Commentary on 1 Corinthians
Lecture 1. Meat sacrificed to idols
8:1 Now concerning those things that are sacrificed to idols: we know we all have knowledge. Knowledge puffs up: but charity edifies. [n. 421]
8:2 And if any man thinks that he knows any thing, he has not yet known as he ought to know. [n. 424]
8:3 But if any man loves God, the same is known by him. [n. 426]
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. [n. 428]
8:5 For although there are those that are called gods, either in heaven or on earth (for there are many gods and many lords): [n. 430]
8:6 Yet to us there is but one God, the Father, from whom are all things, and we unto him: and one Lord Jesus Christ, through whom are all things, and we through him.
8:7 But there is not knowledge in every one. For some, being hitherto with conscience of the idol, eat as a thing sacrificed to an idol: and their conscience, being weak, is defiled. [n. 431]
8:8 But meat does 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. [n. 432]
421. Having excluded an error regarding the correction of sins in chapters five and six, and again regarding virginity and marriage in chapter seven, here he excludes an error regarding consumption of and abstinence from food in this chapter and in chapters nine and ten, speaking about those foods which were offered to idols, from which, although in themselves licit, he advises one to abstain.
First, he does this by laying before them the scandal to the weak, in this chapter;
second, the example of himself, who for the sake of others abstains from licit reimbursement from others, in chapter nine;
third, the example of the punishment of the Jews brought low in the desert after so great benefits of God, in chapter ten.
Therefore we should sometimes abstain from licit foods on account of scandal to neighbors, and the example of the Apostle, not on account of fear of punishment.
First he shows that the eating of food offered to idols is in itself licit.
Second, he nonetheless advises abstinence from these foods on account of the scandal thereby occasioned to weak brethren, at take heed lest perhaps (1 Cor 8:9).
In the first part, he first lays down that the greater men among them have knowledge concerning things offered to idols;
second, he shows what kind of knowledge they have concerning them, at but as for the meats which are offered to idols;
third, that certain weak persons lack this knowledge, at but there is not knowledge in everyone;
fourth, that the others should not eat foods offered to idols in their presence, at but meat does not commend us to God.
In the first part, he first says that they have knowledge concerning things offered to idols;
second, that having this knowledge is useless for them without charity, at knowledge puffs up;
third he shows who has this knowledge in an insufficient manner, at if any man thinks;
fourth who has this knowledge sufficiently, at but if anyone loves.
422. He says, therefore, concerning those things, as though to say, about the aforesaid matters you asked of me, namely about those things pertaining to marriage; but about the others, as about things offered to an idol, it was not necessary to ask, since you all know the truth concerning this matter. And so he says, concerning those things that are sacrificed to idols, whether it is licit to eat them or not, you and I both know that it is licit to eat them: all things are clean to the clean (Tit 1:15). We know that we all have knowledge, namely I and you who are perfect in comparison with others, have knowledge that is about the Creator and creatures, and therefore we are less excusable if we do evil.
423. Then when he says, knowledge puffs up, he shows how without charity having knowledge is useless to them, as though to say: you have knowledge, but it does not profit you, because you pride yourselves in it over the ignorant, and knowledge, if it is alone, puffs up. In much wisdom there is much indignation (Eccle 1:18). Much learning is driving you mad (Acts 26:24). For this the plague of the Egyptians, i.e., of the wisemen of this world, was swelling blains (Exod 9:9). But charity edifies the weak, as it renounces the things that can hurt them, because it does not seek its own.
Hence charity must be added to knowledge. Augustine says: add therefore charity to knowledge, and knowledge will be useful. Of itself it is useless, but due to charity it is useful. The Philosopher says: knowing is of little or no value for virtue.
424. Then when he says, if any man thinks, he shows who have knowledge in an insufficient manner—by those who use it in a manner harmful to their neighbor. And his reasoning is as follows: whoever has knowledge and not the measure to use it, has knowledge in an insufficient manner, but he who has knowledge without charity is such, therefore he who has knowledge without charity, has knowledge in an insufficient manner.
He supposes first, therefore, knowledge without charity; second he shows the insufficiency of such knowledge, at he has not yet known; third the reason for the insufficiency, at as he ought.
He says, therefore, if any man, as though to say: you have knowledge, but not sufficient, because if any of you thinks that he knows, having knowledge without charity, he knows something, namely that it is licit to eat food offered to idols. He has not yet known, since he does not show by deed that he knows, as he ought to know, i.e., how he ought to use his knowledge—in a manner that builds up, rather than harming others.
425. Now there are two ways of knowing: having knowledge, and making use of knowledge, just as there are two ways of seeing: to have sight, and to make use of sight.
Bernard’s Gloss says: here the Apostle does not approve of one who knows many things, if he does not know the measure of knowing. The measure of knowing is that you know in what order, with what eagerness, and with what end you ought to know anything: in what order, that what leads more speedily to salvation comes first; with what eagerness, that you have more ardor for that which is more efficacious for love; with what end, that you not want to know anything for vain glory or curiosity, but for the building up of yourself and your neighbor.
There are namely those who want to know for that end, that they may know, and this is curiosity; some that they may be known, and this is vanity; some that they may sell knowledge, and this is shameful profit; some that they may be built up, and this is prudence; some that they may build others up, and this is charity.
426. Then when he says, but if any man loves, he shows who has this knowledge in a sufficient manner: those who use it out of charity. First, therefore, he supposes knowledge with charity; second he shows the sufficiency of such knowledge, at the same is known.
He says, therefore, if any man, as though to say: he does not know perfectly who does not know as he ought to know. But if any man loves God, and thus with knowledge has charity, the same is known, i.e., approved, by him. For the Lord knows those who are his (2 Tim 2:19). Hence such a one truly knows with God’s approval, because he knows to use his knowledge out of the charity connected with it.
427. It should be noted here that in order for someone to know as he ought to know, nine things are necessary.
First, to know humbly, without being puffed up: I know how to be humbled (Phil 4:12); if I was not humbly minded (Ps 131:1).
Second, to know soberly, without presumption: I judged myself not to know (1 Cor 2:2); do not be more wise than you ought (Rom 12:3).
Third, to know with assurance, without hesitation: I know whom I have believed, and I am certain (2 Tim 1:12).
Fourth, to know truthfully and without error: always learning, and never attaining to the knowledge of the truth (2 Tim 3:7).
Fifth, to know in simplicity, without deception: oppositions of what is falsely called knowledge (1 Tim 6:20).
Sixth, to know wholesomely, with charity and love: if I have all knowledge, but have not charity (1 Cor 13:2).
Seventh, to know usefully, so as to build up one’s neighbor: to another is given the word of knowledge, according to the same Spirit (1 Cor 12:8).
Eighth, to know liberally, so as to communicate freely: I will bring the knowledge of her to light (Wis 6:24).
Ninth, to know efficaciously, with good activity: to one who knows what is good, but does not do it, to him it is sin (Jas 4:17).
The first, namely the humility of knowledge, convicts the proud wisemen, sobriety the curious, assurance the doubtful, truthfulness the heretics, simplicity the advocates, wholesomeness the great, usefulness the wicked, liberality the avaricious, efficacity the idle.
428. Then when he says, but as for the meats that are sacrificed to idols, he shows what kind of knowledge they have about things offered to idols, showing first, that they know an idol is nothing;