Commentary on 1 Corinthians 8:1-13

INTRODUCTION TO CHAPTER 8

Another question asked St. Paul by the faithful of Corinth regarded meats offered to idols. It was true that the Council of Jerusalem (Acts 15:23 ff.) had legislated in this matter, but since the decision there given seemed intended especially for the Christians of Antioch, Syria and Cilicia, where there were great numbers of Jews whom it was important not to scandalize by pagan practices, the Corinthians, as being mostly of Gentile origin and surroundings, were not certain just what their attitude should be toward pagan feasts and sacrificial meats.

The difficulty was increased by the fact that nearly all pagan banquets, both public and private, took on a religious character (Aristotle, Ethics viii. 9; Thucydides, ii. 38); and of the victims offered to the idols only a part was destroyed on the altar, the rest being given to the priests and those who offered the sacrifice for their own consumption in a sacrificial banquet, the remainder to be taken home for private use, or to be sold on the public market. It was customary for pagans to invite their friends to these private religious banquets, and it was held to be the part of loyalty to the State also to attend those that were celebrated publicly. Some of the Christians did not hesitate to attend these festivities and freely to partake of the meats offered to the idols, and to purchase such meats at the public market. Others were scandalized at such conduct, holding that it was entirely wrong to eat things profaned by idol worship. Still others ate with a bad conscience, feeling it was wrong to do so, but being unable to resist. Hence the matter was submitted to St. Paul. The present chapter gives his reply, which is to the effect that, while it is not wrong in itself to eat meats offered to idols, yet on account of scandal it is necessary sometimes to abstain from them.

MEATS OFFERED TO IDOLS ARE NOT IN THEMSELVES DEFILED

A Summary Of  1 Corinthians 8:1-7

It is not possible that anything offered to an idol be really denied, since an idol is nothing. Those who have true knowledge understand this, because they know that there are not many gods, but one God only. But some are weak in the knowledge of the truth, and hence it is unlawful for them to eat meats offered to idols.

1 Cor 8:1. Now concerning those things that are sacrificed to idols, we know that we all have knowledge. Knowledge puffeth up; but charity edifieth.

Now concerning … we know that. St. Paul here departs from the subject he starts to discuss, and through the second half of verse 1 and all of verses 2, 3, speaks parenthetically of “knowledge.” Perhaps those among the Corinthians who were scandalizing their weaker brethren had boasted in the letter to the Apostle that they had superior knowledge, and consequently knew there was no harm in eating meats offered to idols.

We all have knowledge, i.e., the Apostle and most of the faithful in Corinth knew very well how to regard the rites, sacrifices, and gods of pagans—they knew that idols were nothing.

Knowledge puffeth up, i.e., human wisdom, and even divine science, without charity, are often the occasion of pride and arrogance. Some of the Corinthians had knowledge, but without charity.

Charity edifieth. Literally, “Love buildeth up,” i.e., the love of God (verse 3), which includes also love of our neighbor, builds up (οἰκοδομέω= oikodomeō) the temple of God, the Christian society, by procuring the spiritual welfare and progress of the Christian community.

1 Cor 8:2. And if any man think that he knoweth anything, he hath not yet known as he ought to know.

If any man think, etc., i.e., if anyone thinks he understands that meats offered to idols are not defiled, and has not charity, which will teach him further that he must not overlook the weakness and needs of his neighbor, such a one hath not yet known, etc., i.e., has, as yet, only imperfect and one-sided knowledge. True knowledge consists in knowing our limitations, and in subordinating everything to the love of God and the good of souls. Socrates said: “He is the wisest of men who knoweth that his wisdom is in truth worth nothing” (Plato, Apology, IX.).

1 Cor 8:3. But if any man love God, the same is known by him.

If any man love God, etc., i.e., if anyone have real supernatural charity, which always includes the love of our neighbor (1 John 4:20), he will be known, i.e., approved (cf. Matt 7:23; John 10:14, 27; Gal 4:9; etc, for this sense of γινώσκω = ginōskō) by God. In other words, such a person will not only understand the question of meats offered to idols, but will also know all that is necessary for his own salvation and that of his neighbor, and therefore will have God’s approval and blessing upon him. While we are all loved by God prior to our knowledge and love of Him, this approving love of God follows only upon our love of Him (MacR., against MacEv. and Estius).

1 Cor 8:4. But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one.

The Apostle now takes up the thought broken off in verse 1, and begins to treat directly the question of meats offered to idols.

But as for the meats, etc. Better, “Concerning, therefore, the eating of things offered to idols.”

We know that an idol is nothing, etc. Better, “We know that there is no idol in the world, and that there is no God but one,” i.e., there is nothing really and objectively corresponding to the images representing false gods, there is no being actually existing which has the properties of God except the one true God (Psalm 9:5; 113:4; Isa 41:24; 42:17; 44:9; etc.). Hence meat offered to idols is really not a bit different from other meat.

1 Cor 8:5. For although there be that are called gods, either in heaven or on earth (for there be gods many, and lords many); 
1 Cor 8:6. Yet to us there is but one God, the Father, of whom are all things, and we unto him; and one Lord Jesus Christ, by whom are all things, and we by him.

The thought of the preceding verse is amplified. Although, according to the erroneous beliefs of various pagan nations, there are many so-called gods and lords, some celestial, some terrestrial, in the world; for us Christians, who know that God means the first principle and the last end of all things, there is only one God, the Father, from whom all things proceed as from their first cause, and to whom we tend as to our ultimate end (Rom 11:26). Furthermore, for us who know that Lord means Him on whom all entirely depend, there is only one Lord Jesus Christ, by whom, as the examplar and efficient cause, all things were made (John 1:3), and through whom, as God incarnate, we Christians have been redeemed (cf. Eph 4:5, 6).

The equality of the Father and the Son as God is clearly set forth in this verse. If the Arians would conclude from it that the Son is not God, then they ought consistently to conclude that the Father is not Lord, because (it says) there is “one Lord Jesus Christ.” Of course to deny that the Father is Lord would be blasphemy (Theodoret).

1 Cor 8:7. But there is not knowledge in every one. For some until this present, with conscience of the idol: eat as a thing sacrificed to an idol; and their conscience, being weak, is defiled.

The conclusion from the preceding verses (4-6) is that, since an idol has no real objective existence aside from its mere image of stone or plaster or the like, it cannot affect food offered to it. So much was clear to most of the Christians, but there were some who had not yet been sufficiently instructed to grasp this truth, and who consequently were not entirely persuaded that it was harmless to eat meats offered to idols. However, following the example of others they did eat such meats with conscience of the idol, i.e., believing that the idol had power to defile, and so went against the dictates of their conscience, and became defiled with sin. It is sinful to act against even an erroneous conscience (Rom 14:23), but one is obliged to do all he can to correct his false conscience.

Instead of the reading of the Vulgate and of most MSS. and versions, with conscience of the idol, the three oldest Greek MSS. and some versions have through being used to the idol. The former is the preferable reading.

SCANDAL MUST BE AVOIDED IN EATING:

A Summary of 1 Corinthians 8:8-13

The eating of meats offered to idols is harmless in itself, and yet it is forbidden to those who do not understand that it is harmless. And even they who have a correct conception of the matter must abstain from such food when their eating of it might give scandal to others who would misunderstand their action, or who would, through frailty, be induced to follow their example, and thus violate their own conscience. Those who give scandal and lead others into sin commit a most grievous crime.

1 Cor 8:8. But meat doth not commend us to God. For neither, if we eat, shall we have the more: nor, if we eat not, shall we have the less.

In this verse the Apostle declares that meats considered in themselves are indifferent, being governed by no law; hence per se it is all the same in the sight of God whether we eat them or not.

Meat doth not commend, etc. Better, “Food will not commend,” etc., i.e., food is a matter of indifference before God; for whether we eat it or abstain from it we are neither better nor worse in God’s sight.

The doctrine of this verse looks to meats objectively considered, without any reference whatever to the legislation of the Council of Jerusalem (Acts 15:23, 29), or to the Catholic teaching and practice regarding fasting. The Church can make laws affecting meats, if it wishes, but there was no such law binding the Corinthians; and this latter is all that St. Paul is talking about.

1 Cor 8:9. And take heed lest perhaps this your liberty become a stumbling-block to the weak.

And take heed, etc., i.e., those who are well instructed must be on their guard against doing anything that could scandalize and lead into sin those of their brethren who are wanting in more perfect knowledge.

1 Cor 8:10. For if a man see him that hath knowledge sit at meat in the idol’s temple; shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols?

Him that hath knowledge. Better, “Thee (σέ = se) that hast knowledge.” The Apostle gives an example of the scandal he is warning against.

In the idol’s temple, i.e., in the house or shrine devoted to idol worship. It often happened that the meats offered in sacrifice were partaken of, not only in the temple or shrine of the idol, but in the courts or grove adjoining. Later on (10:14 ff.) St. Paul denounces such action on the part of anyone under any circumstances, but here he is concerned only with the scandal it gives.

Being weak. Weak refers to the condition of the man (αυτου ασθενους = autos asthenēs) , rather than to his conscience; he is weak in knowledge, and hence his conscience is erroneous.

Emboldened, usually employed in a good sense, meaning to edify, is here used ironically.

1 Cor 8:11. And through thy knowledge shall the weak brother perish, for whom Christ hath died? 

Behold the enormity of the sin of scandal! A Christian who is well informed, by his injudicious and careless action, causes a fellow-Christian, to whom a double portion of charity is due, to commit a grievous sin and lose his soul—a soul for whom Christ died on the cross (Rom. xiv. 15, 20). Shall the weak brother perish. This is the reading of E F G, Rec, Vulg., Peshitto, and Iren.; Other manuscripts have the present tense, “perisheth.”

It follows from this verse that Christ died for more than the elect.

1 Cor 8:12. Now when you sin thus against the brethren, and wound their weak conscience, you sin against Christ.

The sin of scandal is not only an injustice to one’s neighbor, whose right to charity it violates and whose conscience it wounds, but it is also an injustice and a cruelty to Christ, of whom our neighbor is a member and who died for all. What is done to the least of Christ’s servants is done to Him (Matt 25:34 ff.)

1 Cor 8:13. Wherefore, if meat scandalize my brother, I will never eat flesh, lest I should scandalize my brother.

The Apostle proposes his own resolve and example to the Corinthians for imitation. As far as he goes he will abstain from all meats (βρῶμα = brōma, i.e., food of any kind), whether offered to idols or not, and this forever, if it be necessary to avoid giving scandal to his brother.

We must, therefore, avoid things perfectly licit in themselves, if there is danger of giving scandal to “little ones” (Matt 18:6). Of course things necessary for salvation are never to be abandoned for fear of scandal; neither are we obliged to take any notice of Pharisaical scandal (cf. St. Thomas, IIa IIae, q. 43, aa. 7, 8).