TRV
Translation
King James Version
Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
Complete Jewish Bible
To sum up, if food will be a snare for my brother, I will never eat meat again, lest I cause my brother to sin.
Berean Standard Bible
Therefore, if what I eat causes my brother to stumble, I will never eat meat again, so that I will not cause him to stumble.
American Standard Version
Wherefore, if meat causeth my brother to stumble, I will eat no flesh for evermore, that I cause not my brother to stumble.
World English Bible Messianic
Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
Geneva Bible (1599)
Wherefore if meate offende my brother, I wil eate no flesh while the world standeth, that I may not offend my brother.
Young's Literal Translation
wherefore, if victuals cause my brother to stumble, I may eat no flesh--to the age--that my brother I may not cause to stumble.
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In the KJVVerse 28,541 of 31,102
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Commentary on 1 Corinthians 8 verses 7–13
7 ¶ Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled.
8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.
9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.
10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;
11 And through thy knowledge shall the weak brother perish, for whom Christ died?
12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.
The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to show them that their inference from this assumption was not just, namely, that therefore they might go into the idol-temple, and eat of the sacrifices, and feast there with their heathen neighbours. He does not indeed here so much insist upon the unlawfulness of the thing in itself as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here,
I. He informs them that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothing. Howbeit, there is not in every man this knowledge; for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; with conscience of the idol; that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge of the greatest and plainest truths. Such were those of the one God and one Mediator. And yet some of those who were turned form heathenism to Christianity among the Corinthians seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and so their conscience, being weak, was defiled; that is, they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry: whereas the design of the gospel was to turn men from dumb idols to the living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and, while they ate what was sacrificed to them out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves by eating what was offered to an idol with an apprehension that thereby it became unclean, and made those so in a moral sense who should eat it, every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it in this sense unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences.
II. He tells them that mere eating and drinking had nothing in them virtuous nor criminal, nothing that could make them better nor worse, pleasing nor displeasing to God: Meat commendeth us not to God; for neither if we eat are we the better, nor if we eat not are we the worse, Co1 8:8. It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too (Co1 8:10), because it plainly showed that they thought the idols nothing. But eating and drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort neither purifies nor defiles. Flesh offered to idols may in itself be as proper for food as any other; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake to think that distinction of food will make any distinction between men in God's account. Eating this food, and forbearing that, having nothing in them to recommend a person to God.
III. He cautions them against abusing their liberty, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from Co1 10:20, etc. But the apostle argues here that, even upon the supposition that they had such power, they must be cautious how they use it; it might be a stumbling-block to the weak (Co1 10:9), it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity and revolting again to heathenism. "If a man see thee, who hast knowledge (hast superior understanding to his, and hereupon concedest that thou hast a liberty to sit at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing), shall not one who is less thoroughly informed in this matter, and thinks an idol something, be emboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry?" Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had. The apostle backs this caution with two considerations: - 1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ died. We must deny ourselves even what is lawful rather than occasion their stumbling, and endanger their souls (Co1 10:11): Through thy knowledge shall thy weak brother perish, for whom Christ died? Note, Those whom Christ hath redeemed with his most precious blood should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessarily grieve them, and much more every thing that would be likely to occasion their stumbling, or falling into sin. 2. The hurt done to them Christ takes as done to himself: When you sin so against the weak brethren and wound their consciences, you sin against Christ, Co1 10:12. Note, Injuries done to Christians are injuries to Christ, especially to babes in Christ, to weak Christians; and most of all, involving them in guilt: wounding their consciences is wounding him. He has a particular care of the lambs of the flock: He gathers them in his arm and carries them in his bosom, Isa 60:11. Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much? Shall we sin against Christ who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to ruin those whom he died to save?
IV. He enforces all with his own example (Co1 8:13): Wherefore if meat make my brother to offend I will eat no flesh while the world standeth, lest I make my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done that good may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to waive it. We must not rigorously claim nor use our own rights, to the hurt and ruin of a brother's soul, and so to the injury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves! If we must not endanger other men's souls, how much should we be concerned not to destroy our own!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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Clement of AlexandriaAD 215
The Instructor Book 2
"For if any of such meats make a brother to stumble, I shall not eat it as long as the world lasts "says he, "that I may not make my brother stumble."
CyprianAD 258
Epistle LXI
Moreover, what a number of serious mischiefs we see to have arisen hence; and what a multitude of virgins we behold corrupted by unlawful and dangerous conjunctions of this kind, to our great grief of mind! But if they have faithfully dedicated themselves to Christ, let them persevere in modesty and chastity, without incurring any evil report, and so in courage and steadiness await the reward of virginity. But if they are unwilling or unable to persevere, it is better that they should marry, than that by their crimes they should fall into the fire. Certainly let them not cause a scandal to the brethren or sisters, since it is written, "If meat cause my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
It is all right to have a wife, but if she commits adultery she is to be rejected. Likewise, it is all right to eat meat, but if it has been sacrificed to idols it is to be refused.
John ChrysostomAD 407
Homily on 1 Corinthians 20
"Wherefore, if meat make my brother to stumble, I will eat no flesh for ever." This is like the best of teachers, to teach in his own person the things which he speaks. Nor did he say whether justly or unjustly; but in any case. "I say not," (such is his tone,) "meat offered in sacrifice to an idol, which is already prohibited for another reason; but if any even of those things which are within license and are permitted causes stumbling, from these also will I abstain: and not one or two days, but all the time of my life." For he saith, "I will eat no flesh for ever." And he said not, "Lest I destroy my brother," but simply, "That I make not my brother to stumble." For indeed it comes of folly in the extreme that what things are greatly cared for by Christ, and such as He should have even chosen to die for them, these we should esteem so entirely beneath our notice as not even to abstain from meats on their account.
Augustine of HippoAD 430
THE WAY OF LIFE OF THE CATHOLIC CHURCH 71
Those who are stronger and are not troubled by scruples are nevertheless commanded to abstain so as not to offend those who, on account of their weakness, still find abstinence necessary.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 8:13, the Apostle Paul delivers a definitive statement on Christian liberty, concluding his discourse on eating meat offered to idols. He declares his unwavering commitment to prioritize the spiritual well-being of a fellow believer over his personal freedom, asserting that if his exercise of liberty causes a brother to stumble spiritually, he will abstain from that action indefinitely. This verse powerfully encapsulates the principle that love, rather than knowledge or personal rights, must be the guiding principle for believers, especially when dealing with matters of conscience that could lead a "weaker" brother into sin or compromise.
CONTEXT
Literary Context: This verse serves as the climactic conclusion to Paul's argument in 1 Corinthians 8. The chapter begins by acknowledging that "knowledge puffs up, but love builds up" (1 Corinthians 8:1). Paul addresses the issue of believers eating meat sacrificed to idols, a common practice in Corinthian society. While some believers, possessing "knowledge" that "an idol is nothing" (1 Corinthians 8:4), felt free to partake, Paul highlights the danger this posed to those with a "weak conscience" (1 Corinthians 8:7). He warns that such liberty could become a "stumbling block" (1 Corinthians 8:9), leading a weaker brother to violate their conscience and potentially sin. Verse 13, therefore, is Paul's ultimate practical application and personal commitment to the principle of love overriding liberty for the sake of another's spiritual integrity.
Historical & Cultural Context: Ancient Corinth was a bustling Roman port city, a melting pot of cultures and religions. Pagan temples were central to civic life, and meat from sacrifices was often sold in public markets or consumed at communal feasts, sometimes even in the temple precincts. For new converts, especially those from pagan backgrounds, the distinction between participating in idolatry and merely eating food was blurred. Many would have associated such meat with their former pagan practices, and consuming it, or seeing fellow Christians consume it, could trigger deep-seated fears or lead them back into idolatrous behaviors. The "weaker brother" often referred to those whose consciences were still sensitive to the lingering influence of paganism, or who lacked the theological understanding that idols were powerless. Paul's teaching here is highly practical, addressing a real dilemma faced by the early church in navigating their Christian freedom within a pagan society.
Key Themes: The overarching theme in 1 Corinthians 8 and specifically in verse 13 is the supremacy of love in Christian conduct. Paul emphasizes that while believers possess knowledge and liberty in Christ, these must always be exercised within the framework of agape love, which seeks the good of others above oneself. This leads directly to the theme of protecting the weaker brother, highlighting the responsibility of "stronger" believers to safeguard the spiritual integrity of those with less mature faith or a more sensitive conscience. The chapter also introduces the theme of Christian liberty and its limitations, asserting that freedom in Christ is not an end in itself but is to be used for the edification of the body. Ultimately, Paul models self-sacrifice and humility, demonstrating a willingness to forgo personal rights for the sake of unity and spiritual growth within the community, echoing the broader call to imitate Christ's self-emptying love found throughout the New Testament, as seen in Philippians 2:3-8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in this concluding statement. The most prominent is Hyperbole in the phrase "while the world standeth," which literally means "for the age" or "forever." This exaggerated expression emphasizes the absolute and unwavering nature of Paul's commitment, demonstrating the profound importance he places on preventing a brother from stumbling. His use of Ethos is also significant, as he presents himself as a living example of the principle he is advocating. By declaring "I will eat no flesh," Paul doesn't just preach a doctrine; he embodies it, lending immense credibility and weight to his words. Furthermore, the verse functions as a Conditional Statement ("if...then"), setting up a clear cause-and-effect relationship between an action (eating meat) and its potential spiritual consequence (causing a brother to offend), thereby highlighting the direct responsibility believers have for one another's spiritual journey.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in 1 Corinthians 8:13 is a profound theological statement on the nature of Christian liberty and communal responsibility. It teaches that freedom in Christ is not an absolute right to be exercised without regard for others, but a privilege to be stewarded with love and wisdom. The ultimate goal of Christian conduct is not self-gratification or the assertion of personal rights, but the building up of the body of Christ and the spiritual flourishing of every member. This principle elevates the well-being of the community above individual preferences, reflecting the very heart of God's redemptive plan, which prioritizes the restoration of relationships and the unity of His people. It challenges believers to consider the broader impact of their choices, especially on those who are vulnerable or less mature in faith, emphasizing that true spiritual strength is demonstrated not by asserting one's rights, but by willingly laying them down for the sake of others.
REFLECTION AND APPLICATION
1 Corinthians 8:13 remains profoundly relevant for believers today, even though the specific issue of meat offered to idols may seem distant. The core principle—that love compels us to forgo personal liberties if they cause a fellow believer to stumble—is timeless. This verse calls us to a radical self-awareness and empathy, prompting us to examine our actions, choices, and even our expressions of freedom through the lens of their potential impact on others, particularly those who may be new in faith, struggling, or have a more sensitive conscience. It challenges the common tendency to prioritize individual rights over communal well-being, urging us instead to cultivate a Christ-like humility that seeks to build up, protect, and unify the body of Christ. True spiritual maturity is not merely about what one "knows" or what one "can" do, but about how one loves and serves others, even at personal cost.
Questions for Reflection
FAQ
What does "make my brother to offend" mean in modern terms?
Answer: In modern terms, "make my brother to offend" (from the Greek skandalízō) means to cause a fellow believer to stumble, fall into sin, or violate their own conscience. It's not about causing annoyance or irritation, but about leading them into spiritual harm or compromise. For example, if a new convert from alcoholism sees a mature Christian freely drinking alcohol, and that sight causes the new convert to relapse, the mature Christian's liberty, though permissible for them, has become a "stumbling block." Paul's point is that we should willingly restrict our own freedoms if doing so prevents a brother or sister from being led astray or acting against their convictions, as further explained in Romans 14:13.
Is Paul saying Christians should never eat meat?
Answer: No, Paul is not advocating for vegetarianism or a universal prohibition against eating meat. The issue in 1 Corinthians 8 was specifically about meat that had been sacrificed to idols. Paul himself states elsewhere that "every creature of God is good, and nothing is to be refused if it is received with thanksgiving" (1 Timothy 4:4). His point in 1 Corinthians 8:13 is about the context and impact of eating certain foods on others, particularly those with a sensitive conscience regarding idolatry. He is willing to abstain from a permissible act (eating meat) if that act causes spiritual harm to another, demonstrating that love for one's brother outweighs personal liberty in matters of conscience.
CHRIST-CENTERED FULFILLMENT
Paul's radical commitment in 1 Corinthians 8:13 to forgo his personal rights for the sake of a weaker brother finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Paul's willingness to "eat no flesh while the world standeth" is a profound echo of Christ's unparalleled self-emptying (kenosis), as described in Philippians 2:5-8. Though Christ possessed all the rights and prerogatives of deity, He "did not consider equality with God something to be used to his own advantage" (Philippians 2:6). Instead, He voluntarily laid aside His divine privileges, taking on the form of a servant, becoming obedient to death, even death on a cross, for the redemption of humanity. Jesus, the Stronger Brother par excellence, did not merely abstain from a certain food; He gave His very life to ensure that His "weaker brothers" (humanity, entangled in sin) would not stumble into eternal condemnation but would find salvation and eternal life. His sacrifice is the supreme example of love prioritizing the spiritual well-being of others above all personal rights, comfort, or even life itself, making Him the perfect model for all Christian conduct and the source of our ability to love and sacrifice in similar ways.