TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Howbeit G235 there is not G3756 in G1722 every man G3956 that knowledge G1108: for G1161 some G5100 with conscience G4893 of the idol G1497 unto G2193 this hour G737 eat G2068 it as G5613 a thing offered unto an idol G1494; and G2532 their G846 conscience G4893 being G5607 weak G772 is defiled G3435.
Complete Jewish Bible
But not everyone has this knowledge. Moreover, some people are still so accustomed to idols that when they eat food which has been sacrificed to them, they think of it as really affected by the idol; and their consciences, being weak, are thus defiled.
Berean Standard Bible
But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it is defiled.
American Standard Version
Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their conscience being weak is defiled.
World English Bible Messianic
However, that knowledge isn’t in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and their conscience, being weak, is defiled.
Geneva Bible (1599)
But euery man hath not that knowledge: for many hauing conscience of the idole, vntill this houre, eate as a thing sacrificed vnto the idole, and so their conscience being weake, is defiled.
Young's Literal Translation
but not in all men is the knowledge, and certain with conscience of the idol, till now, as a thing sacrificed to an idol do eat it , and their conscience, being weak, is defiled.
See also
See on the biblical-era map
In the KJVVerse 28,535 of 31,102
Study This Verse
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.
Copy as
Clement of AlexandriaAD 215
The Instructor Book 2
We must therefore abstain from these viands not for fear (because there is no power in them); but on account of our conscience, which is holy, and out of detestation of the demons to which they are dedicated, are we to loathe them; and further, on account of the instability of those who regard many things in a way that makes them prone to fall, "whose conscience, being weak, is defiled: for meat commendeth us not to God."
TertullianAD 220
On Modesty
But, so sinning, by shocking the weak consciences of the brethren thoroughly, they will sin against Christ." By this time, indeed, (he mentions individuals) by name: "Or have we not a power of eating.
John ChrysostomAD 407
Homily on 1 Corinthians 20
"But not in all is knowledge," saith he. What knowledge doth he mean? about God, or about things offered in sacrifice to idols? For either he here glances at the Greeks who say that there are many gods and lords, and who know not Him that is truly God; or at the converts from among Greeks who were still rather infirm, such as did not yet know clearly that they ought not to fear idols and that "an idol is nothing in the world." But in saying this, he gently soothes and encourages the latter. For there was no need of mentioning all he had to reprove, particularly as he intended to visit them again with more severity.
"But some being used to the idol eat as of a thing sacrificed to an idol, and their conscience being weak is defiled." They still tremble at idols, he saith. For tell me not of the present establishment, and that you have received the true religion from your ancestors. But carry back your thoughts to those times, and consider when the Gospel was just set on foot, and impiety was still at its height, and altars burning, and sacrifices and libations offering up, and the greater part of men were Gentiles; think, I say, of those who from their ancestors had received impiety, and who were the descendants of fathers and grandfathers and great-grandfathers like themselves, and who had suffered great miseries from the demons. How must they have felt after their sudden change! How would they face and tremble at the assaults of the demons! For their sake also he employs some reserve, saying, "But some with conscience of the things sacrificed to an idol." Thus he neither exposed them openly, not to strike them hard; nor doth he pass by them altogether: but makes mention of them in a vague manner, saying, "Now some with conscience of the idol even until now eat as of a thing sacrificed to an idol; that is, with the same thoughts as they did in former times: 'and their conscience being weak is defiled;'" not yet being able to despise and once for all laugh them to scorn, but still in some doubt. Just as if a man were to think that by touching a dead body he should pollute himself according to the Jewish custom, and then seeing others touching it with a clear conscience, but not with the same mind touching it himself, would be polluted. This was their state of feeling at that time. "For some," saith he, "with conscience of the idol do it even until now." Not without cause did he add, "even until now;" but to signify that they gained no ground by their refusing to condescend. For this was not the way to bring them in, but in some other way persuading them by word and by teaching.
"And their conscience being weak is defiled." No where as yet doth he state his argument about the nature of the thing, but turns himself this way and that as concerning the conscience of the person partaking. For he was afraid lest in his wish to correct the weak person, he should inflict a heavy blow upon the strong one, and make him also weak. On which account he spares the one no less than the other. Nor doth he allow the thing itself to be thought of any consequence, but makes his argument very full to prevent any suspicion of the kind.
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.
Copy as
Continue studying 1 Corinthians 8:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Corinthians 8:7 is a crucial verse in Paul's discussion on Christian liberty concerning food offered to idols, revealing that not all believers in Corinth possessed the same mature understanding. Paul explains that some individuals, due to their lingering associations with paganism or a less developed faith, still perceive such food as genuinely connected to idols. When these believers partake, acting against their internal conviction, their conscience, being weak, becomes defiled, highlighting the importance of exercising spiritual freedom with love and consideration for those whose faith is more fragile.
CONTEXT
Literary Context: This verse serves as a critical pivot in Paul's argument in 1 Corinthians 8. Having established in 1 Corinthians 8:4-6 that "an idol is nothing in the world" and there is only "one God, the Father" and "one Lord Jesus Christ," Paul introduces a vital nuance. While the "strong" in faith might intellectually grasp this truth, 1 Corinthians 8:7 clarifies that this knowledge is not universal. It sets the stage for Paul's subsequent appeal in 1 Corinthians 8:9-13 for believers to prioritize love and the spiritual well-being of their brothers and sisters over the assertion of their own liberties, lest their freedom become a stumbling block.
Historical & Cultural Context: Ancient Corinth was a major commercial and religious center, replete with temples dedicated to various pagan deities. Animal sacrifices were a common practice, and the meat from these sacrifices was often sold in the city's markets (macellum) or consumed at public feasts held in temple precincts. For many new converts to Christianity, particularly those from a pagan background, the transition involved a radical break from deeply ingrained religious practices. The act of eating meat that had been offered to idols carried significant spiritual weight for them, potentially triggering memories of their former idolatry and creating a sense of compromise or relapse. Paul addresses this complex situation, acknowledging the genuine struggle of those whose consciences were still sensitive to these pagan associations, even after conversion.
Key Themes: 1 Corinthians 8:7 directly contributes to the overarching theme of Christian liberty exercised in love. It introduces the critical concept of the "weak conscience," referring to a believer whose understanding of Christian freedom is not yet fully mature, or whose moral faculty is still influenced by past pagan beliefs. For such individuals, eating idol meat is not a neutral act but one perceived as participating in idolatry, leading to internal conflict. This verse underscores the tension between knowledge (gnosis) and love (agape), emphasizing that while intellectual understanding is valuable, it must always be subordinated to the greater principle of love, which seeks to build up and protect the spiritual well-being of others, rather than causing them to stumble (1 Corinthians 8:1). It also highlights the theme of spiritual defilement, not from the food itself, but from the internal moral compromise experienced when one acts against their own conscience.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a powerful use of Antithesis and Pathos in this verse. The antithesis is evident in the stark contrast between the "knowledge" (gnosis) possessed by some believers and its absence in "every man," particularly those with a "weak conscience." This highlights the central tension between intellectual understanding and practical application within the community. Furthermore, the description of the "weak conscience" being "defiled" evokes pathos, appealing to the readers' empathy and compassion. Paul portrays the struggling believer not as ignorant or stubborn, but as genuinely vulnerable and susceptible to spiritual harm, thereby strengthening his ethical argument for self-restraint and love among the "strong."
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is foundational to Paul's broader teaching on Christian liberty and the importance of loving one's neighbor. It highlights that while theological truth provides freedom, the application of that freedom must always be governed by the principle of agape love, especially towards those who are spiritually vulnerable. The "weak conscience" is not a sign of moral inferiority but often a stage of spiritual development, where past associations or a less robust understanding of grace can lead to internal conflict. Paul's concern is not merely for external behavior but for the internal integrity and spiritual health of the believer. To cause a brother to stumble, even through an otherwise permissible act, is to sin against Christ (1 Corinthians 8:12). This principle extends beyond food to all areas where believers might have differing convictions, urging mutual respect and self-sacrifice for the sake of unity and edification.
REFLECTION AND APPLICATION
1 Corinthians 8:7 offers profound insights for contemporary believers, urging us to exercise our Christian liberty with profound sensitivity and love for others. It challenges the notion that spiritual maturity is solely about intellectual knowledge or asserting personal rights. Instead, it calls us to cultivate a Christ-like compassion that prioritizes the spiritual well-being of our brothers and sisters, especially those who may be less mature in faith or whose consciences are more susceptible to stumbling. This principle extends far beyond the specific issue of food offered to idols, applying to countless areas of modern Christian life, such as entertainment choices, social media engagement, political stances, or even seemingly innocuous personal habits. We are called to consider how our actions, even those we deem permissible, might be perceived by others, and whether they could inadvertently lead a weaker believer into sin or spiritual distress. Our ultimate aim should be to build up the body of Christ, foster unity, and ensure that our freedom in Christ never becomes a stumbling block for another.
Questions for Reflection
FAQ
What does Paul mean by "weak conscience," and how does it get "defiled"?
Answer: A "weak conscience" (Greek: syneídēsis_ _asthenḗs') refers to a believer whose moral understanding or spiritual maturity is not yet fully developed, often due to lingering influences from their past life (e.g., paganism) or an incomplete grasp of Christian truth. For such individuals, certain actions that are objectively permissible for a mature believer (like eating meat offered to idols, which Paul states is nothing in 1 Corinthians 8:4) are still perceived as wrong or compromising their faith. Their conscience gets "defiled" (Greek: molýnō') not because the act itself is inherently sinful, but because they perform it against their own internal conviction. This leads to a sense of guilt, spiritual compromise, and a "staining" of their moral faculty, hindering their spiritual growth and peace. Paul's point is that the issue is not the food, but the internal state of the person eating it.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 8:7 directly addresses the issue of food offered to idols and the weak conscience, its profound Christ-centered fulfillment lies in the ultimate example of self-sacrificial love demonstrated by Jesus Christ. Paul's call for believers to forgo their rights and consider the weaker brother directly mirrors the pattern of Christ, who, though possessing all divine rights and privileges, "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). Jesus did not insist on His own rights or status but willingly humbled Himself, even to the point of death on a cross (Philippians 2:8), for the sake of others. His entire ministry was characterized by compassion for the weak, the marginalized, and the struggling, always prioritizing their spiritual and physical well-being over His own comfort or prerogatives. Therefore, when Paul urges the strong to bear with the infirmities of the weak and not to please themselves (Romans 15:1), he is echoing the very heart of Christ, who came "not to be ministered unto, but to minister, and to give his life a ransom for many" (Matthew 20:28). The exercise of Christian liberty, then, is not merely about what is permissible, but about imitating the self-emptying love of Christ for the edification and salvation of others.