creed? Absolutely not. Therefore, these "weak ones" are not Christians.

Darby says that these "weak ones," after being converted and avowing faith in the creed, "were still perhaps" thinking and believing that the idols were "something" real. Again, Darby is teaching, along with the majority of commentators, that such is the case with many Christians. These weak Christians, it is alleged, still have some faith in the reality of idols and gods. This is rediculous teaching.

Darby said that these weak ones, when seeing the idol, entertained "the idea of the existence of a real and powerful being," this heathen idea having "a place in his heart." This is the biblical description of a Christian? Of one who possesses "that knowledge"? The belief in the reality of the false gods and idols "had a place in his heart"? On the contrary, a man who has such a "conscience" of idols, who believes in them, and offers sacrifices to them, is not a Christian!

On verse 7, Jamieson, Faussett, and Brown commentary (JBF) says:

"Howbeit--Though to us who "have knowledge" (1Co 8:1, 4-6) all meats are indifferent, yet "this knowledge is not in all" in the same degree as we have it. Paul had admitted to the Corinthians that "we all have knowledge" (1Co 8:1), that is, so far as Christian theory goes; but practically some have it not in the same degree."

When JBF adds "in the same degree," they add to the word and lead astray. Paul, however, is contrasting those who either have, or don't have, "that knowledge." He is not contrasting those who have "that knowledge" to a high (strong) degree with those who have it to a low (weak) degree. The words of Paul represent a contrast between the "haves" and the "have nots," between Christians with "that knowledge," and non-Christians who do not have "that knowledge." Those who have "that knowledge," says Paul, do not believe that diets have anything to do with a man's standing with God, that food is "indifferent." Yet, in I Corinthians 8-10, it is only "the weak ones" who believe that sacrificial food to the idols was a means of finding favor with the gods. Commentators who seek to identify such "weak ones" with the converted, with Christians, with those who possess "that knowledge," do so without any grounds in the context to do so, and are forced into adding words to the text to support their false interpretation.

Further, JBF states that "Christian theory" teaches that all Christians possess "that knowledge," but that it is not true in actual fact, or in "practice." What horrendous misinterpretation is this! Certainly by "Christian theory" is meant "Christian doctrine on what constitutes one a Christian, or saved person." For instance, one could say - "Christian theory affirms that those who will be saved believe in Jesus." But, to add, "but this is not true in actual fact, or in practice," is to affirm that it is not actually the case that all who will be saved are believers in Jesus.

JBF wrote:

"Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real (1Co 8:4)..."

Again, it is amazing that any evangelical bible commentator would affirm that someone who believes in the reality of gods and idols is a Christian. Why would anyone think that Paul is describing someone other than a pagan? When a person eats religiously dedicated food and believes in the reality of the god to whom it is dedicated, that man is not a Christian. Further, Paul has thus far given no reason for identifying the "some people" under consideration as anything but a pagan, certainly not a Christian. JBF looks at the phrase - "this knowledge is not in all," and reads "this knowledge is not in all born again Christians in the church at Corinth." Also, JBF reads the phrase in this manner - "this knowledge is not in all to the same degree." But to add "to the same degree" adds to the text and changes the meaning of the apostle. Also, Paul has already said that "those who have that knowledge" are they who do not believe in idols, and do not believe religious diets have anything to do with obtaining God's favor. Therefore, to affirm that some of these who have "that knowledge," albeit in a weak degree, are people who believe in idols and religious diets, is to contradict the words of Paul.

Those who believe in the idols and sacred foods are ever spoken of in the third person, by the apostle, and he never includes any of the members of the Corinthian church in that class spoken of in the third person. Also, when he speaks in the second person, when addressing the members of the Corinthian church, he never speaks of them as not having "that knowledge," or of being "weak."

JBF wrote:

"'unto this hour'--after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian 'knowledge.'"

Where in the text is there any indication at all that those who eat things sacrificed to idols, with a belief in the reality of them, were ever Christians? It is amazing that most commentators cannot see their gross misinterpretation. Where in the language of the apostle does Paul ever identify any member of the church at Corinth as a continuous practicing idolater? Does not Paul address all the members of the church at Corinth as possessing "that knowledge"? But, clearly, those who don't have this knowledge are those outside the church, are not Christians, but pagans. Paul never speaks in the first person when speaking of these weak ones, these "idiotes," these who do not know, but always in the third person, as being of a different class than Paul himself or the Corinthian believers.

JBF implies that a man can become a Christian even though he still has faith in idols, and continues to offer sacrifices to them. According to this theory, becoming a Christian does not remove a man's heathenism, for that is only removed later in Christian life, when the Christian has become "strong."

JBF continues:

"their conscience . . . is defiled--by their eating it "as a thing offered to idols." If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare Ro 14:15-23)."

How could any commentator affirm that Christians, those who have accepted the truth that "there is one God, the Father," and "one Lord, Jesus Christ," and who knew that the idols of the pagans were "nothing at all," and that eating food to them as such would be sin, and a repudiation of the Christian faith, could be yet said to "eat" the idolatrous sacrifice with a knowledge that the idol represented a real god, is bewildering.

Christians do not have weak consciences. They do not have consciences that are defiled by heathen knowledge and religion. They have consciences that possess "that knowledge." JBF states that these idolaters do "not have such knowledge as other Corinthians boasted of," and yet claims they are nevertheless Christians. JBF affirms that some Corinthians had "that knowledge" but others did not have it. But, one is, by definition, not a Christian if he does not confess the creed given by the apostle.

“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.” (Verses 7, 8)

By the pronouns "us" and "we" are designated people in general, that is, what a person eats, religiously, does not affect his standing with God. This idea is contrary to the beliefs of pagans, however. They believed that the idol gods granted favors based upon food sacrifices and ritualistic diets. Paul is stating knowledge that he attributes only to Christians. To argue that some "weak Christians" also believe pagan ideas about food offered to idols is to gravely misstate things. Again, it is clear that Paul is contrasting Christian knowledge and faith with pagan knowledge and faith.

A continuation of a verse by verse analysis will given in the next chapter, beginning with verse 9.

Weak Brethren V

“Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 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.” (Verses 7, 8)

In properly interpreting these next verses, it is most important to first determine who is meant by "every man" ("everyone"). Does he mean "not in everyone in the church at Corinth," or "not in everyone in the world"? If the former, then Paul would be affirming that there were some members of the church in Corinth who did not have "that knowledge," did not know that there was "one God, the Father, from whom are all things," and did not know that there was "one Lord, Jesus Christ, through whom are all things." But, clearly this cannot be the case, for one cannot be baptized, cannot be a Christian, a member of the church, who does not know, believe, and confess the creed given by Paul in verses 4-6. Clearly Paul means "there is not in everyone in the world that (Christian) knowledge..." Only some in the world possess the knowledge expressed in the given creed, and conversely, some do not. It is special, particular, knowledge.

There is no doubt that there are many people who hear Christian teaching but who never believe it or become converted to it. Sunday schools, bible classes, and regular church worship services, contain such people. These are learners, and disciples, but are not yet converted, not yet Christians. Some of them, in some respects, are "initiates," people who are "not far from the kingdom" (Mark 12: 34), but who have not yet entered.

The church at Corinth, like all Christian assemblies, had many non-Christians who attended Christian meetings and heard the teaching and saw the activities of Christians. Paul alluded to these visitors in his letter to the Corinthians. He asked the members of the church - "how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?" (14: 16) The "unlearned" in the Christian faith are "weak brothers," though they are not Christians, not yet "gained," not yet "saved."

"For some with conscience of the idol..."

Who are these "some"? Some in the church, or some in the world? This is a most important question in properly identifying whether the weak are saved or lost, Christian or non-Christian. No one disputes that the "some" mentioned by the apostle are "the weak brothers." The dispute concerns whether they are Christians, converts to the creed given by the apostle, and whether these "some" are weak members of the church at Corinth. Does Paul mean "some born again Christians"? Is he contrasting two kinds of saved Christians or two kinds of people, saved and lost, Christian and non-Christian?

Clearly, these "some" are the same as that group who do not possess "that knowledge," that Christian or salvation knowledge, and are therefore unsaved, ungained, unconverted. Here is precisely where the majority view begins to err in interpretation. It identifies these "some" as "some in the church at Corinth," rather than "some in the world." They teach this, without any contextual reason, and rather, against the context, and they are then stuck with the repugnant conclusion that affirms that one can be Christian without possessing "that knowledge." But, how can one be a Christian, or convert, and yet still have what are called "scruples" about paganism and idolatry? Just how "weak" is such a "Christian"? Is he a "convert" who, nevertheless, is in serious doubt about his monotheism and about the person of Christ? Full conviction of the creed of verses 4-6 is not necessary for membership in the church of Christ? Apparently not, if the majority view is correct. The work of commentators dealing with the logical consequences of their interpretation draws attention.

Some err in properly defining what is meant by having a "conscience of the idol." Those who want to designate "the weak" as genuinely saved Christians will describe them, however, as a class of semi-converted Christians, who only partly believe the creed of the apostle, who have weak convictions for the creed. These interpreters will affirm that the word "conscience," as first used in the verse, ought to be translated differently than how it is translated when used in the second instance in the verse.

The Greek word for "conscience" is "syneidēsis" and simply means a "joint knowledge" (Thayer) and is uniformly translated in the KJV as "conscience." It involves being "conscious" in mind and thought, being aware of one's awareness, knowing that one knows, particularly as it relates to being responsible for being and doing, to ethics and morality. "Conscience" represents either 1) the faculty of discerning right from wrong, or 2) the actual discerning of right and wrong.

The NIV translates "some with conscience of the idol" as "some people are still so accustomed to idols." The NIV translators felt compelled, for some reason, to translate the Greek word, not by the word "conscience," as they did in the latter part of this verse, but by the words "still so accustomed to." That is a bad, and biased, translation. It is a biased translation, given in order to affirm that "the weak" are converted members of the church at Corinth. But, this definition makes no sense, especially if we apply it to the second time the word "conscience" is used in the verse. Paul says "since their conscience is weak." Does he mean their customary practice, or habit, is weak? That is nonsense. Conscience involves knowledge and recognition, a moral or spiritual awareness. There is the further idea of "participation" in the knowledge peculiar to "conscience." When interpreters give two different definitions of a single word in the same sentence, something is truly amiss.

"Some with conscience of the idol eat it (religious food) as a thing sacrificed to idols..." Is this not a clear description of a polytheist and an idol worshipper? How can anyone think that Paul is describing a Christian in these words? Paul is surely describing the pagan worshipper in Corinth. The idols and "the gods" were accepted as real deities and daily life reflected this belief system of the pagan conscience. These pagans, who possess a "consciousness" regarding gods and idols, "unto this hour eat it as a thing offered unto an idol..." These weak ones, pagan brothers and neighbors to the Corinthian Christians, says Paul, are still practicing regularly their heathen religion, saying "unto this hour." Such language is not suitable to be applied to the so-called weak Christian, the one who supposedly still has "scruples" about his former pagan religion, for these, as is acknowledged by all, would only occasionally backslide into such a former way of thinking, and participate, therefore, in offering a sacrifice to an idol judged as real. But, the idolater Paul refers to is one who is continuing regular practice of his paganism. He says they "until this hour eat it as a thing sacrificed to idols." Does this not mean that the weak one eats it with a faith and conscience in the reality of the idol? How can this person be said to be a Christian?

Paul does not speak in the second person when speaking of those who offer sacrifices to idols from having a conscience of the idol, but in the third person. If Paul thought the weak ones were members of the church of Corinth, he would speak to them in the second person. Paul did not say "but some of you, with conscience of the idol, eat it unto this day with an awareness of the idols."

Some who argue for the majority interpretation, regarding the identity of the "weak brothers," will seek to speak of how the weak Christian does not have "the same degree" of knowledge as the more mature, well-grounded, Christian. But, Paul does not speak of degrees of Christian knowledge in these verses, as if contrasting saved people, but in opposites. Paul never uses the words "weaker" or "stronger," comparative words, but always uses opposite words, as "weak" versus "strong."

"and his conscience, being weak, is defiled." The Greek structure shows that the word "weak" is not an adjective for "conscience." Paul is not saying - "and his weak conscience is defiled." The conscience is what is defiled. But, whose conscience? The conscience of the "weak one." His conscience is weak because he is weak in his nature. The weakness of the idol worshipper reveals itself in weak knowledge and conscience, and in its defilement. Notice again how Paul continues to speak to the church of Corinth in the second person but of the weak ones in the third person.

Further, Paul does not mean to say that the idolatrous act was a single act of defilement, as if a temporary mistake of an unstable Christian, when he says "their conscience is defiled," but means "once again their conscience is defiled," for the conscience of the pagan is defiled further every time he offers sacrifice.

Wrote Dr. Nanos (emphasis mine):

"It is the impaired ones' sense of what is right that is ironically "strengthened" to continue to perceive things incorrectly (v. 10), to continue without the knowledge that could keep them from destroying themselves (vv. 7, 11).

And while he addresses his instructions to the knowledgeable, it is less clear that he addresses the impaired, that they are even part of the encoded or the actual audience Paul envisages will hear the letter read; rather, he writes about the impaired, and the impact of the behavior of the knowledgeable upon them.

If the impaired are simply the polytheist idolaters of Corinth, then they will be impacted by the consequences of the behavior of the knowledgeable if the knowledgeable heed Paul's letter, as well as if they do not. But Paul's language does not require that the impaired are being addressed, or even among the knowledgeable when they meet to hear this letter read. The constant third person references to them suggest that they are not."

Dr. Nanos points out how "the weak" are "the knowledgeable" while those who are "strong" are those "without knowledge." He also shows how Paul addresses the church as composed only of those who are strong and knowledgeable, and not as a mixture of weak and strong, of those who have Christian knowledge and those who do not. The ones who know, who are not weak, are addressed in the second person, but those who do not know, who are impotent and lacking Christian knowledge, he addresses in the third person.

Dr. Nanos writes:

"Their "impaired" sense of what is right will ironically be "built up," that is, they will be "edified" or "strengthened" to continue the course on which they have spent their whole lives, instead of challenged by the fact that Christ-believers are willing to abandon even the pretense of worshipping their many gods and lords (v. 10). They are brothers and sisters for whom Christ died, but they would not be reached with that message if the Christbelievers lived according to the rights they suppose themselves to have, regardless of the consequences for those who do not share their knowledge."

Dr. Nanos correctly observes how the distinction is between those who have Christian knowledge and those who do not have it. It is not a distinction between Christians who know in great degree and Christians who know in less degree. He also correctly observes that the behavior of Christians, who possess the knowledge of "one God, the Father," and of "one Lord, Jesus Christ," may keep a "weak brother" from abandoning his paganism. It is not that the Corinthian believers keep a brother Christian from reverting back into paganism.

Dr. Nanos wrote:

"What is significant is that the "impaired ones" are so labeled because they do not share in the "knowledge" of Christ-believers that there is no god but the One; hence, their "sense of what is right" is "impaired."

However, Paul's comment here need not mean that the impaired were not already doing the harmful thing at issue, which most interpreters understand to be implied. Building up need not signify the same thing as starting from scratch. The point is that they are strengthened in resolve to do it."

The context of Paul's words are clear and it is bewildering how most commentators miss this.

Wrote Dr. Nanos:

"What is the "ruin" Paul fears will result for the impaired if they witness Christbelievers eating idol food? Although the "ruin" or "destruction" is self inflicted by the impaired one in 8:11 ("he will cause himself to be ruined"), it is the knowledgeable who "strengthen" them to choose that course for themselves, who thus cause them to "stumble" in the direction of self-destruction, who "sin" against them, who "wound" their "sense of what is right" (vv. 9-13). At least several possibilities can be imagined to describe what Paul envisages:

1) Idolaters may fail to understand that Christ-faith makes exclusivistic claims for the One God and Christ over against the claims of any other gods, since it appears to incorporate eating of food offered to other gods. Hence, the message of good in Christ is not being proclaimed as it should be, and cannot effect the changes Paul believes should result from proclamation of this news (cf. 14:22-25). The knowledge of the One that can save the impaired is being obstructed by the very ones who have themselves already benefited from understanding that message.

2) Idolaters may not take the message of Christ-faith seriously, that is, on the exclusivistic and superiority terms that it claims against other gods and lords, such as the worship of the One God alone, and the message of salvation in Christ. Idolaters may conclude that even those who profess faith in Christ and the One God do not want to risk the wrath of the gods, or any of the other socio-economic, physical, and psychological consequences that polytheists might expect to result from neglect or abstention of various rites, or from opting out of the social networks within society that participation in these rites entails. That would likely lead to the a priori dismissal of the claims of the message of good in Christ. The message of good is thus being compromised, corrupted by its messengers.

3) If idolaters did understand and take their exclusivistic claims seriously, and recognized that they claimed to have something superior to that which idolaters uphold to be true, then idolaters may regard those who profess it to lack integrity: they are hypocrites, arrogant troublemakers, or simply foolish. There is little force to their confession of faith in God and Christ to be exclusive of and superior to other gods. For these Christ-believers fail to live up to the truths proclaimed when they still participate in idolatrous rites, and eat idol-related food they have otherwise renounced to be inferior. This is different than being regarded to be foolish because of believing in the message of a crucified lord, and behaving consistent with that confession in the face of resistance, which Paul expects and experiences for his faithfulness to the message. If idolaters conclude that Christ-believers are hypocrites, they will likely dismiss the message of good in Christ out of hand as lacking integrity.

4) The Christ-believers' faith might be perceived to incorporate the worship of other gods alongside faith in Christ. If any polytheists are interested in Christ-faith for themselves, they may conclude that they can add the One God and Christ to their pantheon, in keeping with the common practice in Greco-Roman culture of incorporating new gods. This would appear to be fully compatible with their polytheistic sensibilities, based on observing the behavior of those who proclaim this news. Ironically, the "superstitions" of their idolatrous family members, friends, neighbors, fellow association members, and social and political contacts, will all be confirmed, not denied. They will be caused to stumble, taking the form of merely adding God and Christ to their idolatrous way of life. The already impaired are thus rendered unable to know that which the knowledgeable know, and are being destroyed by continuing to live in idolatry. From Paul's implied point of view, if the knowledgeable eat food that idolaters (i.e., the impaired ones) regard to be sacred, it will confirm that it is indeed sacred, and the idolaters will be ruined as a result.

In each of these scenarios, the impaired can be understood to be strengthened in their misguided sense of what is right, failing to perceive "the truth" about idolatry, and thus Paul may conclude that the perpetuation of their impaired state as a result of the wrong behavior by the knowledgeable will lead the impaired to their ruin. All of these outcomes, including various combinations of them, would represent alienation from the message of good in Christ that Paul believes can be avoided if the Christ-believers refrain from eating idol food on behalf of the sensibilities of idolaters. He does not want idolaters to be "scandalized" by behavior not befitting those confessing the faith. He wants them to know the One God through Christ-faith. He wants his audience to follow his own example, for he would not even eat "meat" if the eating of any kind of "food" would cause the stumbling of some over the message of Christ (8:13); moreover, he adapts his presentation of the message to "everyone" in order that he might "gain" even "some" to be "saved" (9:19-23).

I thus conclude, in direct contrast to the consensus views, that the impaired ate idol food without any qualms; that is what idolaters do. Moreover, the knowledgeable most likely did not eat idol food, or dine at polytheist's temples, just as Christbelievers would not be expected to do. This point is accentuated all the more to the degree that we accept that these Christ-believers likely met as subgroups within the Jewish communities of Corinth. Although these former polytheists wondered if it would be acceptable to eat it, most likely for a host of the socio-economic and psychological reasons associated with remaining "in the world," in addition to the notion that it would demonstrate their faith proposition of indifference to idols, Paul herein sought to make it plain that they must not. It would perpetuate the impaired state of their idolatrous neighbors, rather than helping to bring them to faith in Christ, and it involved a relationship with evil forces that should be avoided at all costs (10:16-22). Paul reminds them what happened to Israelites who indulged in similarly mistaken logic (10:5-22, drawing on Num 25).

Paul's original audience knew what we cannot know; namely, whether there were any Christ-believers behaving in the way in which the impaired are described, or whether his descriptions and concerns naturally matched those of their polytheist families, friends, and neighbors. Are there any other clues either within or outside of chapters 8—10 that might support the notion proposed herein, that it was polytheistic brothers and sisters' sensibilities and outcomes in Corinth with whom Paul was concerned?"

Weak Brothers

1. Believe in “many gods”
2. Believe in “many lords”
3. Believe the idol is a real god
4. Believe “all things” are not “of him”
5. Believe “all things” are not “by him” (Jesus)

Strong Brothers

1. Believe in “One God” (the Father)
2. Believe in “One Lord” (Jesus)
3. Believe the “idol is nothing at all”
4. Believe “all things” are “of him”
5. Believe “all things” are “by him” (Jesus)

Weak Brethren IV

In the previous chapters it was shown how "the weak" are they who are unsaved, or non-Christian, while "the strong" are they who are saved, or Christian. Likewise, "the wise" are the saved and "the unwise" are the unsaved. Likewise, Christians are the truly elect, and non-Christians are the non-elect. Christians are rich and high born, while non-Christians are poor and low born. This was evident from the words of Paul in I Cor. 9: 22 as well as from other statements of Paul in the Corinthian epistles, as was shown in the previous chapters. These terms were not used to distinguish between two types of Christians but to distinguish between Christians and non-Christians.

It has been shown that "the weak" denoted the class of non-Christians, particularly pagans or polytheists, and that "the strong" denoted the class of Christians, those who "believe in one God, the Father, of whom are all things, and in one Lord, Jesus Christ, from whom are all things," as Paul affirms in the preface of this section of his epistle. It was shown how the terms wise, strong, noble, rich, are terms applied to people by both God and the heathen world, and God and the world each having a different standard, and each identifying opposing classes of people. That is, the ones that God designates as wise, strong, noble, and rich, are the ones that the world designates as foolish, weak, ignoble, and poor. It is the very thing described in the prophecy of Isaiah, where it is said:

"Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isaiah 5: 20 KJV)

It was also shown, in the previous chapters, how the very term "weak," in the original Greek, was more appropriate an adjective for the non-Christian than for the Christian, and in scripture was a term coupled with adjectives describing lost people. It would seem that the burden of proof is on the majority side of commentators to show how "weak" is not the common term, in scripture, for the one who is not a Christian. Further, if applying the term "weak" to immature Christians, in I Corinthians chapter eight, is the exception, then the burden of proof is on the advocates of the majority view to give contextual reasons for its being an exception to the rule. If the context is examined, however, it will become obvious that it cannot be shown that the "weak" brothers are viewed by Paul as being Christian.

In this epistle, Paul at times speaks strictly to the members of the church at Corinth, but, at other times, speaks generally to the entire community in Corinth, which was composed mainly by religious peoples, nearly all pagan or polytheists, or to the whole of mankind. This is true with all epistles addressed to churches. It is important therefore, in a verse by verse analysis of those sections of scripture, which deal with the "weak" and "strong" brothers (I Corinthians chapters 8-11 and Romans 14), that a person be careful to note the direct addresses given to particular audiences. It is also important to discover who Paul had in mind when he referred to that class of people called "weak," and who he had in mind when he referred to that class which he called "strong." What other descriptions does he give of each class? In this chapter a verse by verse analysis of I Corinthians chapter eight will commence.

"Now about food sacrificed to idols: We know that “we all possess knowledge.” But knowledge puffs up while love builds up. Those who think they know something do not yet know as they ought to know. But whoever loves God is known by God." (I Cor. 8: 1-3)

It is important to identify who is designated by the various highlighted pronouns used by Paul in these initial words and in the whole of the chapter. What class of people is designated by these pronouns? Do all the pronouns designate only Christian members of the church at Corinth, or do they designate others? Do the pronouns ever refer to the world at large, or to all men?

The topic addressed by Paul concerned aspects of idolatry which the church had inquired about in its letter to Paul. It concerned the interaction of Greek Christians in Corinth with their pagan neighbors, or brothers. These first adult Greek converts to the gospel in Corinth were once pagans themselves. They had once embraced the pantheon of gods then worshipped by their Greek and Roman neighbors but had now become monotheists and believers in the lordship of Jesus Christ. They had come to believe that all the idols and gods of their pagan religion were not real beings, but only false imaginary gods. They had "turned" from polytheism to Christian monotheism like those in Thessalonica. They all had "turned to God from idols to serve the living and true God." (II Thess. 1: 9)

It is important to understand the former way of life for most of these pagan converts in Corinth to fully understand and appreciate the way Paul phrases many of his questions and statements in this chapter, how he addresses various audiences. This Corinthian pagan culture will be more fully examined as particular verses of this chapter are examined and when the question is addressed as to how Paul could call the non-Christian pagans in Corinth "brother." Those commentators who affirm that the "weak brother" is a Christian do so on the basis that the word "brother" is used in reference to them, and this is really their only argument of any weight. It will be shown, however, that this is insufficient evidence for affirming that "the weak brother" is in fact a saved man, or a Christian, especially in light of other things said about this person in the contexts, either of I Corinthians 8-11 or Romans 14.

It is important for us to determine who is meant by "we" and "all" in the opening verses of this chapter. Doubtless it includes Paul the writer. Who else is included? Only the members of the church in Corinth? When he says "we know that all possess knowledge," does he mean only Christians know this fact, or that only Christians possess knowledge? Is it "we Christians" or "we humans"? Is it "all Christians" or "all men"? Surely he means to say, as in common vernacular, "everybody knows that."

Paul thus begins his discussion of the Christian in his relationship to a pagan environment. He begins with discussion of "knowledge," a subject, like "wisdom," of great importance to Greek philosophy and religion. Greek and pagan philosophy and religion involved all the basic elements of gnosticism, ideas about the nature and fruits of knowledge (or epistemology) and enlightenment. Paul begins this chapter by a reference to general human knowledge, that knowledge which all humans possess. He then makes a judgment about this common knowledge. By itself, it "puffs up," inflates the ego, produces pride and arrogance. This was stated in order to combat the idea that knowledge alone was sufficient to successful life, both here and hereafter, and the idea that it was the chief virtue, and the only way to salvation and elect status. This is true of knowledge in general, among all men, and not what is only true among Christians. Paul is thus affirming these basic premises of his epistemology: 1) There is general human knowledge in the world, and 2) knowledge by itself produces pride (and by implication, a downfall and destruction). Knowledge alone will not save any man. The idea that man's salvation from his state of suffering and death is to be found in human "science" or "knowledge" is still prevalent today.

Paul, in his writings to the Corinthian church, as in his letter to Timothy, warned about a "science falsely so called" (I Tim. 6: 20). Just as there is a false wisdom, the wisdom of the evil world, there is a false knowledge or science. It is false in substance, in theory, in design, and in practice.

Paul says "charity builds up," an obvious play on words against the words "knowledge puffs up." Charity, or divine love in action, builds, but knowledge by itself destroys. Knowledge must be joined with charity for knowledge to be of any benefit to a man. Knowledge without love is ruinous.

"Those who think they know something do not yet know as they ought to know."

Who is meant by the pronouns "those who" and "they"? Christians at Corinth only? Or, only Christians in general? Or, "those people in general"? Clearly the latter. What Paul says is true of every man. Paul does not here speak in the plural first person, as before in verse one, but in the plural third person. This is further evidence that he is speaking of the general thinking of men, of common human knowledge.

"Think" is from the Greek word "dokeō" and may be translated as "are of the opinion," or "supposes," or "assumes," or "judges." "Know" is from the Greek word "eidō" and means to "perceive," "discern," "discover," and includes the idea of having "special insight" into some aspect of knowledge. We may thus translate Paul's words as follows:

"Those people in the world, Christian or non-Christian, who are of the opinion that they have special insight into particular, special, higher knowledge, or science..."

The pronoun "something" is singular, or particular.

Of these claimers to special knowledge, a knowledge lacking love, Paul says that "they do not yet know as they ought to know." "Know" here, in both instances, is from "ginosko," and not from "eido." The use of these two different words, instead of the same word, is significant.

The Greek word "ginosko" (gnosis) respects general knowledge. To "know" something in the sense of "ginosko" was to "realize," or "recognize," a fact, or truth, with the added idea of spontaneously accepting or approving it. On the other hand,"eido," describes superior knowledge and insight.

Thus, Paul is saying "those who think they have superior insight into a particular area of knowledge do not recognize that they do not recognize," or "are ignorant of the fact that they are ignorant." Paul is affirming that the principal part of knowledge is to know that one is ignorant, that he does not have the explanation of all things. Paul, in these words, implies an irony. The "know-it-alls" do not know the basic truth underlying all real knowledge. This fundamental truth about human ignorance is what really enlightened people "ought to know," first of all, if they were really illuminated souls.

"But if any man love God, the same is known of him.” (Verses 3)

Is “any man” (any one) equivalent to “anyone in the world,” or “anyone in the church”? Surely the former is meant.

“As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many), BUT to US there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” (Verses 4-6)

Who is meant by the “we” in the verse? What is it that those designated by the “we” know? Would any member of the Corinthian church not know that the “idol is nothing”? Who believes that there are “lords many,” and “gods many,” saints or pagans? Who is being contrasted when Paul says “but unto us”? Is it not a contrast between Pagans and Christians? Is it not also a contrast between “weak” and “strong”? Are the “weak” not identified with those who believe in paganism? Are the “strong” not those who believe in “one God, the Father”? Are not the “strong” those who believe in “one Lord Jesus Christ”? Who is the “we” in “we by him”? Paul is not contrasting two groups of Christians in the Corinthian assembly, as if one part believed the Christian creed and one part did not. Had this been the meaning of the apostle, he would have said "but to some of us Christians" rather than "but to us Christians," referring to what is universal among Christians.

Clearly Paul is contrasting Christians with non-Christians. He defines Christians by what they believe, by their creed, by their Theology and Christology. A convert to the Christian religion embraces monotheism and rejects polytheism. He believes that Jesus Christ is Lord of lords, and King of kings, the only begotten Son of God, that he was God in the flesh by a miraculous incarnation, Emmanuel, and that "all things were created by him and for him." (Col. 1: 16) Those who do not accept this creed, do not believe in God the Father and Christ the Lord, are not Christians.

The church at Corinth no doubt had some Jewish and Roman members, and some of various ethnic sects and tribes, but were nevertheless mostly made up of Greeks. Corinth was a cosmopolitan city due to its sea trade. It is safe to say that nearly all the members of the church at Corinth had formerly been religious people before their conversions to Christ, most likely the polytheism of the Greeks. Many of the errors that Paul confronts in his epistles to Corinth were Greek in origin and nature. Paul fought the mixture of Greek philosophy and religion with the religion of Christians.

In the next chapter there will be a continuation of a verse by verse analysis of I Corinthians chapter eight.

Piricilli on I Cor. 4: 7

Arminian theologian, Robert Piricilli, wrote (emphasis mine):

"Paul gives reason why pride is unjustified (v. 7). In essence, the reason is that God gives to men anything they have, and therefore no one has any grounds for self-glorying. Paul makes this point by asking three rhetorical questions, each leading to the next. The first one, "Who makes you different (from anyone else)?" might be answered in either of two ways: "No one makes you difference, in that you are all basically the same"; or "God is the one who makes one different from another." Some commentators assume one, some the other; I am more inclined to the latter.

Certainly that is the implication of the second question: No one has anything that he did not receive (implied: from God). Any talents or gifts that men have must be traced, ultimately, to God as their source. So what if one person has a native intelligence that others do not possess? He certainly did not get it for himself. All the more with spiritual gifts: each one is a manifestation of the grace of God (back to 1: 4-7 again; cf. 12: 11).

The third question obviously follows: then if every good thing a person has is something received (from God), how can he possibly justify glorying (boasting) as though he took it by his own doing? Answer: he cannot. And Paul's point has now become very clear. At first he had been speaking of himself and Apollos as simply doing what God gave them to do in His service. Now he means for the Corinthians to see that this applies to them, too. They have no right to glory in Paul or Apollos; neither do they have any right to glory in themselves. They are nothing more or less than God has made of them--even though what God makes of a man depends, in part, on how man develops or utilizes the capacities God gives him."

Randall House Bible Commentary By Robert E. Picirilli (pg. 54)

See here

According to Peter Lumpkins, I was misinterpreting I Cor. 4: 7 when I applied it to everything. I guess he would condemn Piricilli also? And condemn him for violating the context as he did me?

Weak Brethren III

In the first chapter of I Corinthians Paul begins to address the dichotomy of weak versus strong. In it Paul is correcting the Corinthians regarding their concepts concerning power, wisdom, and noble birth, concepts that had their roots in Greek and Roman philosophy. The Greeks judged one as a member of the ruling, elite, or power class, based upon these standards. Paul opposes these standards and establishes better ones. According to Paul it was a man's relationship to Christ, his knowledge and faith, that revealed whether he was weak or strong, wise or foolish, noble or ignoble. It was therefore the Christian who was the truly wise and strong, the one of high birth.

Christians are The Wise

There are lots of contrasts in Paul's Corinthian epistles, such as weak versus strong, wise versus fool, high birth versus low birth, free man versus slave, worldly versus heavenly, carnal versus spiritual, eternal versus temporal, visible versus invisible, etc. One contrast that is most frequent in all the epistles of the apostles is between those who are heavenly wise versus those who are carnally wise, the apostles affirming that Christians are the wise and non-Christians are the unwise. Wisdom came with salvation. A saved man was a wise or enlightened man. He received and understood knowledge that saved him.

The Greeks placed a high value on wisdom. They prided themselves on their intellectual acumen. But, Paul shows that the wisdom of the Greeks, the wisdom of the "world," is not the same as the wisdom of God. The worldly wise man is judged by God as being foolish and, conversely, the truly wise man, the one in Christ, is judged by the world as being foolish. Paul speaks of those who are "wise after the flesh" (1: 26), of "the wisdom of the world" (1: 20 21), over against those who are wise through the Spirit (2: 10-14).

"We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised." (I Cor. 4: 10)

Paul here uses sarcasm, of common usage among the Greek elite, as a way for Paul to "feed them out of their own spoons." Sarcasm involves irony and Paul found it ironic that some of these Corinthian believers, in applying Greek and worldly standards, would judge Paul to be weak and foolish, and themselves strong and wise. But it was Paul who was the truly wise and strong and the worldlings, or non-Christians, who were the weak, the base, the foolish, the despised, and the dishonorable. How God sees and judges things quite differently from the world, however.

"For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise." (II Cor. 10: 12)

Paul, in these words from his second epistle to the Corinthians, continues his attack upon the worldly criteria in use among the pagan, non-Christian world, in distinguishing between wise and foolish, between strong and weak. The Greeks, like the world in general, used a human standard in judging character and status. It is a false standard, however, and contrary to the divine standard. Jesus himself had warned of this worldly standard, saying -

"And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." (Luke 16: 15)

The standard that the world of depraved men use to distinguish between themselves is like a false weight and measure. What the world highly esteems, God despises. What God despises the world honors. The one whom the world calls wise, strong, and noble, is the one who is foolish, weak, and ignoble in the eyes of God. Jesus and his apostles directed men to a better standard for measuring and marking good character, and for revealing a man's standing with God. Notice these words of James.

"Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." (James 3: 13-17)

Will the real wise man please stand up? God and the world point to different kinds of people in designating who is "wise" and "endued with knowledge." The Greeks, like the Romans and the world in general, point to those who are rich, to those of noble birth, to the well educated, to those with power and influence, when giving an example of the "wise." This kind of worldly wisdom, according to the apostle James, is connected with pride, while true heavenly wisdom is connected with "meekness" and humility. Worldly wisdom begets jealousy and envy too, which then produces strife and division among men. Worldly wise men boast of their abilities and achievements. Heavenly wise men, however, follow Paul's dictum, as given to the Romans.

"Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits." (Romans 12: 16)

The worldly wise man exercises his thoughts in "high things," believing that he is superior to most other men, that he is a man of high estate and elite status. But, he is deceived. It is the Christian, however, the one who has been taught by God and his grace, who practices condescension of mind, who sees himself as he really is, and who is not pretentious.

Worldly wisdom is "earthly, sensual, and devilish." It originates in Hell, not in Heaven. Worldly wisdom is corrupt, but heavenly wisdom is "pure." Worldly wisdom is hard and arrogant, but heavenly wisdom is "easy" and "gentle." Worldly wisdom is implacable, but heavenly wisdom placates. Worldly wisdom is merciless, but heavenly wisdom is "full of mercy." The effects of worldly wisdom are: destructive competitiveness, selfishness, uncooperativeness, uncharitableness, partiality and prejudice, and hypocrisy and conceit.

Christians and The Strong

"For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God...But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." (I Cor. 1: 18, 24)

Those who are "saved" and "called" own Christ and his gospel as the power and wisdom of God. Those who believe the good news about the person and work of Christ are they who are now strong in Christ, and are no longer weak. On the other hand, the person who does not believe in Christ and the gospel are they who are weak, without strength.

As was noted in chapter one, the Greek word translated "weak" in the Corinthian epistles denotes what is sick, unhealthy, impotent, or "without strength." In Romans 5: 6 Paul wrote: "For when we were yet without strength (weak - asthenes), in due time Christ died for the ungodly." Clearly the apostle connects the lost, unsaved, or "ungodly" man, with the one who is "weak," or "without strength." This is further evidence that the class of people designated by the apostles as "weak" are those who are unbelievers, or unsaved.

In chapter two Paul wrote:

"And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power. That your faith should not stand in the wisdom of men, but in the power of God." (I Cor. 2: 4, 5)

Here Paul attacks the Sophist ideas about power and wisdom. The Sophists taught men how to succeed in the world, affirming that worldly success ought to be the chief aim of every man. The Sophists emphasized rhetoric and oratory as a means for achieving success. Truth was not a paramount concern to the Sophists. Debating skills were not for the purpose of arriving at truth but for success in acquiring power. According to Greek Sophistic thinking a man was judged as weak or strong depending upon his communication skills.

In these words of Paul there is again a discussion of "power." The "power of God" is contrasted with the power of men. Whatever power the non-Christian may possess is not real power, not divine power.

"But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power." (I Cor. 4: 19, 20)

In these words of Paul there is further evidence of how Paul viewed "power," and how he identified those who are the real strong ones. Those in the kingdom of God are they who are the powerful, the strong. They have abilities and authority with God that those powerful in the world do not have. When the Lord first appeared to Paul and commissioned him to preach his gospel, he told Paul that it was in order that he might "open the eyes" of those who were lost in their sins, and "to turn them from darkness to light, and from the power of Satan unto God..." (Acts 26: 18) The unenlightened non-Christian is one who is under and controlled by the power of Satan, and of the world, but the Christian is who has been "turned" away from such power to the "power of God" and the power of his word and kingdom.

In the above words the apostle continues his attack upon that criterion that judges men as weak or strong based upon their "speech." Paul sees human rhetoric as a false criteria. They who are strong in the eyes of God are not they who talk well, but those who change lives by the preaching of the gospel.

"But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." (II Cor. 4: 7)

Again, Paul continues to talk about "power" and the "powerful." Those who are strong are not strong because of physical ability but because they possess a "treasure," which is Christ and his gospel through the Holy Spirit. He also contrasts divine and human power by saying that divine power is "of God" while human power is "of us."

"For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible." (II Cor. 10: 10)

Again, the debate between Paul and the Greek mind about "power" is alluded to in these words. Paul was "weak" in body, and to the Greeks this was another standard for judging between the weak and the strong, in addition to rhetorical skills.

"Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you." (II Cor. 13: 3)

Paul, in these words, continues his contrast between the weak and the strong. He also continues to use a different standard for judging strength.

"And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." (II Cor. 12: 9)

Paul, in these words, continues discussing the concept of weak versus strong, and the criteria for judging it. The Greeks saw no good in weakness, but Paul saw good in it. The Greeks would never "glory" or boast in their infirmities, but the Christian boasts in them because they give opportunity for the "power of Christ" to be manifested.

"For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you." (II Cor. 13: 4)

The weakness of Christ lay in his humanity. Christ was subject to various human weaknesses though he was the very power of God. Not only are Christians "weak in him," but are also strong in Christ.

"I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." (I John 2: 14)

These are the words of the apostle John and he calls those who have the word of God abiding in them, or Christians, "strong." He further identifies those who are "strong" with those who "overcome."

"For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." (II Tim. 1: 7)

These words of Paul to Timothy further demonstrate how the apostles viewed the Christian as being the strong one, the one who has a strong spirit.

"That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." (Eph. 3: 16)

"Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness." (Col. 1: 11)

These words of Paul further identify the Christian as the "strong." He is the one "strengthen with might" and this not in the outer man, but "in the inner man." The Christian is not weak, but "strengthened with all might."

The Strength of the Christian

A Christian is one who has been both enlightened and empowered. The power of Christians is in the person of Jesus Christ, who is "the power of God." (I Cor. 1: 24) Before Christ enters a person, he is impotent, sick, and foolish, but when Christ enters, that person is made wise, or enlightened. He receives knowledge about God and divine things. He is also empowered in being given various powers and graces, and multiple abilities and gifts. The seed of all future fruit is sown in the heart and soul of that person. The areas of the Christian's strength lies in the following areas.

First, the Christian is strong in nature, for he has become a "partaker of the divine nature." (II Peter 1: 4) He is not strong in his human nature, or in body, but in his divine nature, or in his spirit and mind. He is spiritually healthy, having innate ability.

Second, he is strong in wisdom and knowledge, because he has been taught the secrets of wisdom, the revelation of the gospel.

Third, he is strong in conscience, as he shows in I Corinthians chapter 8, having a conscience that has been purged of pride and guilt.

Fourth, he is strong in spirit/mind. He has a mind and purpose that is destined to overcome and endure. He is resolute and is given courage.

Fifth, he is strong in inheritance, in riches and titles.

Christians and The High Born

Christians are the real nobles, the truly "high born." They are begotten of God, members of the family of God. The world may see the Christian as persons of "low estate," but God sees them as persons of high estate.

"Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity." (Psa. 62: 9)

The "men of high degree" in the world are "a lie," a falsehood, for they are not, in the eyes of God, what they claim to be. It is Christians who God judges as noble men, men of high birth.

"Who remembered us in our low estate: for his mercy endureth for ever." (Psa. 106: 33)

Lost men are in a "low estate," though they may possess much of earthly wisdom, power, and wealth. Saved men, on the other hand, are men of high estate, even though their worldly status may be low.

"Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off." (Psa. 138: 6)

These words of David are similar to those of Paul in chapter one. God has chosen the weak things of the world, not the strong of the world.

"Let the brother of low degree rejoice in that he is exalted: But the rich, in that he is made low: because as the flower of the grass he shall pass away." (James 1: 9, 10)

The Christian, though by worldly standards is a man of "low degree," is really a man of high degree. God has exalted him to high status. Mary confessed the same, saying - "He hath put down the mighty from their seats, and exalted them of low degree." (Luke 1: 52) Mary recognized that she was, by worldly standards, of the lower class, saying - "For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed." (Luke 1: 48)

Christians and The Rich

"Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you." (I Cor. 4: 8)

This is probably a further use of sarcasm and irony by the apostle. Paul, like Jesus and the other apostles, often contrasted between the riches of the world and the riches of God and heaven. Christians are rich, although not by worldly standards.

"As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." (II Cor. 6: 10)

How did Paul make people "rich"? Clearly it was not in worldly riches, but in heavenly riches, being rich in faith and good works, and rich in inheritance.

"For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." (II Cor. 8: 9)

Christians are the truly wealthy. They have a glorious inheritance. They are enriched in the quality of their lives, though they be poor in this world.

"Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. That they do good, that they be rich in good works, ready to distribute, willing to communicate." (I Tim. 6: 17, 18)

Here Paul contrasts the riches of God with the riches of the world. The riches of the world are "uncertain" and produce highmindedness in those who possess them.

"Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?" (James 2: 5, 6)

The poor of this world would never be viewed as "elect" or "elite" by the Greeks or world in general. It was contrary to their standard.

"Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see." (Rev. 3: 17, 18)

If one desires to be rich towards God, then he is shown the way. Christians are rich though they be poor in this world for the present.

In conclusion it is the Christian who is the truly wise, strong, rich, and noble person. These terms are used to distinguish between Christian and non-Christian and not to distinguish between two different types of Christians.

Weak Brethren II

From the preceding chapter it was shown that the "weak brother" of I Cor. 8 was not a Christian, or "saved" person, based upon the words of Paul in the next chapter, where he says that he "became weak that I might gain (save) the weak." (9: 22) Obviously then, "the weak" is not a description of "saved" or "gained" people, or of Christians, but of unsaved people, or non-Christians. This fact is not only clear from 9: 22, but also from other things stated in the context of chapters 8-11, the three chapters that are connected with this subject.

"The Weak" vs. "The Strong"

The Greek word for "weak" is "asthenēs" and means weak, infirm, feeble, impotent. In the AV it is translated as weak (12), sick (6), weakness (2), weaker (1), weak things (1), impotent (1), more feeble (1), without strength (1). "The weak" refers to a class of people who are spiritually sick and impotent. They are contrasted with another class who are "the strong." Paul implies this opposite class in chapters 8-11 and specifically labels them as such in Romans 15: 1, where he sets "the weak" over against "the strong," and claims that he and the Roman Christians were members of the class of "the strong." The strong are the saved or gained class, those who are no longer spiritually weak or impotent, but spiritually healthy and potent. Saved people (Christians) are "the strong" and lost people are "the weak." Further, "the weak" are described as those who do not have Christian knowledge, while those who are not weak are those who have Christian "knowledge." Thus, it is a distinction of "weak" versus "strong," of the "haves" and the "have nots."

The idea of "the weak" versus "the strong" has a long tradition. Among the Greeks there was this categorizing of persons into these two classes. A person was judged as either weak or strong. If one was viewed as strong, either by natural abilities or acquired skills, he would then enjoy superior rights and privileges over the weak. The Greeks had other criteria at hand in their judgment of men as either weak or strong. What was the ancestry or bloodline of the person? Was he of "high birth" (noble birth)? Of what social and economic class were his parents? What titles are connected with the family name? Was the person born into peasantry or slavery?

One sees some of this criteria in Paul's epistle to the Corinthians. In chapter one he says "not many mighty, not many noble (of high birth) are called." The mighty, or the strong, according to Greek thinking, were they who were of high or noble birth, who had power, economically, socially, civilly, and politically. They were the "elite," or the "elect." They were the heads of society, while the weak were the tails. The strong were destined to rule over the weak, to gain the victory.

Paul uses this ancient division of men into two classes of weak and strong to describe Christians and non-Christians. He shows, however, that the Greek or worldly division is false, being based upon false criteria. Paul shows that the divine criteria, however, for labeling one either weak or strong, is different than that of the Graeco Roman world. There are similarities, but there are contrasts as well.

Men of various philosophical and religious traditions have had other dichotomies whereby men were distinguished. The children of light (day) versus the children of darkness (night) is an old one. The wise versus the foolish has also been another of long standing. Strong versus weak is but one of several of these ancient classes.

The Greeks, like the Romans and other civilizations, placed a great value on "power." A man was great depending upon the amount of power he possessed. Power, of course, has its variety. There is physical power, political power, economic power, mental power, etc. Power involved influence and control and was one of the "keys" to success.

The Sophist philosophy was strong in ancient Greece and Rome. It was strong in Corinth too.

"In Roman society rank was a prized possession. It determined one's behaviour, relationships and legal privileges. All people belonged to one of two classes: the honestiores or the humiliores, the high or the low. The former was made up of the nobility - senators, equestrians and, away from Rome itself, decurions. These were men who, together with their womenfolk, were esteemed for their dignitas and often possessed great power and fortune. The humiliores - plebs, freedmen and slaves - lacked dignitas and were held in no honour by the nobility. Since rank was hereditary, movement from one class to the other was virtually impossible." (Power Through Weakness: Paul's Understanding of the Christian Ministry in 2 Corinthians" by Timothy B Savage, page 20) See here

In first Corinthians chapter one Paul addresses the Sophistic criteria for judging between the "wise" and "foolish," between the "strong" (powerful) and the "weak."

"For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord." (26-31)

"Christ the power of God, and the wisdom of God." (vs. 24)

This is Paul's criteria for who is wise and strong versus who is foolish and weak. Does a man have Christ? If yes, then he has wisdom and power and is himself wise and strong. He is so in the eyes of God, although not so in the eyes of the Greek and Roman world, or world at large. If a man, therefore, is judged as wise and strong by the Greek (worldly) standard, then those who have Christ (Christians) are foolish and weak. Paul attacks the worldly standard and focuses on three standards, power, wisdom, birth status (nobility).

To the world the Christian is weak. Christians are weak-minded and weak because they extol pacifism, mercy, forgiveness, meekness, humility, lowliness of mind, etc., and because they do not prize ambition, pride (hubris), financial success, social status, etc. Christianity is also viewed as antagonistic to manliness and courage and is a belief system that leads to low self esteem and lack of success.

All this was true of the Corinthians. The first adult converts to Christ in Corinth had a lot of philosophical and theological "baggage" from which to divorce themselves. Paul was sent by God to these Greek converts to help them get rid of this baggage. In order to do this, he begins by taking up Greek concepts about wisdom, power, nobility, and elect status. In the next chapter, these ideas will be enlarged upon as the context of the first epistle to the Corinthians is more particularly investigated.

But, clearly, in this paradigm of "two classes," sometimes designated as wise verses foolish, or strong versus weak, or high born versus low born, Paul makes use of this paradigm, though he advocates a different criteria. Who does Paul think is wise and strong? Is it not the Christian who is in Christ? Does Paul not think that those who are not Christians are the ones who are foolish and weak? So, this is further evidence that Paul is not describing two kinds of saved people, two kinds of Christians, but of the two kinds of people in the world, the saved and the lost. The weak need to be saved and won (gained) to Christ. The strong are they who have been saved and won.

Augustine on I Cor. 4: 7

Chapter 7 [III.]— Augustine Confesses that He Had Formerly Been in Error Concerning the Grace of God.

"It was not thus that that pious and humble teacher thought— I speak of the most blessed Cyprian— when he said that we must boast in nothing, since nothing is our own. And in order to show this, he appealed to the apostle as a witness, where he said, For what have you that you have not received? And if you have received it, why do you boast as if you had not received it? 1 Corinthians 4:7. And it was chiefly by this testimony that I myself also was convinced when I was in a similar error, thinking that faith whereby we believe in God is not God's gift, but that it is in us from ourselves, and that by it we obtain the gifts of God, whereby we may live temperately and righteously and piously in this world. For I did not think that faith was preceded by God's grace, so that by its means would be given to us what we might profitably ask, except that we could not believe if the proclamation of the truth did not precede; but that we should consent when the gospel was preached to us I thought was our own doing, and came to us from ourselves. And this my error is sufficiently indicated in some small works of mine written before my episcopate.

In the solution of this question I laboured indeed on behalf of the free choice of the human will, but God's grace overcame, and I could only reach that point where the apostle is perceived to have said with the most evident truth, 'For who makes you to differ? And what have you that you have not received? Now, if you have received it, why do you glory as if you received it not?' 1 Corinthians 4:7. And this the martyr Cyprian was also desirous of setting forth when he compressed the whole of it in that title: 'That we must boast in nothing, since nothing is our own.' This is why I previously said that it was chiefly by this apostolic testimony that I myself had been convinced, when I thought otherwise concerning this matter; and this God revealed to me as I sought to solve this question when I was writing, as I said, to the Bishop Simplicianus. This testimony, therefore, of the apostle, when for the sake of repressing man's conceit he said, For what have you which you have not received? 1 Corinthians 4:7 does not allow any believer to say, I have faith which I received not. All the arrogance of this answer is absolutely repressed by these apostolic words. Moreover, it cannot even be said, Although I have not a perfected faith, yet I have its beginning, whereby I first of all believed in Christ. Because here also is answered: But what have you that you have not received? Now, if you have received it, why do you glory as if you received it not?

Chapter 9 [V.]— The Purpose of the Apostle in These Words.

The notion, however, which they entertain, that these words, 'What have you that you have not received?' cannot be said of this faith, because it has remained in the same nature, although corrupted, which at first was endowed with health and perfection, is perceived to have no force for the purpose that they desire if it be considered why the apostle said these words. For he was concerned that no one should glory in man, because dissensions had sprung up among the Corinthian Christians, so that every one was saying, I, indeed, am of Paul, and another, I am of Apollos, and another, I am of Cephas; 1 Corinthians 1:12 and thence he went on to say: God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the strong things; and God has chosen the ignoble things of the world, and contemptible things, and those things which are not, to make of no account things which are; that no flesh should glory before God. 1 Corinthians 1:27. Here the intention of the apostle is of a certainty sufficiently plain against the pride of man, that no one should glory in man; and thus, no one should glory in himself. Finally, when he had said that no flesh should glory before God, in order to show in what man ought to glory, he immediately added, But it is of Him that you are in Christ Jesus, who is made unto us wisdom from God, and righteousness, and sanctification, and redemption: that according as it is written, He that glories, let him glory in the Lord. 1 Corinthians 1:30 Thence that intention of his progressed, till afterwards rebuking them he says, For you are yet carnal; for whereas there are among you envying and contention, are you not carnal, and walk according to man? For while one says I am of Paul, and another, I am of Apollos, are you not men? What, then, is Apollos, and what Paul? Ministers by whom you believed; and to every one as the Lord has given. I have planted, and Apollos watered; but God gave the increase. Therefore, neither is he that plants anything, nor he that waters, but God that gives the increase. Do you not see that the sole purpose of the apostle is that man may be humbled, and God alone exalted? Since in all those things, indeed, which are planted and watered, he says that not even are the planter and the waterer anything, but God who gives the increase: and the very fact, also, that one plants and another waters he attributes not to themselves, but to God, when he says, To every one as the Lord has given; I have planted, Apollos watered. Hence, therefore, persisting in the same intention he comes to the point of saying, Therefore let no man glory in man, 1 Corinthians 3:21 for he had already said, He that glories, let him glory in the Lord. After these and some other matters which are associated therewith, that same intention of his is carried on in the words: And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, that you might learn in us that no one of you should be puffed up for one against another above that which is written. For who makes you to differ? And what have you which you have not received? Now, if you have received it, why do you glory as if you received it not? 1 Corinthians 4:6

Chapter 10.— It is God's Grace Which Specially Distinguishes One Man from Another.

In this the apostle's most evident intention, in which he speaks against human pride, so that none should glory in man but in God, it is too absurd, as I think, to suppose God's natural gifts, whether man's entire and perfected nature itself as it was bestowed on him in his first state, or the remains, whatever they may be, of his degraded nature. For is it by such gifts as these, which are common to all men, that men are distinguished from men? But here he first said, For who makes you to differ? and then added, And what have you that you have not received? Because a man, puffed up against another, might say, My faith makes me to differ, or My righteousness, or anything else of the kind. In reply to such notions, the good teacher says, But what have you that you have not received? And from whom but from Him who makes you to differ from another, on whom He bestowed not what He bestowed on you? Now if, says he, you have received it, why do you glory as if you received it not? Is he concerned, I ask, about anything else save that he who glories should glory in the Lord? But nothing is so opposed to this feeling as for any one to glory concerning his own merits in such a way as if he himself had made them for himself, and not the grace of God—a grace, however, which makes the good to differ from the wicked, and is not common to the good and the wicked. Let the grace, therefore, whereby we are living and reasonable creatures, and are distinguished from cattle, be attributed to nature; let that grace also by which, among men themselves, the handsome are made to differ from the ill-formed, or the intelligent from the stupid, or anything of that kind, be ascribed to nature. But he whom the apostle was rebuking did not puff himself up as contrasted with cattle, nor as contrasted with any other man, in respect of any natural endowment which might be found even in the worst of men. But he ascribed to himself, and not to God, some good gift which pertained to a holy life, and was puffed up therewith when he deserved to hear the rebuke, Who has made you to differ? And what have you that you received not? For though the capacity to have faith is of nature, is it also of nature to have it? For all men have not faith, 2 Thessalonians 3:2 although all men have the capacity to have faith. But the apostle does not say, And what have you capacity to have, the capacity to have which you received not? but he says, And what have you which you received not? Accordingly, the capacity to have faith, as the capacity to have love, belongs to men's nature; but to have faith, even as to have love, belongs to the grace of believers. That nature, therefore, in which is given to us the capacity of having faith, does not distinguish man from man, but faith itself makes the believer to differ from the unbeliever. And thus, when it is said, For who makes you to differ? And what have you that you received not? if any one dare to say, I have faith of myself, I did not, therefore, receive it, he directly contradicts this most manifest truth—not because it is not in the choice of man's will to believe or not to believe, but because in the elect the will is prepared by the Lord. Thus, moreover, the passage, For who makes you to differ? And what have you that you received not? refers to that very faith which is in the will of man."

http://www.newadvent.org/fathers/15121.htm