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A warning against the reckless use of Christian liberty:
v. 9. But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.
v. 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,
v. 11. and through thy knowledge shall the weak brother perish, for whom Christ died?
v. 12. But when ye sin so against the brethren and wound their weak conscience, ye sin against Christ.
v. 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 connection between this passage and the foregoing one is the following. Paul, writing about defilement of conscience in the case of weak brethren, v. 7, intercepts the objection on the part of the stronger Christians: "You say that the conscience of the weaker brother is defiled by eating of idol sacrifices. But how? We have been taught that God will not judge us on account of such trifling external matters. " This Paul shows to be true, but he now adds a word of caution and rebukes the attitude of the stronger Christians with a very serious reference to the consequences of their uncharitable behavior: See to it, beware, lest this your right become an obstacle to the weak. It was true enough that they had the liberty of choice in the matter in itself; they were right in contending that there was nothing sinful in their partaking of meat offered to idols. But this right ceased to be a matter of Christian liberty, a thing indifferent, when indulging in it proved an obstacle to their weak brother over which he stumbled, when their eating gave occasion to their weak brother to sin.
Paul now explains in detail: For if anyone should see you, a person that has knowledge, that is proud of his right understanding of Christian liberty, reclining at a table in an idol's temple, would not his conscience, while he is still weak, before he has overcome his peculiar prejudices, be edified to the point that he will eat of the idol sacrifices? To such extremes, then, the stronger brethren in the congregation at Corinth went that they freely accepted invitations to banquets in the temples of the heathen gods. In doing so, they probably had the idea that this was the most effective way of persuading the weak of their foolish position. But that was a questionable edification, and could result in only one thing, namely, in harm to the weak. Without having really understood and conceded the matter properly, the latter would also accept such invitations, with the result that their consciences would be defiled. The behavior of the strong was thus the very opposite of charitableness, it was selfish presumption. Instead of building up and strengthening the weak brother, therefore, there perishes the weak person on the ground of thy knowledge, the brother for whom Christ died. The appeal to Christ's work is to the strongest motives which can compel a Christian: brotherly love and loyalty to Christ. The strong Christian should remember that his brother cannot be brought to better knowledge by such inconsiderate behavior; on the contrary, the very object of Christ's death in the case of the weaker brother is frustrated by such thoughtless behavior. Christ died to bring redemption to all men; His salvation is actually ready before the whole world, and it is His intention that it be realized in the case of every person. But here the weak Christian is tempted by the strong to partake in a meal which he regards as sinful, and thus defiles his conscience, loses his faith, and is placed on the road to perdition, all on account of the heartless folly of the Christian that makes it a point to boast of his knowledge and to insist upon the exercise of his Christian liberty.
The apostle now describes the further result of such conduct: In so sinning against the brethren and in striking their weak conscience a blow, you are sinning against Christ. So it is not only the weak brother that sins in such a case by his yielding, but the stronger Christian that tempted him sins as well. And his is the greater damnation; for not only does he strike the conscience of the weaker a blow that dazes him in his spiritual life, shocks and deranges it, renders it useless, but he sins directly against Christ. See Mat_18:6; Mat_25:40-45. It is here that the act reaches its climax and exhibits the height of its guiltiness, since the purpose of the Savior's death cannot be realized on its account. Every offense by which we sin against the brethren is offered to Christ, and to strike the weak conscience of a brother is all the more reprehensible since it is done with the pretext of working in his interest, although the offender meanwhile fatuously displays his own selfishness.
All the more strongly, by way of contrast, the self-denial of Paul stands out: Therefore verily, if food offends my brother, I will surely not eat meat forever, lest my brother be offended. Note that he says "my brother," with special emphasis. For the sake of brotherly love and in the interest of weaker brethren, the apostle is ready to yield even more of his liberty; he will give up even other foods about which another may still be in doubt, not only the food offered to sacrifices. So the principle which must regulate the use of things indifferent at all times and under all circumstances is that of love.
Summary.In discussing the question of partaking of foods which have been sacrificed to idols, Paul shows that regard for the spiritual welfare of the weaker brother must be the motive which regulates the behavior of the stronger Christians in things indifferent.