Hosea 1:7 - Does Jehovah Save By Another Jehovah?

(This study still needs some editing)

Hosea 1:7 - But I will have mercy upon the house of Judah, and will save them by Jehovah their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. -- American Standard Version.

Many trinitarians (and some others) cite Hosea 1:7 and claim that there are two Jehovahs being spoken of here: one Jehovah who saves by means of another Jehovah. Of course, the idea that there are "two Jehovahs" runs contrary to what is stated in Deuteronomy 6:4. Most trinitarians claim that there is one Jehovah whom they claim to be three persons.

Girolamo Zanchi states regarding Hosea 1:7

Jehovah says: “I will have mercy on the house of Judah, and I will save them in Jehovah their God,” that is, “I, Jehovah, will save them through Jehovah their God.” Since it is manifest that whomever the Father saves, he saves through Christ, what violence is done to the Prophet if we interpret these words such that Christ is that Jehovah through whom (or in whom) he saved us, and through whom the Father has compassion on us? And are we not interpreting consistently with the rest of Scripture and with the analogy of faith? -- On the Triune Elohim.

While Zanchi avoids saying that there are two Jehovahs in Hosea 1:7, his interpretation would, in effect, mean that there would be one Jehovah who speaks of another Jehovah through whom the first Jehovah saves. From this, he imagines and assumes that the one who saves is Jesus, whom he claims is being called "Jehovah" in Hosea 1:7. Trinitarians often claim that there are not two Jehovahs, but that, since it is claimed that Jehovah is more than one person, that Hosea 1:7 speaks of one person who Jehovah who sends another person who is also the same Jehovah.

One author claims:

The speaker is Elohim who says He will have mercy on the house of Judah and will save them by the instrumentality of YHVH, their Elohim. So Elohim number one will save Israel by means of Elohim number two.

Actually, the word ELOHIM only appears once in Hosea 1:7; there is nothing there about any Elohim number one and another Elohim number 2. Hosea 1:1,2 does identify the speaker as being Jehovah. The idea that there are two Elohims (number one and number two) or that there is a Jehovah number one and another Jehovah who is number 2 has to be added to and read into what is stated.

The reality is that no scripture presents Jehovah as being more than one person, nor is such a concept presented in Hosea 1:7. In every scripture that is cited as supposedly referring to the triune God concept, the idea Jehovah is more than one person has to be formulated beyond what written, added to what is written, and read into what is written. And, yet the scriptures can be seen to be fully in harmony with themselves without the creation of all the trintarian assumptions that have to be added to and read into the scriptures. Like all other scriptures, Hosea 1:7 says nothing at all about Jehovah being more than one person; that concept has to be read into what is written.

Some comments from trinitarian scholars regarding this:

by the Lord their God] Tautologically, as Genesis 19:24. Or, ‘as Jehovah their God’ (i.e ‘in the character of’ &c., comp. Exodus 6:3 ‘as El Shaddai’, Psalm 68:4 ‘his name is, essentially, in Jah’). Observe Hosea recognizes Judah’s higher religious ideal. == Cambridge Bible for Schools and Colleges

The usage of "will save them by Jehovah their God" could be tautological, used to emphasize that it was to be Jehovah the God of Israel who would deliver Israel, and they would not be delivered by any of the means spoken of in the latter part of the verse.

The Cambridge Bible also suggests that it could be "as Jehovah their God." Indeed, a few translations render the phrase in Hosea 1:7 is such a manner, such as:

The Emphasised Bible (Rotherham)

but, on the house of Judah, will I have compassion, and I will save them, as Yahweh their God, - but will not save them by bow, or by sword, or by battle, by horses, or by horsemen.

Some other translations render it to show emphasis, such as:

GOD'S WORD® Translation

Yet, I will love the descendants of Judah. I will rescue them because I am the LORD their God. I won't use bows, swords, wars, horses, or horsemen to rescue them."

Another commentary states: 

by the Lord their God—more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him. -- Jamieson-Fausett-Brown Bible Commentary.

JFB suggests that the expression is used for emphasis. 

John Gill stated:

and will save them by the Lord their God; by his own arm and power, and not theirs, or any creature's; nor by any warlike means or instruments whatever. -- Gill's Exposition of the Entire Bible

Gill suggests that the phrase is used for emphasis, to designate that it would the God of Israel who would deliver Israel and not any other means.

Another commentary states:

"All this points plainly and positively to the deliverance of Judah from Sennacherib in the days of Hezekiah, when in one night the angel of the Lord smote a hundred and eighty-five thousand of the flower of the Assyrian host, and Jehovah thus by himself delivered Judah. Thus, too, Judah is saved from that power before which Israel had previously and entirely succumbed. (Compare, on this miraculous deliverance, 2 Kings 19. and Isaiah 37.)" -- Pulpit Commentary, entry for Hosea 1:7. Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on Hosea 1:4". The Pulpit Commentary. 1897.

Some other translations of Hosea 1:7:

New International Version

Yet I will show love to Judah; and I will save them--not by bow, sword or battle, or by horses and horsemen, but I, the LORD their God, will save them.

New Living Translation

But I will show love to the people of Judah. I will free them from their enemies--not with weapons and armies or horses and charioteers, but by my power as the LORD their God."

GOD'S WORD® Translation

Yet, I will love the descendants of Judah. I will rescue them because I am the LORD their God. I won't use bows, swords, wars, horses, or horsemen to rescue them."

Regardless of how one may render the verse into English (or any other language), the idea that Jesus is Jehovah, or that Jehovah is more than one person has to be added to, and read into, what is actually stated in the Hebrew.

Ronald R. Day, St.

Isaiah 40:3 - A Voice in the Wilderness

(This study needs to be edited)

Isaiah 40:3 - The voice of him who cries in the wilderness: Prepare [plural in the Hebrew - speaking to the people of Israel -- a form of the verb transliterated as “panah”, meaning “to turn” — Strong’s #6437] the way of Jehovah; make straight [make right - justified, not crooked] in the desert a highway for [or, to, before] our God. -- Green's Literal.

Isaiah 40:3 (Young's Literal) A voice is crying -- in a wilderness -- Prepare ye the way of Jehovah, Make straight in a desert a highway to our God.

Trinitarians (and some others) often cite Isaiah 40:3 along with various scriptures in the New Testament, and claim that such proves that Jesus is Jehovah, and/or that Jesus is one of three persons all of whom are alleged to be Jehovah.

Isaiah 40:3 foretells of one [John the Baptizer] who was to come with a message to the people of Israel to prepare the way of/to Jehovah. The people of Israel were in a desert condition because of their sin, thus John the Baptizer fulfilled this by preaching repentance toward God to the people. John was not preaching repentance toward Jesus. His preaching of repentance, however, did indeed make ready a people to accept Jesus whom Jehovah sent. That repentance is NOT towards Jesus, but rather to the God of Jesus (Micah 5:4; Ephesians 1:3), as can be seen from what is stated in Acts 20:21; 26:20. Had Israel -- as a whole -- heeded John's message, and repented toward God, they would have made the way of Jehovah straight (justified) so that they would have been ready to receive the one whom Jehovah sent to them. (Isaiah 61:1; John 17:1,3) As it turned out, only a small remnant did so. -- Romans 11:1-5.

Many view this differently, saying that John was to prepare the way for Jesus. If this is so, then the default reasoning should not be to imagine, assume, add to, and read into what is said that Jesus is Jehovah, and that then further imagine, assume, add to, and read into what is said that Jehovah must be more than one person, and then further imagine, assume, add to, and read into what is said that Jesus is a person of his God, Jehovah (Micah 5:4), but rather, as is the case many times throughout the Old Testament (For a few instances: Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6), that the one who Jehovah sent fulfilled the prophecy in the name of he who sent him. Jehovah, speaks and performs works by means of his Son, Jesus. -- Deuteronomy 18:15-19; John 1:17; 3:34; 5:36; 10:25,32; 14:10; Acts 3:13-26; Ephesians 3:9, KJV; Titus 3:6.

Definitely nothing, however, in Isaiah 40 presents Jehovah, the God of Israel, as being more than one person. Any such thought has to be imagined, assumed, added to, and read into what is said.

For more information related to the above:

https://jesusnotyhwh.blogspot.com/2020/03/isa40-3.html

Hebrew analysis of Isaiah 40:3:

https://biblehub.com/text/isaiah/40-3.htm

For study of forms of the Hebrew word often transliterated as PANAH

https://biblehub.com/hebrew/6437.htm

https://studylight.org/lexicons/eng/hebrew/6437.html

For study of forms of the Hebrew word often transliterated as YASHAR

https://biblehub.com/hebrew/3474.htm

https://studylight.org/lexicons/eng/hebrew/3474.html

Related study on Biblical use of similarities

https://jesusnotyhwh.blogspot.com/2017/06/similarities.html

* Isaiah 48:16,17 - The Lord Jehovah Has Sent Me

{Isaiah 48:16} “Come near to me and hear this: From the beginning, I have not spoken in secret; from the time that it was, there am I.” Now, the Lord Jehovah has sent me, with his Spirit.

{Isaiah 48:17} Thus says Jehovah, your Redeemer, the Holy One of Israel: “I am Jehovah your God, who teaches you to profit, who leads you by the way that you should go." — RLIV

The claim is made that this verse shows three persons in one Godhead. One even claims that this verse contains one of the clearest statements of the trinity doctrine in the Old Testament. In fact, however, we find nothing at all about the trinity doctrine in Isaiah 48:16. What the trinitarian actually presents as the trinity is the imaginative assumptions that the trinitarian places over the scripture.

As usual with the trinitarian proof-texts, there is nothing in this verse about three persons in Jehovah. The trinitarian has to imagine the trinitarian dogma applies, formulate assumptions based on that imagination, and then read those assumptions into what is stated, so that, in effect, what they actually present as proof is what has to be imagined and assumed concerning the scripture, not what is actually said in the scripture. Evidently what they are assuming here is that Jesus is one of the persons of Jehovah, and the Jesus is sent by another person of Jehovah, and the spirit is another person of Jehovah,  and either that Jehovah’s spirit as a  person of Jehovah was sent by Jehovah, or that Jehovah’s spirit as a person of Jehovah sends another person of Jehovah, that is, Jesus. In reality, all through the Bible, Jehovah is presented as a unipersonal God; He is never presented as being more than one person.

Actually, Isaiah is the prophet who is writing the above, and is evidently the one referred to as being sent (Isaiah 6:9,10) by Jehovah. Benson's Commentary states concerning the latter part of Isaiah 48:16:

And now — This is opposed to the foregoing words, from the beginning; the Lord God and his Spirit — God, by his Spirit, or God, even the Spirit, namely, the Holy Ghost, to whom the sending and inspiring of God’s prophets is ascribed, 2 Peter 1:21; hath sent me — Namely, the prophet, who yet was a type of Christ, and so this may have a respect to him also.

Albert Barnes notes concerning the one sent:

And now the Lord God and his Spirit hath sent me - There is evidently a change in the speaker here. In the former part of the verse, it is God who is the speaker. But here it is he who is sent to bear the message. Or, if this should be regarded, as Lowth and many others suppose, as the Messiah who is speaking to the exiled Jews, then it is an assertion that he had been sent by the Lord God and his Spirit. There is an ambiguity in the original, which is not retained in our common translation. The Hebrew is, 'And now the Lord Yahweh hath sent me, and his Spirit;' and the meaning may be either, as in our version, that Yahweh and his Spirit were united in sending the person referred to; or that Yahweh had sent him, and at the same time had also sent his Spirit to accompany what he said.... The scope of the passage demands, as it seems to me, that it should be referred to the prophet himself. His object is, to state that he had not come at his own instance, or without being commissioned. He had been sent by God, and was attended by the Spirit of inspiration. He foretold events which the Spirit of God alone could make known to mankind. It is, therefore, a strong asseveration that his words demanded their attention, and that they had every ground of consolation, and every possible evidence that they would be rescued from their bondage. It is a full claim to divine inspiration, and is one of the many assertions which are found in the Scriptures where the sacred writers claim to have been sent by God, and taught by his Spirit.

Matthew Poole states;

Hath sent me, to wit, the prophet Isaiah; who yet was a type of Christ, and so this may have a respect to him also.

In the Cambridge Bible for Schools and Colleges, we read:

and now the Lord God &c.] Render: and now the Lord Jehovah hath sent me and (i.e. with) His spirit; “His spirit” being not a second subject along with Jehovah, but a second object. For the idea cf. ch. Isaiah 61:1 and Zechariah 7:12. The Spirit is never spoken of in the O.T. as the sender of the prophets, or as an independent agent distinct from Jehovah.

Thus it appears that Isaiah speaks of himself as sent to Israel by Jehovah, and he possibly also speaks of Jehovah’s spirit being sent, or it may be that the prophet spoke of himself as being sent by or with the power of God's spirit.

Consequently, we believe while in much of the book, that Isaiah is quoting what Jehovah has said, that in this verse he suddenly stops quoting Jehovah and speaks of himself as being sent by Jehovah. This is not all that unusual in Isaiah’s writings, that is, that he stops quoting Jehovah, and starts speaking of himself, or someone else, without giving any indication of such a change.

A similar case is Isaiah 8:1-3. One could read verse three as a continuation of the quotation of Jehovah’s words in verse one, thus making Jehovah as the one who went to the prophetess, but common sense tells us that Isaiah stopped quoting Jehovah and began referring to himself.

We find the same principle in Isaiah 48:16,17. There we can see that the latter part of verse 16 goes with the beginning of verse 17, and is not part of the quotation of Jehovah, but rather Isaiah’s own remarks: “And now the Lord Jehovah, and his spirit, has sent me — this what Jehovah says, your redeemer, the holy one of Israel,…” after which Isaiah returns to quoting the words of Jehovah.

Below are some translations that have punctuation similar to ours.

“Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there.” And now the Lord GOD has sent me and his Spirit. — Revised Standard Version.

“Now come close to me and hear what I say. From the beginning I have spoken openly and have always made my words come true.” (Now the Sovereign Lord has given me his power and sent me.) — Today’s English Version

“Come to me and listen to this. From the beginning I have spoken openly. From the time it began, I was there.” Now, the Lord God has sent me with his Spirit. — New Century Version

“Come near to me, YOU people. Hear this. From the start I have spoken in no place of concealment at all. From the time of its occurring I have been there.” And now the Sovereign Lord Jehovah himself has sent me, even his spirit. — New World Translation, 1971 edition.

A slightly different punctuation appears in this translation:

Come to me and hear this! Not from the beginning did I speak it in secret; At the time it comes to pass, I am present; “Now the Lord GOD has sent me, and his spirit.” — The New American Bible

Even if this verse were referring to Jesus as the one sent, it still does not say anything about three persons in one Jehovah. The one who sent Jesus is still the only true God, and the one sent by the only true God is still not the only true God who sent him. — John 17:1,3.

Thus it should be apparent to all that the doctrine that Jesus is Jehovah is not found in Isaiah 48:16 (as it is not found anywhere else in the Bible). There is definitely nothing here to indicate that God’s spirit is a separate sentiency yet the Supreme Omniscient Being. And even more definitely we do not find anything in the verse about Jehovah as three persons, or of three persons in one “Godhead.”

Blessed be the God and Father of our Lord Jesus Christ. — 1 Peter 1:3.

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Addendum

The claim is being made that the “true being of God as a class or kind of being has no less and no more than three eternally distinct Persons of God the Father, God the Son, and God the Holy Spirit.”  Support for this is being claimed in Isaiah 48:6; Matthew 28:19-20; Hebrews 9:14. Nevertheless, in not one of these scriptures do we find any reference to God as being three persons. Isaiah 48:6 was evidently meant to have been Isaiah 48:16, which is discussed above.

We have discussed Matthew 28:19 elsewhere.

Hebrews 9:14 presents God as one person, and his son is not presented as being a person of God, nor is the spirit spoken of as a person of God.

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1 Corinthians 8:1-13 - God, Idols and Many Gods

(Unless otherwise noted, quotes from the Bible are from the American Standard Version)

It has been claimed that what we have presented related to 1 Corinthians 8:6 contradicts the context of 1 Corinthians 8:6.

Please see our studies:

One God, One Lord
and
There is One God

We have pointed out that the "one God" of 1 Corinthians 8:6 is definitely the "God" of Israel spoken of in Deuteronomy 6:4. Some insist, however, that the "one Lord" of 1 Corinthians 8:6 is the "one Lord" of Deuteronomy 6:4. This, however, is based on a false rendering of the Holy Name as "the Lord" in many translations. There is no Hebrew word that means "Lord" in Deuteronomy 6:4. Deuteronomy 6:4 speaks of "one Jehovah", not "one Lord". Since God and Jehovah in Deuteronomy 6:4 refer to one person, one individual, we have no reason to imagine and assume that it is speaking of more than one person, nor is there anything in 1 Corinthians 8 that even hints of any idea that the "one Jehovah" of Deuteronomy 6:4 is also the "one Lord" of 1 Corinthians 8:6.

Let us look at the context:

1 Corinthians 8:1 - Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffeth up, but love edifieth.

Paul introduces what he is speaking of, and that is regarding things sacrificed to idols. Idols, of course, although many may refer to them as being "gods", are not actually gods, mighty ones. They have no might, no power, to either evil or to do good. -- Psalm 115:4-8; Habakkuk 2:10.

Paul was speaking of the effect that eating of food offered to idols may have on those who do not have the knowledge "that an idol is nothing in the world" (1 Corinthians 8:4) We know only one Supreme Being, and that one Supreme, Paul says, is the Father, of whom are the all (ta panta). (1 Corinthians 8:6) Paul speaks of those idols as being "called" gods -- mighty ones, but he also says there are gods many, and lord many. There are those false gods -- idols -- that are not real gods since they are by nature not gods, they have no might or power to do anything. (Deuteronomy 4:28; Psalm 115:4-7; 135:15,16; Isaiah 44:9; 45:20; 46:7; Jeremiah 10:3,9; Galatians 4:8) Having the knowledge that an idol is nothing, one may be emboldened by that knowledge to eat food that others have offered to an idol while ignoring the effect that this may have on those who do not have this knowledge, for it could lead the one lacking such knowledge to eat that which has been offered to an idol as an actual acknowledgment that it had been offered to the idol. Thus, Paul was cautioning about being puffed up, or emboldened, by the knowledge that an idol is nothing regarding how one should or should not eat of the food that has been offered to an idol, and why the law had been given to Israel regarding not eating food offered to an idol.

At any rate, it was in this context that in speaking of the one Supreme Being that Paul identified the Father as being that one Supreme Being. (1 Corinthians 8:6) He acknowledged Jesus as being "one Lord" through whom are all. At the same time, he acknowledged that there are many gods -- mighty ones -- and lord  -- masters, aside from those falsely "called" gods (idols), and the "one lord" through whom is the all. 

1 Corinthians 8:2 - If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know;
1 Corinthians 8:3 - but if any man loveth God, the same is known by him.

This is speaking of knowledge in reference to things sacrificed to idols, as he goes on to show.

1 Corinthians 8:4 - Concerning therefore the eating of things sacrificed to idols, we know that no idol is [anything] in the world, and that there is no God but one.

Paul identifies the knowledge that he was speaking of, that is, as revealed in the Old Testament (Psalm 115:4-8; Isaiah 37:19; 44:9-19; Jeremiah 10:1-11:23); we know that an idol is nothing, having no power, etc. Many, however, he cautioned, could misuse this knowledgeand thus cause another to actually eat the food in honor of the idol.

1 Corinthians 8:5 - For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many.

1 Corinthians 8:5 (Complete Jewish Bible) - For even if there are so-called "gods," either in heaven or on earth - as in fact there are "gods" and "lords" galore.

Paul here speaks of three different groups, those that are (1) "so-called" gods, then (2) "gods" and (3) "lords."

We can definitely recognize the idols of the nations as being those that are "so-called" gods (mighty ones), since, not having any might or power, they are false gods. Many worship the sun, moon and stars of heaven, making idols of them and worshipping those idols, but none of these are actually mighty ones who have power to think, promise, and carry out those promises. Many make idols in the form of many things on earth and claim them to be their gods, mighty ones, etc. 

Yet Paul speaks there being many gods. And the Bible speaks of many who are/were gods -- mighty ones -- to whom Jehovah has given or granted special power or authority, either directly or by allowance, such as Moses to Pharoah (Exodus 7:1), the sons of the Most High (Psalm 82:1,6; John 10:34-36), and the angels (Psalm 8:5; compare Hebrews 2:7), and others. -- 1 Samuel 28:13; Ezekiel 32:21; 2 Corinthians 4:4. 

For an examination of the usage of EL, ELOHIM and THEOS in the Bible, one might see our study:

The Hebraic Usage of the Titles for "God"

Likewise, there are "many lords" that the Supreme Being has given or granted as having special authority over others.

1 Corinthians 8:6 - 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.

The word "things" above is added by translators.

Although there are gods -- mighty ones -- and many that are falsely called gods -- idols -- there is to those who belong to Christ only "one God, the Father, of whom are all." This does correspond with God and the "one Jehovah" of Deuteronomy 6:4, although there is no indication here or anywhere else in 1 Corinthians 1:8 that this is specifically what Paul had in mind.

Although there are many lords -- masters, bosses, etc. -- there is to the Christian only "one Lord, Jesus Christ, through whom are all." 

It is the Lord Jehovah -- the "one God" of 1 Corinthians 8:6 --  who anointed and made Jesus "Lord" and "Christ" (Anointed One: the Anointed of Jehovah), thereby making Jesus the "one Lord" of the church; Jesus is the "one lord" through whom the Lord Jehovah performs His work. (Romans 14:9; 1 Corinthians 8:6; Deuteronomy 18:15-20; Ezekiel 34:23,24; 37:24; Daniel 7:14,27; Isaiah 9:7; 61:1; Matthew 11:27; 28:18; Luke 1:32,33; 10:22; John 3:35; 5:22-27; 10:11,16,29; 13:3; Acts 2:36; Acts 3:13-26; Romans 14:9; Ephesians 1:3,17-23; Philippians 2:9-11; Colossians 1:15-19; 1 Corinthians 15:27; Hebrews 1:1,2; 1 Peter 3:22). All of the other "many lords" do not have this position of being the "one Lord" through whom are all. Indeed, no one else in the universe holds this position of being the "one Lord" through whom are all. Even the "one God" of whom are all does not have this position of being the "one Lord" through whom are all. The "one Lord" of 1 Corinthians 8:6 definitely has nothing to do with Deuteronomy 6:4, since the one whom Jehovah anointed (made christ) and appointed as Lord is not mentioned in Deuteronomy 6:4

1 Corinthians 8:7 - Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as [of] a thing sacrificed to an idol; and their conscience being weak is defiled.

Not all of Christ's followers have knowledge that an idol is nothing, and think of the idol as being something, and thus they may eat that which has been offered to an idol as as actually being a sacrifice to the idol.

1 Corinthians 8:8 - But food will not commend us to God: neither, if we eat not, are we the worse; nor, if we eat, are we the better.

The reality is that an idol is nothing. Eating to food offered to an idol does not give a better standing before God. If we do not eat, it does not bring anythng bad. If we do eat it does not make us better.

1 Corinthians 8:9 - But take heed lest by any means this liberty of yours become a stumblingblock to the weak.

1 Corinthians 8:10 - For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols?

Paul continues to speak about offerings to idols. He continues to show how the knowledge that an idol is nothing could bring harm to others if we are not careful. If one who does not fully appreciate that an idol is nothing and sees you in a temple dedicated to an idol god eating food that had been offered to an idol, that one may be emboldened to think that the idol is something and thereby eat such food with the thought of eating it as an offering to the idol.

1 Corinthians 8:11 - Then the weak person, the brother for whom Christ died, is ruined (lost, corrupted) by your knowledge. -- Holman Christian Standard version.

Paul is still speaking of things offered to idols and of the knowledge that an idol is nothing. He demonstrates that such knowledge may defile the conscience of another Christian.

1 Corinthians 8:12 - And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.

1 Corinthians 8:13 - Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.

Here the apostle shows how eating a thing sacrificed to an idol -- even if we have knowledge that an idol is nothing -- could become a sin if it leads others to actually eat food as being sacrificed to an idol.

Ronald R. Day, Senior

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