Down to Earth But Heavenly Minded

What does 1st Corinthians Chapter 8 mean?

Paul turns to another issue possibly raised by the Corinthians in an earlier letter written to him. This challenges his previous teaching to them about restrictions on eating meat offered to idols. Paul’s response begins in chapter 8 and continues through to the end of chapter 10, where he sets very specific guidelines about buying and eating meat offered to idols, as well as eating in idol temples.

The worship of gods and idols saturated Corinthian society, where idol temples were integrated into many aspects of daily life. Bringing an offering to a god or idol was a near-universal experience in Greek and Roman culture, as was going to a banquet for a birthday, business meeting, wedding, or funeral at an idol temple. Christians and Jews who refused to enter idol temples would find themselves isolated from much more than just the religious culture of their community. It’s no wonder some of the Christians in Corinth pushed back on Paul’s restrictions about attending idol temples for civic and family functions. These practices seemed as normal to them as any other part of daily life.

Food offered to idols was eaten in idol temples, but the leftover food was also sold in the market. The questions facing Christians, many of whom had worshiped idols themselves before converting to Christianity, was whether it was okay to eat anything that had been offered to an idol under any circumstance. What if someone served it at a dinner party? What if you didn’t know it was idol food?

The Corinthians argue that since they know idols don’t truly exist, as true gods, and that only the one true God is real, why does it matter if they eat the meat or not? Paul agrees with them that the idols are nothing and the food itself is nothing more than food. They aren’t wrong on that aspect of their position (1 Corinthians 8:1–6).

The problem, Paul responds, is that not all of them really know these things. Some Christians, especially those from a background of deep idol worship, are not fully convinced that the idols have no real power. They cannot eat the food with a clear conscience. Even if their conscience is “weak” and misguided, Paul says that to violate their conscience is to commit sin (1 Corinthians 8:7–10).

That’s why what the Corinthians know is not enough. They must also love their brothers who do not know. If Christians with weaker consciences are led into sin—through violating their own consciences—by seeing those with stronger consciences eating idol food in an idol temple, the stronger ones will be guilty of sinning against their brothers and against Christ, who died for them. Paul writes that he would personally give up eating any meat at all in order not to lead a brother in Christ into sin (1 Corinthians 8:11–13).

Chapter Context
First Corinthians 8 begins Paul’s response to another issue raised by the Corinthians. Earlier passages dealt with sexuality; this section discusses idolatry and food. Paul agrees that idols don’t truly exist and only God is real. The problem is that some of the less-developed Christians aren’t convinced of that. For those believers, they violate their consciences by eating idol food. Even if it’s misguided, violating one’s conscience is a sin (Romans 14:23). If those with stronger consciences lead these weaker brothers and sisters into sin, they will be guilty of sin themselves. Paul continues to balance liberty with care for others over the next chapters.

Verse by Verse

Verse 1. Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up.

Paul turns the corner from his instruction about marriage and sexuality to a new issue. In previous verses, Paul referred to some letter written to him by the church in Corinth (1 Corinthians 7:1). The issue he discusses here seems to be another topic raised in that earlier message. Based on the context of the following chapters, it’s possible that they are challenging his former teaching about eating food that has been offered to idols.

Paul begins to tackle this issue in chapter 8 and then seems to leave it behind in chapter 9 and the first part of chapter 10. Taken as a whole, all three chapters lead up to his final declarations about when it is acceptable for a Christian to eat food that may have been offered to an idol and when it is not.

In challenging him and his former teaching on the issue, the Corinthians may have been the ones to originally say “all of us possess knowledge.” Just as Paul seems to quote a phrase in 1 Corinthians 7:1, he appears to do the same in this verse. The believers in Corinth might mean this expression in the sense that they, too, understand this issue and feel qualified to declare it is moral to eat idol food. Paul does not disagree with their initial idea. All believers do possess knowledge about God through the Holy Spirit (1 Corinthians 2:14–15).

However, Paul responds that knowledge alone is not enough. Knowledge on its own merely puffs a person up. This comes from a Greek root word, phuisoo, which literally means to inflate or blow something up, as one would with a balloon. Describing a person, it implies arrogance and egotism. Paul contrasts this with one of several Greek words translated as “love.” In this case, he applies agapē, a self-sacrificial love. That kind of love builds people up. As Paul will famously write in chapter 13, someone who has knowledge without love is nothing.

Paul will go on to show that love for others is one reason these Christians must not knowingly eat food offered to idols.

Context Summary
First Corinthians 8:1–13 begins Paul’s longer response to the question of attending functions in idol temples or eating food offered to idols. This appears to blend Paul’s own statements with references to the Corinthians’ own remarks. It seems the Corinthians had previously written to Paul saying they are not ”worshiping” the idols. They know idols don’t really exist and that only God is real. Paul replies that the problem here is not lack of knowledge but lack of love. Some brothers and sisters in Christ cannot eat idol food with clear consciences. Those who are stronger risk leading those who are weaker into sin and, in that way, sinning themselves.

Verse 2. If anyone imagines that he knows something, he does not yet know as he ought to know.

Paul seems to have quoted the Corinthians as saying “all of us possess knowledge.” This might have been part of an earlier letter (1 Corinthians 7:1), and possibly a rebuttal to Paul’s own instructions. Paul has responded that knowledge on its own merely leads to pride. He refers to it using the term phuisoo, meaning “inflated.” On the other hand, love—from the Greek agapē—truly builds people up (1 Corinthians 8:1).

Now Paul warns that someone can imagine they know something and be wrong. The old saying goes that a little knowledge is dangerous. Modern culture has even given this a fancy-sounding name: the Dunning-Kruger Effect. The idea is that those who gain a small amount of knowledge on a subject tend to become overconfident about how much they really know. That’s what Paul seems to be saying about those in Corinth: they are challenging his teaching about eating food offered to idols based on limited knowledge and an “inflated” view of their own wisdom.

Paul’s references to “knowing” here all come from the same basic word: ginosko, which implies perception, understanding, and knowledge.

Verse 3. But if anyone loves God, he is known by God.

In their earlier letter to Paul (1 Corinthians 7:1), the Corinthians seem to have raised the issue of eating food offered to idols. Perhaps they are challenging his former teaching to them about it by saying that “all of us possess knowledge.” Paul has pointed out two problems with knowledge. First, knowledge alone creates only pride, while love builds people up (1 Corinthians 8:1). Second, just because someone believes they know does not mean they actually know (1 Corinthians 8:2).

Paul adds again that love is what truly matters, especially when that love is directed toward God. Here again, he uses the Greek root word agapao, referring to a selfless and sacrificial love.

Even better than having knowledge of God is to be known by Him. Those who love Him are known by Him. Being known by God, in turn, means that we belong to Him. Those who belong to God, Paul will eventually show, must completely separate themselves from demons, the real force behind the worship of idols and gods (1 Corinthians 10:20–21).

Verse 4. Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.”

Paul has cited and replied to the Corinthian’s own statements (1 Corinthians 7:1; 8:1). Here, once again, it seems he is quoting from the Corinthians’ letter to him about the issue of eating food offered to idols. Their knowledge tells them that an idol has no real existence and the one true God is the only God. The believers in Corinth seem to say, “Idols are nothing. They don’t exist. As Christians, we know God is the only God. So eating food offering to nothing should be a non-issue.”

Paul will agree with their premise that the endless number of idols and gods worshiped by pagan Corinth are not actually gods. He had written to the Galatians that before they came to faith in Christ, they had been slaves to those that are not gods by nature (Galatians 4:8). In that sense, Paul agrees that there is no actual power or substance behind an idol or idolatrous ceremonies.

All Greek life in Corinth included or was touched by idol worship of one kind or another. Every kind of family and civic functions from weddings and funerals to birthday parties and business meetings were held in idol temples where food that had been offered to idols was often served. A restriction on eating food offered or dedicated to an idol created significant problems for the Corinthians.

Beyond that, meat found in the market or the homes of non-Christian friends and family may well be meat once offered to an idol. To refuse to enter idol temples or eat meat that may have been offered to idols meant that a believer would have to withdraw from much of public life.

Possibly motivated by that difficulty, the Corinthians appear to be asking Paul if he really expects them to take such drastic action.

Verse 5. For although there may be so-called gods in heaven or on earth — as indeed there are many “gods” and many “lords” —

Paul is responding to the Corinthians’ statements that the idols saturating their city have no real existence. God is the only true God. Paul agrees that there are many “so-called gods” in heaven and on earth, as well as many false “gods” and “lords.” He has no disagreement with their premise that false gods and idols are powerless and lack substance (1 Corinthians 8:4).

The reference to “so-called gods” connects directly to the mention of “many gods” and “many lords.” Paul agrees that there are many imaginary beings worshipped in pagan cities such as Corinth. A second-century Greek geographer, Pausanias, cataloged some of the gods and idols worshiped in Corinth. Among others, this list included Aphrodite, Artemis, Isis, Dionysus, Fortune, Zeus, Bunaea, Chronos, Poseidon, the Sun, the Sea, the Calm, and even a tree.

Though Paul agrees none of these have real existence, he will not conclude they are harmless. Paul described some believers in Galatia as having been enslaved to the gods who “are not gods” before coming to faith in Christ (Galatians 4:8). Later, he will show that any power or influence behind these fictional beings comes from demons, which definitely do exist (1 Corinthians 10:20–21).

Verse 6. yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

Paul has agreed with one statement made by the Corinthians (1 Corinthians 8:1) and now he agrees with another. In both cases, he opens a wider view to come to a better conclusion. The believers in Corinth seem to be arguing that because the many idols in Corinth are non-existent—because there is only one true God—they should be allowed to participate in the life of the city, even when it includes functions inside of idol temples and eating food offered to idols.

Paul has agreed that there are many “so-called” gods and lords (1 Corinthians 8:5). That is undeniable. He also agrees there is one true God. He will use this great truth, though, to eventually make the point that those who belong to the one true God should have nothing to do with any false gods.

For us, Paul writes, there is indeed one God. He is the Father. All things come from Him and we exist for Him. Also, there is only one Lord. He is Jesus Christ. All things exist through Him, including us. Paul’s declaration of the one God and Lord as Father and Christ is masterful and clarifying. Together, both Father and Son exist as one in the Trinity with the Holy Spirit. They are distinct in their roles and functions and yet, mysteriously, still one.

Paul’s main emphasis, though, is that Christians are from God, exist through our Lord, and exist for God. It is that very fact—that there is only one true God—to whom we are obligated that we should fully separate ourselves from even the most mundane contact with any idols or gods.

Verse 7. However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled.

In some previous letter (1 Corinthians 7:1), the believers in Corinth appear to have pushed back against Paul’s teaching to avoid eating food they know to have been offered to idols (1 Corinthians 8:1). He has agreed that the many gods and idols of Corinthian culture are not real: they do not actually exist (1 Corinthians 8:4–5). He understands that many Corinthian Christians know there is only one God.

The problem, though, is that not every Corinthian Christian possessed this knowledge, even though it is true. Strange as that may sound to modern readers, belief in many gods was not a trivial concept in the ancient world. It was fundamental. Many converts to Christianity were deeply involved with idol worship prior to conversion. Paul seems to imply it is difficult for newer Christians in that pagan culture to think of idols as imaginary beings. When presented with idol food, their conscience tells them they are participating again in idolatry. If they eat, they violate their own conscience.

Paul then makes a remark which must be carefully understood, since it comes with powerful implications. He refers to the conscience of one who thinks eating idol food is a form of idolatry as “weak.” Based on his prior statements, Paul appears to be saying that the eating of such meats—in and of itself—is not a sin. It’s not wrong, since those idols are, in fact, imaginary and meat is just meat (1 Timothy 4:4). This is a key point in understanding this passage: there is no inherent sin in the act being questioned. Ideally, those who suffer from this weakness can grow beyond it.

However, that fact is not meant to be the end of a Christian’s thought process. Paul does not condemn those with “weak” consciences for failing to recognize it is okay for Christians to eat idol food. What he does say is that to act in violation of their conscience will “destroy” them. Here, as he did with the Romans, Paul will insist that if someone acts against their conscience, doubting whether their action is pleasing to the Lord or not, he or she is condemned as sinful (Romans 14:23).

The importance of this idea, as it relates to Christian conduct, cannot be overstated. Few things in the Christian life are absolutely and totally forbidden—but all things, always, are subject to a submissive and obedient relationship with the Holy Spirit. Sometimes, attitude is what makes something a sin, not the act itself.

Verse 8. Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do.

Some in Corinth are challenging Paul’s teaching about not eating food they know has been offered to false gods and idols (1 Corinthians 8:1). After all, they have argued, we all know the idols are fake gods and that only God is real (1 Corinthians 8:4).

Paul has answered that even though this knowledge is true (1 Corinthians 8:5–6), it is not universally understood. Some Corinthian converts to Christianity have a background of idol worship. After a lifetime of belief in multiple gods and the power of idols, some of those new believers struggle to be convinced the idols are not real entities. Those people cannot eat idol food with a clear conscience, because their conscience is “weak” (1 Corinthians 8:7).

Paul now agrees with those challenging him that the “weak” view of idol food is false. Food is just food. Eating one thing and not another, in and of itself, does not matter to God. It is neutral, as everything God has made can be used for some good and proper purpose (1 Timothy 4:4). There is no sin absolutely tied to any specific food or drink. Part of the discipleship process, over time, would be growth that includes a “strong” understanding of Christian liberty.

That does not—at all—mean that there are no boundaries for the believer. Paul will clarify that our motive for eating and whether we eat with a clear conscience before God matters a great deal. In other writings, Paul will state directly that any action taken without faith that it’s acceptable to God is, thanks to violation of conscience, a sin (Romans 14:23). That is the perspective missed by those challenging Paul on this issue.

Verse 9. But take care that this right of yours does not somehow become a stumbling block to the weak.

Paul has agreed on two points with those challenging his teaching about eating food offered to pagan idols. First, he agrees that food, in and of itself, is neither good or evil. It is just food (1 Corinthians 8:8). Paul has also agreed that the idols themselves are not actually gods. The entities they represent do not truly exist (1 Corinthians 8:4). He has noted that those who feel a pang of conscience over eating idol food do so thanks to a “weak” conscience (1 Corinthians 8:7).

Having said that, Paul will go on to show that God cares very much about why we eat and whether we eat with a clear conscience. To eat idol food in violation of one’s conscience is a sin—not because of the physical meat, but because such a person is not convinced that God approves of that activity (Romans 14:23). Any action taken without conviction that it’s allowed by God is, itself, a sin, even if the act would not otherwise be wrong. This is a crucial aspect of Christian morality which must be carefully understood.

Paul now warns those clear in their conscience about eating idol food. Through carelessness in exercising their right to eat, they might cause others to stumble. He uses the term proskomma, translated as “stumbling block.” The word refers to something a person might trip over when walking, such as a stone or stick. Just because eating particular foods is not a sin for the “strong” Christian, that does not mean they should do so without any thought for the less-developed understanding of their brothers and sisters.

In other words, a Christian who is assured that eating idol food is acceptable is correct; however, they need to consider that their eating might place an obstacle in spiritual path of those with less developed consciences. To violate one’s conscience is a sin, even if that conscience is “weak.”

Verse 10. For if anyone sees you who have knowledge eating in an idol ‘s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols?

Paul is giving a warning to those in Corinth who understand that eating idol food, in and of itself, is not sinful. After all, those gods and idols are not real. They have the knowledge that only God is real. Paul entirely agrees that there is nothing inherently wrong in eating those foods. Christians who fully understand this are not sinning, at all, when they do so.

However, Paul has pointed out that there are believers who don’t really know this, yet. In the case of Corinth, many converts were from a background steeped in idol worship. Thanks to that temptation or confusion, they cannot eat idol food with a clear conscience. They are not fully convinced the idols are not real. Paul labels this as a weakness, but does not insist they change their minds (1 Corinthians 8:7). Rather, as seen clearly in other letters, Paul encourages believers to be fully convinced before God, before they do anything (Romans 14:23). Time and discipleship are meant to strengthen the conscience.

Paul points out that by eating idol food—which they have a right to do—those Christians with stronger consciences may risk causing others to stumble into sin. Context, as always, is key here. Paul is not saying that eating that meat, itself, is a sin. Rather, he is saying it is a sin to violate one’s conscience in such matters. Therefore, “strong” Christians need to be careful not to tempt “weak” Christians to do something the “weak” believer mistakenly thinks is immoral.

Paul proposes an illustration: one with a weaker conscience sees a stronger believer in an idol temple eating idol food. To modern readers, the idea of a Christian eating in an idol temple for any reason is surprising. But the ancient Corinthian culture was so steeped in the worship of false gods and idols that many places outside of one’s own home were connected to idolatry. Idol temples were the default banquet halls, where family gatherings, business meetings, weddings, funerals, and all kinds of other events were held.

To refuse to enter an idol temple, in that era, would require a Christian to opt out of involvement in many areas of life. It was no small restriction. Still, it was the price of loving one’s brothers and sisters in Christ.

In his illustration, Paul asks if the weaker Christian will be encouraged to eat idol food when he sees another Christian doing it, though his conscience tells him not to? That seems likely.

Verse 11. And so by your knowledge this weak person is destroyed, the brother for whom Christ died.

Those in Corinth challenging Paul’s restrictions on eating food offered to idols began by pointing to their knowledge. They know the idols are fake gods. They know that God is the only God. Knowing this gives them to freedom to eat idol food. Paul has agreed that idol food, in and of itself, is not evil, just as the false gods are not real. He does not disagree with what the Corinthians know, but he does disagree with the application of their knowledge (1 Corinthians 8:1–6).

The problem is that some Christians do not know what these others know. Referring to them as “weaker,” Paul implies they are not convinced the false gods do not exist. They are not clear in their consciences about eating idol food. For them, then, Paul has said, to eat that food is sin. Scripture makes this a strong point: violating one’s conscience, alone, is itself a sin (Romans 14:23).

The concern is that if some in Corinth carelessly exercise their right to eat idol food, they will lead “weaker” believers to participate, despite it being against the “weak” person’s conscience. This is what Paul meant in verse 9, where he used the term proskomma, referring to something a person might trip over: a “stumbling block.”

Unless they consider the conscience of others, the Corinthians risk using knowledge which makes them free to eat in a way that spiritually harms brothers and sisters who do not have that knowledge. They will be “destroyed,” taken from the Greek root apollumi, meaning something ruined or lost. This “ruin” is in the sense of sinning by violating their own consciences, not destroyed in the sense of losing their salvation (John 10:28).

Paul reminds the Corinthians, pointedly, that Christ has died for these people who have weak consciences. Is it too much to ask for the Corinthians to skip eating idol food for their sake? Even if the act, itself, is allowed for a Christian, the conscience of a “weaker” believer must be taken into account. That fellow believer needs to be lovingly discipled, and helped to grow into a “strong” conscience, not carelessly exposed to something for which they are unprepared.

Verse 12. Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ.

Paul has been building a case for those in Corinth challenging his teaching that they should restrict themselves from eating food they know has been offered to idols. His main objection to them exercising their freedom to eat idol food is that some among them cannot eat food offered to idols with a clear conscience. They simply are not convinced that the idols they once worshiped do not in any way exist (1 Corinthians 8:1–8).

Paul’s concern is that if those with stronger consciences eat the food, in view of those with weaker consciences, those who are weaker may decide to eat anyway, and sin against their consciences (Romans 14:23). This is referred to as a “stumbling block,” implying that the careless use of one’s Christian freedom can tempt less-knowledgeable believers to act without full assurance of faith.

As such, Paul declares that those who carelessly eat—even though the meat is not itself sinful—will be guilty of sin, as well. Specifically, he says they will be guilty of sinning against their brothers and sinning against Christ, who died to save those weaker brothers.

Verse 13. Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.

Paul concludes his first argument about why the Corinthians should not eat food offered to idols. Though it’s not immoral, in and of itself, it might cause weak-conscience believers to sin against their own consciences by eating idol food when they mistakenly think it is wrong. When that happens, those with strong consciences will end up being guilty of sinning against both their brothers and against Christ, who died for them. (1 Corinthians 8:1–12).

Now Paul applies this idea to his own life, in a personal way. If there is any chance the food he eats will cause a brother in Christ to stumble into sin, he simply will not do it. In fact, Paul adds that he would forgo meat of any kind to avoid risking causing another person to sin. He sees loving his brothers in this way as that important.

Context makes it clear Paul is not telling the Corinthians to become vegetarians. Nor is he declaring himself to be a non-meat-eater. He will be clear in chapter 10 about what restrictions he is setting on eating meat that may or may not have been offered to an idol. Instead, he is claiming it would be worth eliminating meat from his diet, if it would avoid causing other Christians to sin. Since those with undue restrictions are “weak,” part of the responsibility of the “strong” believer is to educate and train the weaker believer. Over time, they can help them overcome false guilt; but in the immediate sense, they need to be careful not to become a spiritual obstacle.

End of Chapter 8.

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