1 Corinthians 8:5, 6 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)… The Apostle Paul had been trained in the monotheism which had from the first been the belief of the Hebrew race, and from which they had not for centuries previous to his time ever swerved. But as a preacher of Christianity, a religion which aspired to world wide empire, he was constantly brought, especially as the apostle of the Gentiles, into contact with the worshippers of idols, both philosophic and popular. And he was often called to be the counsellor of those who, although called out of heathenism, still lived in a heathen atmosphere and were entangled in consequence in not a few practical difficulties. In discussing for the benefit of these Corinthian questions of conduct arising out of their necessary association with those who practised heathen customs, Paul took his stand boldly and uncompromisingly upon the great religious doctrine of the unity of God. I. THE UNITY OF GOD IS CONTRASTED WITH POLYTHEISTIC BELIEF AND WORSHIP. 1. The deities of the heathen are called gods. They are called, but they are not; it is a delusion. "An idol is nothing in the world." The grand denunciation of the Hebrew psalm occurs to the mind: "Eves have they, but they see not," etc. 2. These deities are deemed "gods" and "lords." They were and still are, in heathen lands, deemed superhuman, supernatural, and are invested by the imagination with some claims to the homage, reverence, and service of intelligent men. 3. They are in number many, every river and grove having its deity. It is well known that the heathen had. even their household gods, e.g. the Romans their lares et penates. 4. They have their several localities and ranks and. realms of dominion. They are "in heaven," as the superior Olympian deities; or "on earth," as those inferior numina which haunt this lower world, nymphs and fauns and, dryads, etc. Such was the system which Christianity found, with which Christianity came into conflict. II. THE UNITY OF GOD FURNISHES A CENTRE AND AN AIM FOR THE NEW RELIGIOUS LIFE OF MEN. 1. In himself he is "the one God, the Father." In itself this was a glorious revelation; and in Jesus Christ provision was made for its wide promulgation and acceptance. 2. He is the Creator and Upholder of all; "Of whom are all things." 3. And especially he is the great Object of our faith, love, and devotion. We are "for, ... unto him." It is at this point that the great revelation of the new theology becomes the great motive of the new religion. Polytheism distracted the minds of the worshippers, and made it impossible that faith in God should become the inspiration of a new and better life; for it was a question - What measure of reverence and of service shall be offered to this deity, and what to that? But Christianity revealed one God, in whom are all perfections, and who is not only the Creator but the moral Governor and Saviour of mankind. They who live to serve this God have an elevating, purifying, powerful aim in the conduct of their life. III. THE UNITY OF GOD FURNISHES THE NOBLEST MOTIVE TO THE NEW RELIGIOUS LIFE. 1. The one God is made known by the one Lord Jesus Christ. It is a misunderstanding of the Scripture doctrine to conceive of this view of the Redeemer as conflicting with the monotheism which is the glory of the Bible revelation. The one Lord reveals the one God, as the Word. reveals the Utterer, as the Son reveals the Father. 2. Christ is the universal Mediator, "by whom are all things." This is the doctrine of John as well as of Paul. And we may well understand the moral as well as the physical creation to be included. For all the Blessings which the Father destines for humanity he has resolved to confer by Jesus Christ. 3. We as Christians are what we are "through him." As in the former clause we recognized the great aim, so here we recognize the great means and motive of the new, the distinctively Christian life. The Divine nature and mediation of Immanuel, so far from obscuring our belief in the unity of God, is the best and strongest and most effectual support of that doctrine. Even as Jesus himself said, "He that hath seen me hath seen the Father;" and "No man cometh unto the Father but by me." - T. Parallel Verses KJV: For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) |
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