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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 8:4–6.
In this passage he shows the vanity of idols: As to the eating of things that have been sacrificed to idols, we know that an idol is nothing in the world; or, there is no idol in the world; or, an idol can do nothing in the world: for the form of expression in the original is elliptical. The meaning in the general is, that heathen idols have no divinity in them; and therefore the Old Testament they are commonly called lies and vanities, or lying vanities. They are merely imaginary gods, and many of them no better than imaginary beings; they have no power to pollute the creatures of God, and thereby render them unfit to be eaten by a child or servant of God. Every creature of God is good, if it be received with thanksgiving, Ti1 4:4. It is not in the power of the vanities of the heathens to change its nature. - And there is no other God but one. Heathen idols are not gods, nor to be owned and respected as gods, for there is no other God but one. Note, the unity of the Godhead is a fundamental principle in Christianity, and in all right religion. The gods of the heathens must be nothing in the world, must have no divinity in them, nothing of real godhead belonging to them; for there is no other God but one. Others may be called gods: There are that are called gods, in heaven and earth, gods many, and lords many; but they are falsely thus called. The heathens had many such, some in heaven and some on earth, celestial deities, that were of highest rank and repute among them, and terrestrial ones, men made into gods, that were to mediate for men with the former, and were deputed by them to preside over earthly affairs. These are in scripture commonly called Baalim. They had gods of higher and lower degree; nay, many in each order: gods many, and lords many; but all titular deities and mediators: so called, but not such in truth. All their divinity and mediation were imagery. For, 1. To us there is but one God, says the apostle, the Father, of whom are all things, and we in or for him. We Christians are better informed; we well know there is but one God, the fountain of being, the author of all things, maker, preserver, and governor of the whole world, of whom and for whom are all things. Not one God to govern one part of mankind, or one rank and order of men, and another to govern another. One God made all, and therefore has power over all. All things are of him, and we, and all things else, are for him. Called the Father here, not in contradistinction to the other persons of the sacred Trinity, and to exclude them from the Godhead, but in contradistinction to all creatures that were made by God, and whose formation is attributed to each of these three in other places of scripture, and not appropriated to the Father alone. God the Father, as Fons et fundamentum Trinitatis - as the first person in the Godhead, and the original of the other two, stands here for the Deity, which yet comprehends all three, the name God being sometimes in scripture ascribed to the Father, kat' exochēn, or by way of eminency, because he is fons et principiam Deitatis (as Calvin observes), the fountain of the Deity in the other two, they having it by communication from him: so that there is but one God the Father, and yet the Son is God too, but is not another God, the Father, with his Son and Spirit, being the one God, but not without them, or so as to exclude them from the Godhead. 2. There is to us but one Lord, one Mediator between God and men, even Jesus Christ. Not many mediators, as the heathen imagined, but one only, by whom all things were created and do consist, and to whom all our hope and happiness are owing - the man Christ Jesus; but a man in personal union with the divine Word, or God the Son. This very man hath God made both Lord and Christ, Act 2:36. Jesus Christ, in his human nature and mediatorial state, has a delegated power, a name given him, though above every name, that at his name every knee should bow, and every tongue confess that he is Lord. And thus he is the only Lord, the only Mediator, that Christians acknowledge, the only person who comes between God and sinners, administers the world's affairs under God, and mediates for men with God. All the lords of this sort among heathens are merely imaginary ones. Note, It is the great privilege of us Christians that we know the true God, and true Mediator between God and man: the true God, and Jesus Christ whom he hath sent, Joh 17:3.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Assuredly also, when (the apostle) rules that marriage should be "only in the Lord," that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers. But when he says, "although there be that are called gods, whether in l heaven or in earth," the meaning of his words is clear-not as if there were gods in reality, but as if there were some who are called gods, without being truly so.
For "although there be that are called gods" in name, "whether in heaven or in earth, yet to us there is but one God the Father, of whom are all things; " whence the greater reason why, in our view, that which is the property of God ought to be regarded as pertaining to God alone, and why (as I have already said) that should cease to be such a property, when it is shared by another being.
If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be "gods many" ), yet "the blessed God," (who is "the Father) of our Lord Jesus Christ," will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, and is Himself "blessed by all things," as Daniel tells us.
For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed,-as, for instance, even to idols. The apostle says: "For there be that are called gods, whether in heaven or in earth." The name of Christ, however, does not arise from nature, but from dispensation; and so becomes the proper name of Him to whom it accrues in consequence of the dispensation.
"For though there be that are called gods, whether in heaven or on earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus Christ, through Whom are all things, and we through Him." Since he had said, that "an idol is nothing" and that "there is no other God;" and yet there were idols and there were those that were called gods; that he might not seem to be contradicting plain facts, he goes on to say, "For though there be that are called gods, as indeed there are;" not absolutely, "there are;" but, "called," not in reality having this but in name: "be it in heaven or on earth:-in heaven," meaning the sun and the moon and the remainder of the choir of stars; for these too the Greeks worshipped: but upon the earth demons, and all those who had been made gods of men:-"yet to us there is One God, the Father." In the first instance having expressed it without the word "Father," and said, "there is no God but one," he now adds this also, when he had utterly cast out the others.
Next, he adduces what indeed is the greatest token of divinity; "of Whom are all things." For this implies also that those others are not gods. For it is said, "Let the gods who made not the heaven and the earth perish." Then he subjoins what is not less than this, "and we unto Him." For when he saith, "of Whom are all things," he means the creation and the bringing of things out of nothing into existence. But when he saith, "and we unto Him," he speaks of the word of faith and mutual appropriation, as also he said before, "but of Him are ye also in Christ Jesus." In two ways we are of Him, by being made when we were not, and by being made believers. For this also is a creation: a thing which he also declares elsewhere; "that He might create in Himself of the twain one new man."
"And there is one Lord, Jesus Christ, through Whom are all things, and we through Him." And in regard to Christ again, we must conceive of this in like manner. For through Him the race of men was both produced out of nothing into existence, and returned from error to truth. So that as to the phrase "of Whom," it is not to be understood apart from Christ. For of Him, through Christ, were we created.
Nor yet, if you observe, hath he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God. For the Scripture useth also often to interchange them; as when it saith, "The Lord saith unto My Lord;" and again, "Wherefore God Thy God hath appointed Thee;" and, "Of Whom is Christ according to the flesh, Who is God over all." And in many instances you may see these names changing their places. Besides, if they were allotted to each nature severally, and if the Son were not God, and God as the Father, yet continuing a Son: after saying, "but to us there is but One God," it would have been superfluous, his adding the word "Father," with a view to declare the Unbegotten. For the word of God was sufficient to explain this, if it were such as to denote Him only.
And this is not all, but there is another remark to make: that if you say, "Because it is said 'One God,' therefore the word God doth not apply to the Son;" observe that the same holds of the Son also. For the Son also is called "One Lord," yet we do not maintain that therefore the term Lord applies to Him alone. So then, the same force which the expression "One" has, applied to the Son, it has also, applied to the Father. And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled One God.
Now if any were to say, "Why did he make no mention of the Spirit?" our answer might be this: His argument was with idolaters, and the contention was about "gods many and lords many." And this is why, having called the Father, God, he calls the Son, Lord. If now he ventured not to call the Father Lord together with the Son, lest they might suspect him to be speaking of two Lords; nor yet the Son, God, with the Father, lest he might be supposed to speak of two Gods: why marvel at his not having mentioned the Spirit? His contest was, so far, with the Gentiles: his point, to signify that with us there is no plurality of Gods. Wherefore he keeps hold continually of this word, "One;" saying, "There is no God but One; and, to us there is One God, and One Lord." From which it is plain, that to spare the weakness of the hearers he used this mode of explanation, and for this reason made no mention at all of the Spirit. For if it be not this, neither ought he to make mention of the Spirit elsewhere, nor to join Him with the Father and the Son. For if He be rejected from the Father and Son, much more ought He not to be put in the same rank with them in the matter of Baptism; where most especially the dignity of the Godhead appears and gifts are bestowed which pertain to God alone to afford. Thus then I have assigned the cause why in this place He is passed over in silence. Now do thou if this be not the true reason, tell me, why He is ranked with Them in Baptism? But thou canst not give any other reason but His being of equal honor. At any rate, when he has no such constraint upon him, he puts Him in the same rank, saying thus: "The grace of our Lord Jesus Christ, and the love of God and the Father, and the fellowship of the Holy Ghost, be with you all:" and again, "There are diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord; and there are diversities of workings but the same God." But because now his speech was with Greeks and the weaker sort of the converts from among Greeks, for this reason he husbands it so far. And this is what the prophets do in regard of the Son; no where making mention of Him plainly because of the infirmity of the hearers.
Paul says “so-called” here because he is showing that they do not really exist.
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Summary
In 1 Corinthians 8:5, Paul addresses the reality of polytheism in the Greco-Roman world, acknowledging that many entities are "called gods" or "lords" by people, whether these are perceived celestial beings, terrestrial powers, or deified human figures. This verse serves as a crucial preamble to his declaration in the subsequent verse regarding the singular nature of the one true God and one Lord, Jesus Christ, thereby setting the stage for his nuanced teaching on Christian liberty concerning meat sacrificed to idols.
Context
Literary Context
This verse is situated within Paul's extensive discourse in 1 Corinthians 8 concerning the eating of food offered to idols. The chapter begins by contrasting "knowledge" with "love," asserting that while believers may possess the knowledge that "an idol has no real existence" and "there is no God but one" (1 Corinthians 8:4), this knowledge must be exercised with love and consideration for those with a "weak conscience" (1 Corinthians 8:7). Verse 5 functions as a concession, acknowledging the prevailing polytheistic worldview of the Corinthians before Paul introduces the definitive Christian monotheistic confession in 1 Corinthians 8:6. It highlights the cultural reality that necessitates Paul's careful instruction.
Historical & Cultural Context
The city of Corinth was a major commercial hub and a melting pot of diverse cultures and religions in the first century Roman Empire. Its strategic location meant it hosted numerous temples and cults dedicated to a vast pantheon of Greco-Roman deities, including Aphrodite, Apollo, Poseidon, and various imperial cults that deified emperors. Public life was deeply intertwined with pagan worship; meat sold in the market often originated from animals sacrificed in these temples, and social gatherings frequently took place in temple precincts. For new converts from paganism, the act of eating such meat could trigger deep-seated associations with their former idolatrous practices, leading to a crisis of conscience. Paul's letter addresses the tension between the freedom of the knowledgeable believer and the vulnerability of the weaker brother, navigating the complex social and religious landscape of the time.
Key Themes
This verse contributes significantly to several key themes within 1 Corinthians and broader Pauline theology. Firstly, it underscores the stark contrast between pagan polytheism and Christian monotheism. Paul acknowledges the "gods many, and lords many" not as a validation of their divine existence, but as a description of the prevailing human belief system, setting up the radical singularity of the Christian God. Secondly, it subtly touches upon the theme of spiritual realities behind idolatry. While idols themselves are "nothing" (1 Corinthians 8:4), Paul later warns that sacrifices to idols are, in fact, sacrifices to demons (1 Corinthians 10:20), suggesting that deceptive spiritual forces can operate through false worship. Finally, the verse is foundational to the overarching theme of knowledge versus love in 1 Corinthians 8. Paul's "knowledge" allows him to dismiss the idols, but his "love" compels him to consider the impact of his actions on others, especially those whose conscience is still weak due to their past idolatrous practices.
Exposition and Analysis
Key Word Analysis
This word (G3004) primarily means "to lay forth" or "to relate in words," and by implication, "to say" or "to mean." In this context, its use as "called" is crucial. Paul is not affirming the inherent divinity of these entities but rather stating that they are named or designated as gods by human beings. This highlights the human perception and cultural reality rather than an ontological truth about these "gods." It sets up the contrast with the true nature of God in 1 Corinthians 8:6.
The term (G2316) refers broadly to a deity. While most commonly used for the supreme Divinity in Christian contexts, it can also refer to pagan deities, magistrates, or even be used figuratively to mean "very" or "exceeding." Here, Paul uses it to refer to the countless deities worshipped in the Greco-Roman pantheon, acknowledging their status as perceived by their worshippers. This is a descriptive use, not an endorsement of their divine nature.
This word (G2962) signifies "supreme in authority" or "controller," often translated as "Master" or "Lord." In the pagan context, it could refer to powerful deities, deified emperors, or influential human figures who wielded significant power and authority. Paul's use of "lords many" alongside "gods many" emphasizes the vast array of entities that commanded allegiance and worship in the polytheistic world, preparing the reader for the singular "Lord" (Jesus Christ) in the subsequent verse.
Verse Breakdown
"For though there be that are called gods"
Paul begins with a concession, acknowledging the widespread belief and practice of polytheism. The phrase "that are called gods" emphasizes human designation rather than inherent divine nature, subtly undermining their true status even as he acknowledges their existence in the popular imagination.
"whether in heaven or in earth"
This clause broadens the scope of these perceived deities, encompassing both celestial beings (e.g., Olympian gods, astral deities, mythical figures residing in the heavens) and terrestrial powers (e.g., local spirits, deified heroes, or even human rulers who claimed divine status or authority on earth). It captures the comprehensive nature of pagan worship.
"(as there be gods many, and lords many)"
This parenthetical statement serves to underscore the sheer proliferation of such entities in the Greco-Roman world. It vividly portrays the chaotic and fragmented religious landscape of the time, characterized by an innumerable host of deities and authoritative figures demanding worship and allegiance. This multiplicity stands in stark contrast to the singular God and Lord of Christian faith.
Literary Devices
Paul employs several literary devices in 1 Corinthians 8:5. The primary device is Concession, where Paul acknowledges the prevailing polytheistic worldview ("though there be that are called gods") before presenting the Christian truth. This rhetorical strategy demonstrates his understanding of his audience's context and builds a bridge for his subsequent argument. The phrase "(as there be gods many, and lords many)" functions as a Parenthesis, providing an explanatory amplification of the preceding statement, emphasizing the sheer multiplicity of these perceived deities. This parenthetical remark also serves as a form of Contrast by setting up the dramatic theological shift to the singular "one God" and "one Lord" in 1 Corinthians 8:6. The use of Rhetorical Acknowledgment allows Paul to validate the cultural reality without validating the theological truth of paganism, preparing the ground for a deeper theological assertion.
Theological and Thematic Connections
Paul's acknowledgment of "gods many, and lords many" is not an affirmation of their divine reality but a strategic rhetorical move to describe the prevailing polytheistic worldview of the Greco-Roman world. Theologically, this verse serves as a vital bridge to the absolute monotheism declared in 1 Corinthians 8:6. It highlights the radical distinctiveness of the Christian faith, which posits one singular God and one Lord, Jesus Christ, in stark opposition to the fragmented and numerous deities of paganism. This confession is rooted in the Old Testament's foundational declaration of Yahweh's unique sovereignty and the non-existence of other gods, emphasizing that anything else called "god" or "lord" is either a human construct or a deceptive spiritual power. The verse implicitly challenges all forms of idolatry, whether ancient or modern, by setting the stage for the exclusive worship of the one true God.
Reflection and Application
In a world that still grapples with diverse spiritual claims and often elevates various aspects of life to ultimate significance, Paul's words in 1 Corinthians 8:5 remain profoundly relevant. While we may not explicitly worship statues of Zeus or Aphrodite, modern society presents its own "gods many, and lords many"—be they wealth, power, fame, self-fulfillment, political ideologies, or even technology. This verse calls us to a rigorous self-examination: what do we truly serve? What commands our ultimate allegiance, our time, our resources, and our deepest affections? For the believer, it is a powerful reminder to maintain a clear and unwavering focus on the one true God and one Lord, Jesus Christ, recognizing that any competing "gods" are ultimately empty and unable to deliver true life or salvation. Our freedom in Christ, born from the knowledge that these false gods are "nothing," must always be tempered by love and discernment, ensuring that our actions do not cause a weaker brother or sister to stumble back into patterns of idolatry or compromise their conscience.
Questions for Reflection
FAQ
Does Paul believe that these "gods" and "lords" are real deities?
No, Paul does not believe that these "gods" and "lords" are real deities in the sense of being divine beings worthy of worship. In 1 Corinthians 8:4, he explicitly states, "we know that an idol is nothing in the world, and that there is no God but one." His statement in 1 Corinthians 8:5 is an acknowledgment of the prevailing human perception and cultural reality in the Greco-Roman world, where many entities were called gods or lords. He is describing what people believed and practiced, not validating the divine nature of these entities. However, Paul does suggest elsewhere that behind the worship of idols can be genuine spiritual forces, often demonic, that deceive humanity (1 Corinthians 10:20). So, while the idols themselves are "nothing," the spiritual influence behind idolatry can be real.
What kind of "gods" and "lords" is Paul referring to here?
Paul is referring to the vast pantheon of deities and powerful figures worshipped in the Greco-Roman world. "Gods" (Greek: theoi) would include the traditional Olympian deities like Zeus, Apollo, Aphrodite, and local cultic gods. "Lords" (Greek: kyrioi) could refer to other powerful deities, deified emperors (like Caesar, who was often worshipped as "Lord"), or even powerful human figures who commanded significant authority and allegiance. The phrase "whether in heaven or in earth" indicates the comprehensive scope of these perceived deities, encompassing both celestial beings and terrestrial powers or figures. Paul is painting a picture of the polytheistic religious landscape that the Corinthian Christians had emerged from.
How does this verse relate to modern idolatry?
While explicit idol worship of pagan deities may be less common in many parts of the modern world, the principle of 1 Corinthians 8:5 remains highly relevant. Modern "gods many, and lords many" often manifest as anything that takes the place of God in our lives, demanding our ultimate loyalty, trust, or devotion. This can include wealth (Mammon), power, fame, self-indulgence, career, political ideologies, nationalism, or even relationships. Anything that becomes an ultimate concern or source of security apart from the one true God can function as an idol. Paul's words serve as a timeless reminder to discern and reject these competing allegiances, maintaining our exclusive devotion to the Lord Jesus Christ, as articulated in 1 Corinthians 8:6.
Christ-Centered Fulfillment
1 Corinthians 8:5 sets the stage for the profound Christ-centered declaration in the very next verse, where Paul proclaims "there is but one God, the Father... and one Lord, Jesus Christ." While the world acknowledges "gods many, and lords many," the Christian confession centers on the unique and unrivaled supremacy of Jesus Christ. He is the true and ultimate Lord, to whom "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord" (Philippians 2:10-11). Through His death and resurrection, Christ has triumphed over all the "principalities and powers" that might lie behind the false "gods" of this world (Colossians 2:15). He is the "head over every rule and authority" (Colossians 2:10), demonstrating that all other "lords" are subordinate to His sovereign reign. The existence of "gods many" in the world only serves to highlight the singular, incomparable glory and authority of the resurrected Christ, who alone is worthy of ultimate worship and allegiance, having been granted "all authority in heaven and on earth" (Matthew 28:18).