返回Chapter 8
Chapter 8
Chapter Eight
1 Cor. 8:1. Concerning food offered to idols, we know, because we all have knowledge; but knowledge puffs up, while love edifies.
Some of the Corinthians were perfect, and knowing that what enters the mouth does not defile a person (Matt. 15:11) and that idols are wood and stone and cannot cause harm, they indiscriminately entered idol-temples and ate food sacrificed to idols. Others, less perfect, seeing such people, themselves also entered idol-temples and offered sacrifices to idols, but not with the same thought as the first group, but thinking that the idols were worthy of honor and capable of receiving sacrifices. This moved Paul to zeal, because it was harmful to both groups: to the perfect, in that they were delighting in demonic foods, and to the imperfect, in that they were inclining toward idol-worship. So the apostle hastens to correct this evil, and according to his custom, leaving aside the imperfect, he directs his speech to the perfect. And first he subdues the pride of knowledge, and says: you alone do not have this knowledge, but we all know that an idol is nothing in the world; however, this knowledge not only brings no benefit, but even causes harm, puffing up and inflating the one who possesses it, and thereby separating him from his neighbor, if together with it (knowledge) there is not also love, which, on the contrary, can build up. For what knowledge without love tears down, love restores and builds up, doing all things for the benefit of one's neighbor.
1 Cor. 8:2. If anyone thinks that he knows anything, he still knows nothing yet as he ought to know.
Here he says something more, namely, that even if knowledge is united with love, it is still imperfect. For no one, be it Peter or Paul, knows anything as it ought to be known. Why then are you puffed up, you who have knowledge without love? For even if you had knowledge together with love, you would still know nothing in perfection.
1 Cor. 8:3. But whoever loves God, to him knowledge is given from Him.
These words have the following meaning: whoever loves his neighbor undoubtedly loves God as well; and whoever loves God (he did not say "has known" God, but) "has knowledge" from God, that is, has become known to God and His own. And having become known to God, he receives knowledge from Him; but even this knowledge is imperfect. Therefore, even if you do have knowledge, do not be puffed up: for it is not perfect and is not your own merit, but a gift from God. See how many measures he uses to restrain their arrogance.
1 Cor. 8:4. Therefore, concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God except the One.
Again he generalizes knowledge, humbling them. We all know, he says, that an idol is nothing in the world. So then, are there no idols? Are there no graven images? There are, but they are nothing, that is, they have no power; they are not gods, but stones and demons. And since among the Greeks there were simple folk and wise men, and the simple folk saw nothing more in idols than stones, while the wise men thought that divine powers dwelt in them, which they also called gods: to the simple folk he said that an idol is nothing in the world, and to the wise men he said that there is no other God except the One, and therefore no divine powers dwell in idols either, because God is one, and there are not many gods.
1 Cor. 8:5-6. For even though there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God the Father, from whom are all things, and we exist for Him.
Although he said that there is no other God, while the Greeks said that there are many gods, lest they consider him to be openly contradicting, he says: although there are "so-called" gods, that is, those who are called such, but who in truth are not gods. "Whether in heaven," such as the sun and moon and the rest of the stars, which were worshipped as gods by the Greeks. "Or on earth," such as certain people whom they recognized as gods. "But for us there is one God the Father, from Whom are all things": by this he indicates that He is the Creator; "and we for (εἰς) Him": by this he indicates faith in Him and devotion to Him. As if he said: we have turned to Him and attached ourselves to Him.
1 Cor. 8:6. And one Lord Jesus Christ, by Whom are all things, and we by Him.
All things were brought into being through the Son, and we also through Him were brought into being and into well-being, that is, we became believers and passed from error to truth. When you hear the words "one God the Father and one Lord Jesus Christ," do not think that the name of God is assigned exclusively to the Father, and the name of Lord to the Son. For without distinction the Son is also called God, for example in the words: "from them is Christ according to the flesh, who is over all, God" (Rom. 9:5); likewise the Father is also called Lord, for example in the words: "the Lord said to my Lord" (Ps. 110:1). But since the apostle is speaking with the Greeks, who honor many gods and many lords, he did not call the Son God, lest they, being accustomed to polytheism, should think of two gods; nor did he call the Father Lord, lest they should think that we too have many lords. For this same reason, that is, sparing the weakness of his hearers, he did not mention the Spirit here either, just as the prophets did not clearly mention the Son because of the weakness of the Jews, lest they should think of a passionate begetting. Therefore he constantly adds "one"; he says: "there is no God but One"; and "one God"; and "one Lord." Thus, he called the Father the one God to distinguish Him from the falsely-named gods, and not from the Son; likewise he called the Son the one Lord to distinguish Him from the falsely-named lords, and not from the Father.
1 Cor. 8:7. But not all have this knowledge.
Not all, he says, know that God is one and not many gods, or that idols are nothing.
1 Cor. 8:7. Some even until now, with a conscience that acknowledges idols, eat food offered to idols as idol sacrifices, and their conscience, being weak, is defiled.
He said indefinitely: "some," wishing to expose them before all. For there were many who had passed from idol-worship to the faith, but who even until now, that is, even after they had believed, eat idol-sacrifices as sacrifices to idols. "With a conscience acknowledging idols," that is, having the same opinion about idols as they had before their conversion, regarding them as something and fearing them as able to cause harm. Therefore he did not say that the idols defile, but that "their conscience" (of those who eat) "is defiled," since it is weak and cannot understand that idols are nothing, for they in themselves cannot defile anyone. So understand that those who eat idol-sacrifices experience something similar to what would happen if someone, following the Jewish custom, regarded touching a dead body as defilement, but seeing that others touch it with a clean conscience, out of shame before them touched it himself: he would not be defiled, but would be defiled in conscience, being condemned by it.
1 Cor. 8:8. Food does not bring us closer to God.
Food does not bring us closer to God. Lest someone say "I eat with a clear conscience, and what do I care if someone is scandalized because of their own weakness," he explains that the very eating of food offered to idols, even with a resolute contempt for idols, has no significance whatsoever. For even if your brother were not scandalized, even in that case you would have done nothing praiseworthy or pleasing to God, because food does not bring us closer to God.
1 Cor. 8:8. For neither if we eat are we the better; neither if we eat not are we the worse.
Neither in the case of eating do we have any superiority over others nor do we perform a deed especially pleasing to God, nor in the case of not eating do we suffer any loss or diminishment.
1 Cor. 8:9. But take heed lest by any means this liberty of yours become a stumbling block to those who are weak.
This he uses to frighten them. And he did not say: this knowledge of yours, but "this liberty," that is, self-will and pride, lest it become a stumbling block for the weak. What makes them more guilty is that they do not spare the weak, whom they ought to have been helping.
1 Cor. 8:10. For if anyone sees you, who have knowledge, sitting at table in an idol's temple, will not the conscience of him who is weak be emboldened to eat things offered to idols?
That is: if someone weak sees you, who call yourself perfect, eating food offered to idols, will he not find all the more reason to eat food offered to idols himself, and will he not be even more confirmed (this is what "dispose" means) in the opinion that an idol is something? For, not knowing your thought with which you do this, he will undoubtedly regard your action as an encouragement.
1 Cor. 8:11. And through your knowledge shall the weak brother perish, for whom Christ died.
Thus, your perfection will be the cause of the ruin of another, and moreover a weak one, and one for whom Christ died. "If Christ did not refuse even to die for him, how can you not abstain from foods, so that he may not be scandalized by your eating (επί τη ση βρώσει)," says Chrysostom.
1 Cor. 8:12. And sinning in this way against the brethren and wounding their weak conscience, you sin against Christ.
He did not say: causing to stumble, but: "wounding," in order to show their cruelty, when they wound even a weak conscience. And he elevated this sin to the very height of transgression when he said: "you sin against Christ." In what sense then is this sin committed against Christ? Not in one sense only, but namely: Christ takes upon Himself what is done to His servants; those who are wounded are His body and members; they destroy what He accomplished through His own sacrifice, that is, salvation.
1 Cor. 8:13. And therefore, if food causes my brother to stumble, I will never eat meat, so as not to cause my brother to stumble.
As an excellent teacher, he proves by his own example what he speaks about. And he did not say: "if it causes to stumble" justly, but in whatever way it may be. He also did not say: "I will not eat" food offered to idols, but meat in general, even if it were permitted. He did not say, again: for one or two days, but for his whole life; for this is what "forever" means. He did not say, finally: so as not to destroy, but only: "so as not to cause to stumble."
1 Cor. 8:1. Concerning food offered to idols, we know, because we all have knowledge; but knowledge puffs up, while love edifies.
Some of the Corinthians were perfect, and knowing that what enters the mouth does not defile a person (Matt. 15:11) and that idols are wood and stone and cannot cause harm, they indiscriminately entered idol-temples and ate food sacrificed to idols. Others, less perfect, seeing such people, themselves also entered idol-temples and offered sacrifices to idols, but not with the same thought as the first group, but thinking that the idols were worthy of honor and capable of receiving sacrifices. This moved Paul to zeal, because it was harmful to both groups: to the perfect, in that they were delighting in demonic foods, and to the imperfect, in that they were inclining toward idol-worship. So the apostle hastens to correct this evil, and according to his custom, leaving aside the imperfect, he directs his speech to the perfect. And first he subdues the pride of knowledge, and says: you alone do not have this knowledge, but we all know that an idol is nothing in the world; however, this knowledge not only brings no benefit, but even causes harm, puffing up and inflating the one who possesses it, and thereby separating him from his neighbor, if together with it (knowledge) there is not also love, which, on the contrary, can build up. For what knowledge without love tears down, love restores and builds up, doing all things for the benefit of one's neighbor.
1 Cor. 8:2. If anyone thinks that he knows anything, he still knows nothing yet as he ought to know.
Here he says something more, namely, that even if knowledge is united with love, it is still imperfect. For no one, be it Peter or Paul, knows anything as it ought to be known. Why then are you puffed up, you who have knowledge without love? For even if you had knowledge together with love, you would still know nothing in perfection.
1 Cor. 8:3. But whoever loves God, to him knowledge is given from Him.
These words have the following meaning: whoever loves his neighbor undoubtedly loves God as well; and whoever loves God (he did not say "has known" God, but) "has knowledge" from God, that is, has become known to God and His own. And having become known to God, he receives knowledge from Him; but even this knowledge is imperfect. Therefore, even if you do have knowledge, do not be puffed up: for it is not perfect and is not your own merit, but a gift from God. See how many measures he uses to restrain their arrogance.
1 Cor. 8:4. Therefore, concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God except the One.
Again he generalizes knowledge, humbling them. We all know, he says, that an idol is nothing in the world. So then, are there no idols? Are there no graven images? There are, but they are nothing, that is, they have no power; they are not gods, but stones and demons. And since among the Greeks there were simple folk and wise men, and the simple folk saw nothing more in idols than stones, while the wise men thought that divine powers dwelt in them, which they also called gods: to the simple folk he said that an idol is nothing in the world, and to the wise men he said that there is no other God except the One, and therefore no divine powers dwell in idols either, because God is one, and there are not many gods.
1 Cor. 8:5-6. For even though there are so-called gods, whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is one God the Father, from whom are all things, and we exist for Him.
Although he said that there is no other God, while the Greeks said that there are many gods, lest they consider him to be openly contradicting, he says: although there are "so-called" gods, that is, those who are called such, but who in truth are not gods. "Whether in heaven," such as the sun and moon and the rest of the stars, which were worshipped as gods by the Greeks. "Or on earth," such as certain people whom they recognized as gods. "But for us there is one God the Father, from Whom are all things": by this he indicates that He is the Creator; "and we for (εἰς) Him": by this he indicates faith in Him and devotion to Him. As if he said: we have turned to Him and attached ourselves to Him.
1 Cor. 8:6. And one Lord Jesus Christ, by Whom are all things, and we by Him.
All things were brought into being through the Son, and we also through Him were brought into being and into well-being, that is, we became believers and passed from error to truth. When you hear the words "one God the Father and one Lord Jesus Christ," do not think that the name of God is assigned exclusively to the Father, and the name of Lord to the Son. For without distinction the Son is also called God, for example in the words: "from them is Christ according to the flesh, who is over all, God" (Rom. 9:5); likewise the Father is also called Lord, for example in the words: "the Lord said to my Lord" (Ps. 110:1). But since the apostle is speaking with the Greeks, who honor many gods and many lords, he did not call the Son God, lest they, being accustomed to polytheism, should think of two gods; nor did he call the Father Lord, lest they should think that we too have many lords. For this same reason, that is, sparing the weakness of his hearers, he did not mention the Spirit here either, just as the prophets did not clearly mention the Son because of the weakness of the Jews, lest they should think of a passionate begetting. Therefore he constantly adds "one"; he says: "there is no God but One"; and "one God"; and "one Lord." Thus, he called the Father the one God to distinguish Him from the falsely-named gods, and not from the Son; likewise he called the Son the one Lord to distinguish Him from the falsely-named lords, and not from the Father.
1 Cor. 8:7. But not all have this knowledge.
Not all, he says, know that God is one and not many gods, or that idols are nothing.
1 Cor. 8:7. Some even until now, with a conscience that acknowledges idols, eat food offered to idols as idol sacrifices, and their conscience, being weak, is defiled.
He said indefinitely: "some," wishing to expose them before all. For there were many who had passed from idol-worship to the faith, but who even until now, that is, even after they had believed, eat idol-sacrifices as sacrifices to idols. "With a conscience acknowledging idols," that is, having the same opinion about idols as they had before their conversion, regarding them as something and fearing them as able to cause harm. Therefore he did not say that the idols defile, but that "their conscience" (of those who eat) "is defiled," since it is weak and cannot understand that idols are nothing, for they in themselves cannot defile anyone. So understand that those who eat idol-sacrifices experience something similar to what would happen if someone, following the Jewish custom, regarded touching a dead body as defilement, but seeing that others touch it with a clean conscience, out of shame before them touched it himself: he would not be defiled, but would be defiled in conscience, being condemned by it.
1 Cor. 8:8. Food does not bring us closer to God.
Food does not bring us closer to God. Lest someone say "I eat with a clear conscience, and what do I care if someone is scandalized because of their own weakness," he explains that the very eating of food offered to idols, even with a resolute contempt for idols, has no significance whatsoever. For even if your brother were not scandalized, even in that case you would have done nothing praiseworthy or pleasing to God, because food does not bring us closer to God.
1 Cor. 8:8. For neither if we eat are we the better; neither if we eat not are we the worse.
Neither in the case of eating do we have any superiority over others nor do we perform a deed especially pleasing to God, nor in the case of not eating do we suffer any loss or diminishment.
1 Cor. 8:9. But take heed lest by any means this liberty of yours become a stumbling block to those who are weak.
This he uses to frighten them. And he did not say: this knowledge of yours, but "this liberty," that is, self-will and pride, lest it become a stumbling block for the weak. What makes them more guilty is that they do not spare the weak, whom they ought to have been helping.
1 Cor. 8:10. For if anyone sees you, who have knowledge, sitting at table in an idol's temple, will not the conscience of him who is weak be emboldened to eat things offered to idols?
That is: if someone weak sees you, who call yourself perfect, eating food offered to idols, will he not find all the more reason to eat food offered to idols himself, and will he not be even more confirmed (this is what "dispose" means) in the opinion that an idol is something? For, not knowing your thought with which you do this, he will undoubtedly regard your action as an encouragement.
1 Cor. 8:11. And through your knowledge shall the weak brother perish, for whom Christ died.
Thus, your perfection will be the cause of the ruin of another, and moreover a weak one, and one for whom Christ died. "If Christ did not refuse even to die for him, how can you not abstain from foods, so that he may not be scandalized by your eating (επί τη ση βρώσει)," says Chrysostom.
1 Cor. 8:12. And sinning in this way against the brethren and wounding their weak conscience, you sin against Christ.
He did not say: causing to stumble, but: "wounding," in order to show their cruelty, when they wound even a weak conscience. And he elevated this sin to the very height of transgression when he said: "you sin against Christ." In what sense then is this sin committed against Christ? Not in one sense only, but namely: Christ takes upon Himself what is done to His servants; those who are wounded are His body and members; they destroy what He accomplished through His own sacrifice, that is, salvation.
1 Cor. 8:13. And therefore, if food causes my brother to stumble, I will never eat meat, so as not to cause my brother to stumble.
As an excellent teacher, he proves by his own example what he speaks about. And he did not say: "if it causes to stumble" justly, but in whatever way it may be. He also did not say: "I will not eat" food offered to idols, but meat in general, even if it were permitted. He did not say, again: for one or two days, but for his whole life; for this is what "forever" means. He did not say, finally: so as not to destroy, but only: "so as not to cause to stumble."