Read the Passage: 1 Corinthians 8

Listen to the Redeemed Mind Podcast: 1 Corinthians 8

Knowledge and Love (8:1–6)

Apparently, one of the topics about which the Corinthians had asked Paul for advice was eating sacrificial meat. Although this topic may seem obscure to many modern believers, it was an important topic in the early church (cf. Rom. 14; 1 Cor. 10:23–30). The issue, it seems, was that some believed eating meat sacrificed to an idol constituted idol worship, or that it would defile the partaker, or both. While mature Christians knew this wasn’t the case (cf. Rom. 14:14, 20), in this passage Paul exhorts the stronger brethren in the church to not let their knowledge result in arrogance; rather, they were to sacrifice their liberty out of love for their weaker brethren. The phenomenon in view here is this: If a mature believer were to eat meat sacrificed to an idol, it might embolden a weaker brother to do the same; yet, doing so would cause the weaker brother to violate his own conscience, which is sinful.

In 1 Cor. 8:1–3 Paul justifies why mature Christians should be willing to lay down their liberty on account of a fellow believer: first, because one’s knowledge may be incomplete or wrong (cf. 1 Cor. 8:2); and second, because God knows mankind and yet He willingly adapts His actions for us (cf. 1 Cor. 8:3). In 1 Cor. 8:4–6 Paul surprisingly gives three reasons why eating sacrificial meat is not inherently idolatrous—that is, there are no other gods (cf. 1 Cor. 8:4), God created all things, which includes meat (cf. 1 Cor. 8:6a), and God sustains all things (cf. 1 Cor. 8:6b). Yet, Paul explains, these reasons do not justify eating meat sacrificed to an idol apart from considering the consciences of those who are present. Indeed, consider the place of conscience in modern issues such as: drinking alcohol, music preferences, worship practices, military service, places of employment, economic matters, and the like.

Conscience and Idols (8:7–8)

The conscience is the part of a human being that bears witness to the moral status of a given action. This ingrained moral oughtness stems from the fact that mankind is made in the image of God. Positively, the Bible speaks of having a “good conscience” (Acts 23:1; 1 Tim. 1:5, 19; 1 Pet. 3:21), a “clear conscience” (Acts 24:16; 1 Tim. 3:9; 2 Tim. 1:3; Heb. 13:18; cf. 1 Pet. 3:16), a cleansed conscience (cf. Heb. 9:14), and an innocent conscience (cf. Rom 9:1; 1 Cor. 4:4; 2 Cor. 1:12). Negatively, Scripture mentions the possibility of an “evil conscience” (Heb. 10:22), a defiled conscience (cf. Titus 1:15; Heb. 9:9), a weak conscience (cf. Cor. 8:7, 10), as well as a seared conscience (cf. 1 Tim. 4:2). Here in 1 Cor. 8:7–8 Paul writes that for a weaker brother to eat sacrificial meat, it will defile their conscience, which is why it must be avoided (cf. Rom. 14:23; Titus 1:15).

Liberty and Sin (8:9–13)

Since the conscience is informed by the mind, the conscience can be misaligned due to bad knowledge. This means that it is possible for one’s conscience to be wrong. In regard to morally indifferent practices, when a stronger brother with liberty unintentionally causes a weaker brother to violate his own conscience, it is a sinful act for the weaker brother—even though his conscience is wrong (cf. Rom. 14:23). The act is sinful, for in regard to non-morally indifferent practices, the weaker brother should follow his conscience. To violate one’s conscience—even if it is misaligned—will have a searing effect upon its proper operation. This possibility highlights the need for all believers to be aware of the presence of weaker brethren in their midst, as well as to be continually filling, training, and programing (or, perhaps, re-programming) their minds with the truth of the Word of God (cf. Rom. 9:1).

We can summarize a general approach to morally indifferent practices with several principles of Christian liberty. First, no one should impose their own moral scruples upon another in regard to morally indifferent practices. Second, those who engage in morally indifferent practices must be convinced in their own minds that such acts are helpful to the Body of Christ. Third, morally indifferent practices must be done for the glory of God. Fourth, morally indifferent practices must not become a stumbling block for weaker brothers. Fifth, a morally indifferent act becomes sinful for a believer if it causes him or another to violate their conscience. Sixth, a stronger brother must always be willing to sacrifice his Christian liberty for the sake of a weaker brother. Seventh, the one who engages in morally indifferent practices must act in imitation of Jesus, for He is Lord.

Application Questions:

1. How important is a believer’s conscience for Christian living? Can one’s conscience ever be wrong?
2. How and when is it proper for a stronger brother to discuss morally indifferent practices with a weaker brother?
3. Is there a difference between an action being objectionable to one’s conscience and an action being sinful?
4. Is there anything in your life about which you were at one time a weaker brother and now have Christian liberty?
5. Why does Scripture exhort stronger brothers to adapt their actions on account of weaker brothers, rather than vice-versa?