1 Corinthians 8:13Meaning & Commentary from the Church Fathers

This applies not only to them, the Corinthians. It is fitting to say it also to us, who neglect the salvation of our neighbors and utter the same satanic words. To say, "What is it to me if this man is scandalized and that one perishes?" is truly satanic cruelty and inhumanity.

At that time, scandal at least came from the weakness of those scandalized. With us it is not so. We commit such sins as scandalize even the strong. When we beat, plunder, practice usury, and treat free men as slaves, whom can this fail to scandalize?

Do not say that one man is a shoemaker, another a dyer, and a third a coppersmith. Think instead that he is a believer and a brother. We are disciples of fishermen, publicans, and tentmakers. We are disciples of Him who was brought up in the house of a carpenter, and who deemed the carpenter's betrothed Bride worthy to choose as His Mother. He lay in a manger wrapped in swaddling clothes. He had nowhere to lay His head. He walked on foot until He grew weary on the way, and received His sustenance from others.

Keep all this in mind, and count human splendor as nothing. Recognize as your brother both the tentmaker and the man who rides in a carriage, has many servants, and makes himself great in the marketplace. Indeed, recognize the former more than the latter. It is more just to call brother the one in whom greater likeness is seen.

Who is more like the fishermen? The man who gains his sustenance by daily labors, has neither servant nor house of his own, and lacks everything? Or the one surrounded by such splendor, who acts contrary to the commandments of God? Do not despise, then, the one who is more your brother and stands nearer to the apostolic image.

But, you will say, he is like this not voluntarily, but by necessity. He lives so against his will. How do you know this? Have you not heard, "Judge not, that you be not judged" (Mt 7:1)? And to be convinced that he is not so against his will, go and offer him thousands of talents of gold, and you will see that he rejects them.

If he did not receive wealth from his fathers, and when he could receive it he does not seek it or cling to possessions, then it is quite clear that he despises wealth. So also John the son of Zebedee was the son of a very poor man. But it does not follow from this that his poverty was involuntary.

Therefore, when you see a woodcutter or a blacksmith covered with soot, do not despise him for this, but honor him for it. Peter also girded himself, took a net in his hands, and caught fish, even after the Lord's Resurrection.

Second, it is determined by the time when they are opened and performed. Third, it is determined by the place where they are performed. Fourth, it is determined by the quantity and measure of these pleasures. Finally, fifth, it is determined by their influence or scandal for others who do not take part in these enjoyments and habits. Harm to the soul, body, and household of those who take part in these amusements or habits is the first bad feature. The scandal of others is the second dark side of these amusements. It is a grave sin. Verse 13. For this reason the Apostle said, “If food makes my brother stumble, I will never eat meat, lest I make my brother stumble.” What is said of food may also be said of every modern pleasure named above. Let us take card playing, for example. “Is it a sin to play cards?” people sometimes ask. Is it a sin? For whom, and when, were cards invented? They were invented for the insane king Charles VI in the fifteenth century. Why? In order to distract, at least somewhat, his brooding head, which was incapable of anything intelligent. They were meant to dissipate the king’s already idle life with an equally idle and easy amusement. Does this mean that card playing was intended for the insane and for lovers of idleness? Can a serious person, wholly devoted to official duties, family responsibilities, or learning, really have idle, surplus time not needed for the rest of soul and body? What is the aim of modern card playing? It is not merely passing time, but also acquiring something, winning some sum of money. Thus, for example, because of these motives, a husband and wife leave their family, often with small children, for the whole night in the hands of hired persons. They themselves hasten to the house of play. They spend the whole night there, to the detriment of parental duties and to the harm of their health. Turning night into day and day into night, they have no time to occupy themselves properly with the upbringing of their children. They play and lose money. After losing, they return home out of sorts because of the money spent. They are grumbling, dissatisfied, and condemning and blaming everyone except themselves. Sometimes people fall into unpayable debts because of card playing. From this they burden themselves with needless cares and unpleasantness. In this way golden time is wasted, priceless health perishes, and a man’s life is shortened. His days are diminished through the unnatural use of time. Sometimes his whole estate in life perishes, along with mutual conjugal love and respect. Higher duties are forgotten toward family, toward service, and toward neighbors who need our help, counsel, and time. For them, among card players and sleepless nights, those who play lack time, money, and zeal. During card playing, conversation useful to all is removed and suppressed, as is the exchange of good thoughts. A whole gathering, diverted by cards in different places, sinks into a sad silence unworthy of thoughtful and educated people. Finally, occupation with cards is a whim and an excess, not a necessity. Tell me after this: is it a sin to play cards? Shall we speak of smoking? Is smoking not a sin, and still more the use of narcotics? A. Tobacco as a plant is poison. Slow poisoning by poison is blameworthy. B. The young take up tobacco by imitating their elders, and the undeveloped imitate the more educated. They do this without any need, without awareness of benefit or pleasure, simply because young people, even adolescents, want to appear mature and grown in social habits sooner. Is such a custom not strange and blameworthy? Does it not appear especially shameful when, for its sake, a poor man, still an adolescent or youth, spends the last hard-earned kopeck of his poor parent? Or when he sacrifices for it from his own sufficient means, yet gives not even a penny to dire poverty for a piece of bread? C. We pass over in silence the misfortunes and fires that often come from careless smoking. After this, is the use of tobacco not a sin for many? If, according to the Apostle’s word, one must refuse a certain food because of possible scandal to one’s neighbor, then all the more must a Christian cut off whims and useless habits in himself. He must not become a burden to his neighbor, a scandal to him, or a harm to his own soul.

The most blessed Apostle desired this because he knew how great the harm caused by scandal is, and what woe the Redeemer of the world and Lord proclaimed against those who cause scandal (Lk 17:1-2). From this we learn that it is our duty to avoid not only sins, but also such deeds which, though not sins, scandalize the brethren. That the Apostle of God taught this not only by word, but proved it also by deeds, the following words show.

But the one who, for another's benefit, can at any time renounce without hesitation his most lawful rights and needs is truly a free man, independent of his self-love. What, for example, is more lawful for a man than the right to tasty and nourishing food when it is fully available to him? Yet the Apostle was ready to renounce even this, and not for some short period, but forever, if this were required for the benefit of some weak brother. This is true independence and freedom.

According to St. John Chrysostom, the Apostle Paul "acts as an excellent teacher, showing in himself an example of what he teaches. If something within my authority and permitted scandalizes my brother, I will abstain even from this, not for one or two days, but my whole life. He did not go on to say, 'lest I destroy him,' but only, 'lest I scandalize my brother.' It is truly extreme madness to regard as so contemptible those for whom Christ cares so greatly that He was pleased to die for them, and not to abstain for their sake from food.

"This applies not only to the Corinthians, but one may say also to us, who neglect the salvation of our neighbors and say: What is it to me if this man is scandalized and that one perishes? This is truly satanic cruelty and inhumanity."

"He acts as an excellent teacher, showing in himself an example of what he teaches. He does not say whether this is just or unjust, but whatever the case may be. I am no longer speaking, he implies, about idol-sacrifices, which are unlawful for another reason. But if something within my authority and permitted scandalizes my brother, I will abstain even from this, not for one or two days, but for my whole life.

"'I will never eat meat.' He did not go on to say, 'lest I destroy him,' but only, 'lest I scandalize my brother.' It is truly extreme madness to regard as so contemptible those for whom Christ cares so greatly that He was pleased to die for them, and not to abstain for their sake even from food.

"This applies not only to the Corinthians, but one may say also to us, who neglect the salvation of our neighbors and utter the same satanic words. To say, 'What is it to me if someone is scandalized and someone else perishes?' is truly satanic cruelty and inhumanity.

"At that time, scandal at least came from the weakness of those scandalized. With us it is not so. We commit such sins as scandalize even the strong" (St. Chrysostom).