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1 Corinthians 8:1. We know about food sacrificed to idols because we all have knowledge; but knowledge puffs up, but love edifies. Some of the Corinthians were perfect, and, knowing that what goes into the mouth does not defile a person (Matthew 15:11) and that idols are trees and stones and cannot harm, they indifferently entered the churches and ate what was sacrificed to idols. Others, less perfect, seeing them, themselves entered the churches and made sacrifices to idols, but not with the same thought as the first, but thinking that idols are worthy of respect and capable of accepting sacrifices. This prompted Paul to jealousy, because it harmed both: the perfect ones because they enjoyed demonic foods, and the imperfect ones because they were inclined towards idolatry. So, the apostle hastens to correct this evil, and, according to his custom, leaving the imperfect, he turns his speech to the perfect. And, firstly, he pacifies pride in knowledge, and says: you are not the only ones who have this knowledge, but we all know that an idol is nothing in the world; however, this knowledge not only does not bring any benefit, but also harms, elevating and puffing up the one who has it and thereby separating him from his neighbor, if along with it (knowledge) there is no love, which, on the contrary, can create. For what knowledge without love destroys, love restores and creates, doing everything for the benefit of one’s neighbor. 1 Corinthians 8:2. Anyone who thinks that he knows anything does not yet know anything as he should know. Here he says more, namely, that even if knowledge is combined with love, then even then it is imperfect. For no one, be it Peter or Paul, knows anything as he should know. Why are you arrogant, you who have knowledge without love? For if you had knowledge and at the same time love, then even then you would not know anything perfectly. 1 Corinthians 8:3. But whoever loves God has been given knowledge from Him. These words have the following meaning: whoever loves his neighbor, without a doubt, loves God; and whoever loves God, he (did not say: “knew” God, but) “has knowledge” from God, that is, he has become known to God and his own. Having become known to God, he receives knowledge from Him; but this knowledge is also imperfect. Therefore, even if you have knowledge, do not be arrogant: for it is not perfect and is not your dignity, but a gift from God. Look at how many measures are taken to tame their arrogance. 1 Corinthians 8:4. So, about eating food sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God but the One. Again generalizes knowledge, taming them. Everything, he says, we know that an idol is nothing in the world. So, are there really no idols? are there really no statues? There are, but they are nothing, that is, they have no power; They are not gods, but stones and demons. And since among the Hellenes there were simpletons and sages, and the simpletons did not see anything more than stones in idols, and the sages thought that divine powers lived in them, which they called gods: he said to the simpletons that an idol is nothing in the world, and to the sages he said that there is no other God but the One, and therefore divine powers do not live in idols, because God is one, and not many gods. 1 Corinthians 8:5–6. For although there are so-called gods, either in heaven or on earth, since there are many gods and many lords, we have one God the Father, from whom are all things, and we are for Him. Since he said that there is no other God, while the Hellenes said that there are many gods, then, so as not to consider him clearly contradictory, he says: although there are “so-called” gods, that is, who are called so, but who in truth are not gods. “Or in the sky,” as in: the sun and the moon and other stars that were idolized by the Hellenes. “Or on earth,” as in: some of the people they recognized as gods. “But we have one God the Father, from whom are all things”: this indicates that He is the Creator; “and we are for (εις) Him”: this indicates faith in Him and assimilation to Him. As if he said this: we also turned to Him and became attached to Him. 1 Corinthians 8:6. And one Lord Jesus Christ, by whom are all things, and by him we. Everything was brought into being through the Son, and through Him we were also brought into being and into well-being, that is, we became believers and passed from error to truth. Hearing 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 the Lord to the Son. For it makes no difference whether the Son is called God, for example, in the words: “from them is Christ according to the flesh, who is God over all” (Rom. 9:5); Likewise, the Father is called the Lord, for example, in the words: “the Lord said to my Lord” (Ps. 109:1). But since the apostle was speaking with the Greeks, who honor many gods and many masters, he did not call the Son God, so that they, accustomed to polytheism, would not think of two gods, nor did he call the Father Lord, so that they would not think that we also have many masters. For the same reason, that is, sparing the weakness of the listeners, I did not mention the Spirit here, just as the prophets clearly did not mention the Son due to the weakness of the Jews, so that they would not think about the passionate birth. Therefore, he constantly adds: one; says: “there is no God but One”; and: “one God”; and “one Lord.” So, he called the Father one God to distinguish him from false gods, and not from the Son; Likewise, he called the Son one Lord to distinguish him from false masters, and not from the Father. 1 Corinthians 8:7. But not everyone has such knowledge. Not everyone, he says, knows that God is one, and not many gods, or that idols are nothing. 1 Corinthians 8:7. Some to this day, with a conscience that recognizes idols, eat things sacrificed to idols as sacrifices to idols, and their conscience, being weak, becomes defiled. He said vaguely: “some,” wanting to reveal them to everyone. For there were many who passed from idolatry to faith, but who even until now, that is, even after they believed, eat things sacrificed to idols, like sacrifices to idols. “With a conscience that recognizes idols,” that is, having the same opinion about idols as they had before conversion, revering them for something and fearing them as capable of causing harm. Therefore, he did not say that 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 themselves cannot defile anyone. So, understand that those who eat something sacrificed to idols experience the same thing as if someone, according to the Jewish custom, considered touching a dead person to be defilement, but, seeing that others were touching him with a clear conscience, out of shame before them he would touch him himself: he would not be defiled, but would be defiled in conscience, being condemned by it. 1 Corinthians 8:8. Food does not bring us closer to God. Lest anyone say, “I eat with a clear conscience, and what does it matter to me if someone is tempted by his weakness,” he explains that even eating something sacrificed to idols, even with decisive contempt for idols, has no meaning. For even if your brother were not tempted, even in this case you would not have done anything praiseworthy and pleasing to God, because food does not bring us closer to God. 1 Corinthians 8:8. For whether we eat, we gain nothing; If we don't eat, we don't lose anything. That is, neither in the case of eating do we have any superiority over others and do not perform a deed that is especially pleasing to God, nor in the case of non-eating do we suffer loss and humiliation. 1 Corinthians 8:9. Beware, however, that this freedom of yours does not serve as a temptation to the weak. This frightens them. And he did not say: this knowledge is yours, but “this freedom,” that is, self-will and pride, do not serve as a temptation for the weak. What makes them more guilty is that they do not spare the weak, whom they should be helping. 1 Corinthians 8:10. For if someone sees that you, having knowledge, are sitting at a table in a church, then his conscience, as a weak one, will not incline him to eat something sacrificed to idols? That is: if someone weak sees you, as you call yourself, perfect, eating something sacrificed to idols, then won’t he find more reason to eat something sacrificed to idols himself, and won’t he be even more confirmed (this means “to place”) in the opinion that an idol is something? For, not knowing your thoughts, with which you are doing this, he, without a doubt, will consider your action an admonition. 1 Corinthians 8:11. And because of your knowledge the weak brother for whom Christ died will perish. Thus, your perfection will be the cause of the destruction of another, and, moreover, a weak one, and one for whom Christ died. “If Christ did not refuse to die for him, how can you not abstain from food, so that he is not tempted by your food (επί τη ση βρώσει),” says Chrysostom. 1 Corinthians 8:12. And by sinning in this way against your brothers and wounding their weak conscience, you sin against Christ. He did not say: tempting, but: “hurting,” in order to show their cruelty when they wound a weak conscience. He elevated this sin to the very height of crime when he said: “You are sinning against Christ.” In what sense is this sin committed against Christ? Not in one thing, namely: Christ assimilates what His servants do to Himself; those who are wounded are His body and members; they destroy what He accomplished through His own slaughter, that is, salvation. 1 Corinthians 8:13. And therefore, if food causes my brother to stumble, I will never eat meat, lest I cause my brother to stumble. Like an excellent teacher, he proves by his own example what he talks about. And he did not say: “if he tempts” rightly, but be that as it may. He also did not say: “I will not eat” sacrificed to idols, but “meat” in general, even if it was permitted. He did not say again: in one or two days, but throughout his whole life; for it means "forever." Finally, he did not say: so as not to destroy, but only: “so as not to tempt.” You might be interested in: