4. 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.
Concerning then. The particle (ow,) then serves to re- sume the subject of v. 1 after the interruption occasioned by the preceding parenthesis. For the general expression in v. 1, " Concerning idol-sacrifices," we have here the more definite one, " Concerning the eating of idol-sacrifices ; " which was the point in dispute. To determine whether it was proper to eat of these sacrifices, it must be determined, first, what an idol is ; and secondly, what effect the eating would have. As to the former, Paul says, there is no idol, (or an idol is nothing ;) and as to the latter, that the eating could have no effect on our religious state ; it could make us neither better nor worse, V. 8. From this it follows, that eating or not eating is a mat- ter of indifference. Nevertheless, if our eating causes others to sin, we ought not to eat. It is worthy of remark that the apostle, in answering questions of conscience, does not give a categorical reply, but gives the reason for his decision. So here ; and in ch. 11 he does not simply say it was wrong for Grecian women to appear in public unveiled, but he unfolds the principles valid for all time, on which the decision of that particular question rested.
As to the question. What is an idol ? it is obvious that the word (ct8wA.ov, Amage^) is used metonymically for the deity which the image was intended to represent. It is of such deity, or rather of the heathen gods generally, the apostle here speaks. His words are, " We know that ovhlv ctSwXov Iv Kocr/Aa)," which may mean, either, an idol is nothing in the world ; or, there is no idol in the worlds i. e. the universe. K the former version be adopted, the sense may be, either, ' these deities are nonentities,' they have no existence ; or, they are powerless, they have no influence over the affairs of men. In favour of that translation is the analogy of Scripture. In the Old Testament the gods of the heathen are frequently said to be nothing, vanities, lies, &c.. Is. 41, 24. 44, 8. 9. Jer. 10, 14. Ps. 115, 4. 8. So the Rabbis also said, Noverant utique Israelitae, idolum nihil esse, Sanhdr. 63. 2. But this explanation is not suitable here. As ovSets ^eos in the next clause means there is no God^ ovSev ctScuAov must mean, there is no idol. This does not mean that the heathen gods are either