Commentary on 1 Corinthians
second, that they know all things are from God, at for although there are those that are called gods.
429. In the first part, he first says that an idol is nothing; second, in accordance with this, he proceeds to declare and show clearly that there is only one God, at and that there is no God but one.
He says, therefore, but as for meats, as though to say: in the aforesaid modes science is not of value, but yet, as for meats that are sacrificed to idols, we know, namely with true knowledge, that they are licit in themselves, nor are they unclean on account of the idol, and this, because an idol is nothing in the world.
This may be explained in three ways. The first way is: an idol is nothing in the world, i.e., among the creatures of the world with respect to the form of an idol; for although the material of an idol is something, namely gold or silver or something similar, its form is nothing, namely what idolaters believe to be there, who believe an idol to be God: behold you are of nothing, and your work is of that which is not (Isa 41:24).
The second way of explaining it is: an idol is nothing, namely a person consisting of a likeness and a governing spirit. For of those two things nothing comes to be, as idolators think it does: every craftsman is brought to confusion by his graven image, because what he has forged is false, and there is no spirit in it (Jer 10:14).
The third way of explaining it is: an idol is nothing in the world, i.e., having a likeness to no thing that is in the world. For the difference between an idol and an image is that an image names that which is made to the likeness of some natural thing, whereas an idol is a likeness of no thing, as if a horse’s head were added to a human body: to whom have you likened God (Isa 40:18).
And we know also that there is no God but one: hear Israel, the Lord your God, God is one (Deut 6:4).
430. Then when he says, for although there are those, he shows that they know all things are from God, not from those called gods either by adoption, as idols are, or called gods as the saints are, but from one supreme God. He therefore first says how the plurality of gods can be understood, namely by adoption or naming; second of what sort the unity of the divinity is, namely a unity in essence, at to us there is but one God. Here he first mentions unity in the Father, then in the Son, at and one Lord. In the first part he touches on three things, namely essence, in saying one God; person, in saying Father; power, in saying from whom are all things; finality, in saying and we unto him; similarly he touches on those in the Son.
He says therefore, for although there are those, as though to say: and truly there is only one God, for although there are those that are called gods, truly by participation of divinity, as the saints: I said, you are gods (Ps 82:6), whether in heaven, as the saints who have reached the final goal, or on earth, as saints still journeying on the way, as indeed there are many gods truly by participation of divinity, as the holy and righteous apostles and prelates of the Lord, yet to us there is but one God.
One may read it in another way as follows: for although there are those that are called gods by the gentiles, namely by a false naming, either in heaven, as the sun and the moon, or on earth, as Mercury and Diana. For there are many gods, only according to the name of the gentiles: the Gods of the nations are demons (Ps 96:5). And many lords, who rule over others, yet to us there is but one God in essence, namely the Father, from whom are all things according to nature and by fatherly authority: from whom are all things, and we in him (Rom 11:36) by grace; and in him we live and move and exist (Acts 17:28). And one with God the Father Lord Jesus Christ: I and the Father are one (John 10:30), through whom are all things, namely made according to nature: all things were made through him (John 1:3), and we through him, namely we are in God through grace: through whom I received grace (Rom 1:5). Therefore there is one highest, all-powerful Creator of all things.
From these things the following argument may be drawn: there can only be one God who made all things, but there are many idols; therefore, they are not the God who made all things, nor are they believed to be anything, therefore they are nothing.
431. But there is not knowledge in everyone. Given that the greater men among them have knowledge of foods sacrificed to idols, here he shows that lesser men are free from this knowledge.
And there he first shows that in certain people this knowledge of the food of idols was absent; second, that because of this eating of the foods of idols, their conscience is defiled. Then he first deals with the reason for the defiled conscience; and second with the defilement itself, at and their conscience.
Therefore he says, but there is not knowledge, as if he were saying: we know this, that an idol is nothing, but this knowledge is not in everyone. And indeed, it is not in everyone: for some, being hitherto with conscience of an idol, eat as a thing sacrificed to an idol.
Or it can be taken like this: we know that an idol is nothing in the world, for some, being with conscience of the idol, namely, because they think idols to be something divine, hitherto, that is, after their conversion, just as before they eat things sacrificed to an idol, that is, of things consecrated for idols, and this not as food simply, but as a thing sacrificed to an idol, namely for honoring an idol, and, their conscience, being weak, is defiled, by those very ones who have right knowledge without charity, by whom the weak are led into this error: cursed be he who makes the blind to wander out of his way (Deut 27:18).
Here he agrees that not food but conscience is defiled by sin, when someone eats after the example of the wicked.
432. Then when he says, but meat does not commend us, here he fourth shows that in the presence of those people they should not eat food sacrificed to idols. Then he shows first that food like this does nothing to benefit one before God; and second, he proves that it does not bring about any good increase, at nor, if we eat not.
Therefore he says but meat, as if he were saying, your food harms those people, but it does not benefit you. For meat does not commend us to God, but upright faith when eating. For neither was Esau justified by eating lentils, nor was Elijah defiled by eating meat: for the kingdom of God is not meat and drink (Rom 14:17); for it is best that the heart be established with grace, not with meats (Heb 13:9).
Next when he says, nor if we eat not, he proves what he had proposed, and his reasoning is as follows: not to eat the food sacrificed to idols does not diminish one’s good; to eat does not increase it, therefore, such meat consumed or not consumed benefits nothing before God. And this is why he says nor if we eat not, shall we have the less, that is, we will have less by it, neither if we eat, shall we have the more in virtue, for meat profits the stomach, not the mind; and thus since it is not concerning the truth of life, justice and doctrine, it is to be set aside because of scandal.
Lecture 2
Protect from scandal
8:9 But take heed lest perhaps this your liberty become a stumbling block to the weak. [n. 433]
8:10 For if a man sees him that has knowledge sit at meat in the idol’s temple, shall not his conscience, being weak, be emboldened to eat those things that are sacrificed to idols? [n. 435]
8:11 And through your knowledge shall the weak brother perish, for whom Christ has died? [n. 436]
8:12 Now when you sin thus against the brethren and wound their weak conscience, you sin against Christ. [n. 438]
8:13 Wherefore, if meat scandalizes my brother, I will never eat flesh, lest I should scandalize my brother. [n. 439]
433. This is the second part of this chapter; for above he shows that, in itself, eating food sacrificed to idols is permitted; here he warns to abstain from it because of scandalizing the weak.
First he warns the brothers lest they offend by their eating;
second why it can offend, at for if a man sees;
third, he shows the evil that can occur from this, at and through your knowledge;
fourth, he presents himself as an example of those abstaining, at wherefore if meat scandalizes.
434. He says, therefore: see that as concerns us, this meat neither helps nor harms, but nevertheless take heed lest perhaps this your liberty, which we know permits you to eat of the food of idols, become a stumbling block to the weak in faith, who do not yet know that idols are nothing: you shall not place a stumbling block before the blind (Lev 19:14).