1 Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Concerning things offered unto idols. He begins with a concession, in which he voluntarily grants and allows to them everything that they were prepared to demand or object. "I see what your pretext is: you make Christian liberty your pretext. You hold out that you have knowledge, and that there is not one of you that is so ignorant as not to know that there is but one God. I grant all this to be true, but of what avail is that knowledge which is ruinous to the brethren?" Thus, then, he grants them what they demand, but it is in such a way as to show that their excuses are empty and of no avail. Knowledge puffeth up He shows, from the effects, how frivolous a thing it is to boast of knowledge, when love is wanting. "Of what avail is knowledge, that is of such a kind as puffs us up and elates us, while it is the part of love to edify?" This passage, which otherwise is somewhat obscure, in consequence of its brevity, may easily be understood in this way -- "Whatever is devoid of love is of no account in the sight of God; nay more, it is displeasing to him, and much more so what is openly at variance with love Now that, knowledge of which you boast, O ye Corinthians, is altogether opposed to love, for it puffs up men with pride, and leads to contempt of the brethren, while love is concerned for the welfare of brethren, and exhorts us to edify them. Accursed, then, be that knowledge which makes men proud, and is not regulated by a desire of edifying." Paul, however, did not mean, that this is to be reckoned as a fault attributable to learning -- that those who are learned are often self-complacent, and have admiration of themselves, accompanied with contempt of others. Nor did he understand this to be the natural tendency of learning -- to produce arrogance, but simply meant to show what effect knowledge has in an individual, that has not the fear of God, and love of the brethren; for the wicked abuse all the gifts of God, so as to exalt themselves. Thus riches, honors, dignities, nobility, beauty, and other things of that nature, puff up; because men, elated through a mistaken confidence in these things, very frequently become insolent. [1] Nor is it always so; for we see that many who are rich and beautiful, and abounding in honors, and distinguished for dignity and nobility, are, nevertheless, of a modest disposition, and not at all tainted with pride. And even when it does happen to be so, it is, nevertheless, not proper that we should put the blame upon what we know to be gifts of God; for in the first place that were unfair and unreasonable; and farther, by putting the blame upon things that are not blameworthy, we would exempt the persons themselves from blame, who alone are in fault. My meaning is this -- "If riches naturally tend to make men proud, then a rich man, if proud, is free from blame, for the evil arises from riches." We must, therefore, lay it down as a settled principle, that knowledge is good in itself; but as piety is its only foundation, [2] it becomes empty and useless in wicked men: as love is its true seasoning, where that is wanting it is tasteless. And truly, where there is not that thorough knowledge of God which humbles us, and teaches us to do good to the brethren, it is not so much knowledge, as an empty notion of it, even in those that are reckoned the most learned. At the same time, knowledge is not by any means to be blamed for this, any more than a sword, if it falls into the hands of a madman. Let this be considered as said [3] with a view to certain fanatics, who furiously declaim against all the liberal arts and sciences, as if their only use were to puff men up, and were not of the greatest advantage as helps in common life. [4] Now those very persons, who defame them in this style, are ready to burst with pride, to such an extent as to verify the old proverb -- "Nothing is so arrogant as ignorance."
1 - "Et intraittables;" -- "And insufferable."
2 - "La crainte de Dieu est le seul et vray fondement d'icelle;" -- "The fear of God is its only true foundation."
3 - "J'ai bien voulu dire ceci;" -- "I have felt prepared to say this."
4 - "Moyens et instrumens tres-vtiles, tant a la cognoissance de Dieu, qu'a la conduite de la vie commune;" -- "Most useful means and instruments, both for the knowledge of God, and for the conduct of common life."
Now as touching - In regard to; in answer to your inquiry whether it is right or not to partake of those things.
Things offered unto idols - Sacrifices unto idols. Meat that had been offered in sacrifice, and then either exposed to sale in the market, or served up at the feasts held in honor of idols, at their temples, or at the houses of their devotees. The priests, who were entitled to a part of the meat that was offered in sacrifice, would expose it to sale in the market; and it was a custom with the Gentiles to make feasts in honor of the idol gods on the meat that was offered in sacrifice; see 1-Corinthians 8:10, of this chapter, and 1-Corinthians 10:20-21. Some Christians would hold that there could be no harm in partaking of this meat any more than any other meat, since an idol was nothing; and others would have many scruples in regard to it, since it would seem to countenance idol worship. The request made of Paul was, that he should settle some "general principle" which they might all safely follow.
We know - We admit; we cannot dispute; it is so plain a case that no one can be ignorant on this point. Probably these are the words of the Corinthians, and perhaps they were contained in the letter which was sent to Paul. They would affirm that they were not ignorant in regard to the nature of idols; they were well assured that they were nothing at all; and hence, they seemed to infer that it might be right and proper to partake of this food anywhere and everywhere, even in the idol temples themselves; see 1-Corinthians 8:10. To this Paul replies in the course of the chapter, and particularly in 1-Corinthians 8:7.
That we all have knowledge - That is, on this subject; we are acquainted with the true nature of idols, and of idol worship; we all esteem an idol to be nothing, and cannot be in danger of being led into idolatry, or into any improper views in regard to this subject by participating of the food and feasts connected with idol worship This is the statement and argument of the Corinthians. To this Paul makes two answers:
(1) In a "parenthesis" in 1-Corinthians 8:1-3, to wit, that it was not safe to rely on mere knowledge in such a case, since the effect of mere knowledge was often to puff people up and to make them proud, but that they ought to act rather from "charity," or love; and,
(2) That though the mass of them might have this knowledge, yet that all did not possess it, and they might be injured, 1-Corinthians 8:7.
Having stated this argument of the Corinthians, that all had knowledge, in 1-Corinthians 8:1, Paul then in a parenthesis states the usual effect of knowledge, and shows that it is not a safe guide, 1-Corinthians 8:1-3. In 1-Corinthians 8:4, he "resumes" the statement (commenced in 1-Corinthians 8:1) of the Corinthians, but which, in a mode quite frequent in his writings, he had broken off by his parenthesis on the subject of knowledge; and in 1-Corinthians 8:4-6, he states the argument more at length; concedes that there was to them but one God, and that the majority of them must know that; but states in 1-Corinthians 8:7, that all had not this knowledge, and that those who had knowledge ought to act so as not to injure those who had not.
Knowledge puffeth up - This is the beginning of the parenthesis. It is the reply of Paul to the statement of the Corinthians, that all had knowledge. The sense is, "Admitting that you all have knowledge; that you know what is the nature of an idol, and of idol worship; yet mere knowledge in this case is not a safe guide; its effect may be to puff up, to fill with pride and self-sufficiency, and to lead you astray. charity or love, as well as knowledge, should be allowed to come in as a guide in such cases, and will be a safer guide than mere knowledge." There had been some remarkable proofs of the impropriety of relying on mere knowledge as a guide in religious matters among the Corinthians, and it was well for Paul to remind them of it. These pretenders to uncommon wisdom had given rise to their factions, disputes, and parties, (see 1 Cor. 1; 2; 3); and Paul now reminds them that it was not safe to rely on such a guide. And it is no more safe now than it was then. Mere knowledge, or science, when the heart is not right, fills with pride; swells a man with vain self-confidence and reliance in his own powers, and very often leads him entirely astray. Knowledge combined with right feelings, with pure principles, with a heart filled with love to God and human beings, may be trusted: but not mere intellectual attainments; mere abstract science; the mere cultivation of the intellect. Unless the heart is cultivated with that, the effect of knowledge is to make a man a pedant; and to fill him with vain ideas of his own importance; and thus to lead him into error and to sin.
But charity edifieth - Love (ἡ ἀγάπη hē agapē); so the word means; and so it would be well to translate it. Our word "charity" we now apply almost exclusively to alms-giving, or to the favorable opinion which we entertain of others when they seem to be in error or fault. The word in the Scripture means simply "love." See the notes on 1 Cor. 13. The sense here is, "Knowledge is not a safe guide, and should not be trusted. love to each other and to God, true Christian affection, will be a safer guide than mere knowledge, Your conclusion on this question should not be formed from mere abstract knowledge; but you should ask what love to others - to the peace, purity, happiness, and salvation of your brethren - would demand. If love to them would prompt to this course, and permit you to partake of this food, it should be done; if not, if it would injure them, whatever mere knowledge would dictate, it should not be done." The doctrine is, that love to God and to each other is a better guide in determining what to do than mere knowledge. And it is so. It will prompt us to seek the welfare of others, and to avoid what would injure them. It will make us tender, affectionate, and kind; and will better tell us what to do, and how to do it in the best way, than all the abstract knowledge that is conceivable. The man who is influenced by love, ever pure and ever glowing, is not in much danger of going astray, or of doing injury to the cause of God. The man who relies on his knowledge is heady, high-minded, obstinate, contentious, vexatious, perverse, opinionated; and most of the difficulties in the church arise from such people. Love makes no difficulty, but heals and allays all; mere knowledge heals or allays none, but is often the occasion of most bitter strife and contention. Paul was wise in recommending that the question should be settled by love; and it would be wise if all Christians would follow his instructions.
As touching things offered unto idols - This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionists, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, etc. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately with that of other animals which had not been sacrificed, but merely killed for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaites themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing, (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry.
From these observations it will at once appear that much misunderstanding and offense must have existed in the Corinthian Church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account.
We know that we all have knowledge - I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased; "All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the Gospel, not being bound by Jewish laws, rites, ceremonies, etc.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offense to others."
Knowledge puffeth up, but charity edifieth - This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word φυσιοι is understood by some eminent critics.
Now (1) as touching things offered unto idols, we know that we (a) all have knowledge. Knowledge (b) puffeth up, but charity (c) edifieth.
(1) He begins to entreat of another type of indifferent things, that is, things offered to idols, or the use of flesh so offered and sacrificed. And first of all he removes all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of foods was for the unskilful men, but as for them, they knew well enough the benefit of Christ, which causes all these things to be clean to those that are clean. Be it so, Paul says: even if we are all sufficiently instructed in the knowledge of Christ, I say nonetheless that we must not simply rest in this knowledge. The reason is, that unless our knowledge is tempered with charity, it does not only not avail, but also does much hurt, because it is the mistress of pride. Nay, it does not so much as deserve the name of godly knowledge, if it is separate from the love of God, and therefore from the love of our neighbour.
(a) This general word is to be abridged as (1-Corinthians 8:7) appears, for there is a type of taunt in it, as we may perceive by (1-Corinthians 8:2).
(b) Gives occasion of vanity and pride, because it is void of charity.
(c) Instructs our neighbour.
Now as touching things offered unto idols,.... This was another of the things the Corinthians wrote to the apostle about, desiring to have his judgment in; it was a controversy that had been before moved, whether it was lawful to eat things that had been sacrificed to idols. This was considered in the council at Jerusalem, Acts 15:28 and it was agreed to, for the peace of the churches, that the Gentiles, among other things, be advised to abstain from them; which, it seems, the church at Corinth knew nothing of, for the controversy was now moved among them: some that were weak in the faith, and had not, at least, clear notions of Gospel liberty, thought it very criminal and sinful to eat them; others that had, or boasted they had, more knowledge, would not only eat them privately at home, having bought them of the Heathen priests, or in the common meat markets, where they were exposed to sale, and at public feasts, to which they were invited by their friends; but would even go into an idol's temple, and sit and eat them there, to the great grief and prejudice of weak Christians; and what they had to plead in their own defence was their knowledge, to which the apostle here replies:
we know that we all have knowledge; said either affirmatively and seriously; and the meaning is, that the apostles and other Christians knew, and were conscious to themselves of their light and knowledge, and were assured, and might affirm with confidence, that they all, or the most part, only some few excepted, see 1-Corinthians 8:7 had the same knowledge of Christian liberty as they had; knew that an idol was nothing, and that eating meats offered to them could not defile, or do them any hurt; for they were very sensible there was nothing common or unclean of itself, and yet did not think fit to make use of their knowledge to the grieving and wounding of their fellow Christians: or else this is said ironically, we are wise folks; you particularly are men of knowledge, and wisdom will die with you; you know that you know; you are very knowing in your own conceits, and very positive as to your knowledge. It was the saying of Socrates, that that this one thing he knew, that he knew nothing; but men wise in their own opinions know everything:
knowledge puffeth up; not true knowledge; not that which comes from above, which is gentle and easy to be entreated; not sanctified knowledge, or that which has the grace of God going along with it; that makes men humble, and will not suffer them to be puffed up one against another; but a mere show of knowledge, knowledge in conceit, mere notional and speculative knowledge, that which is destitute of charity or love:
but charity edifieth; that is, a man that has knowledge, joined with love to God, and his fellow Christians, will seek for that which makes for the edification of others; and without this all his knowledge will be of no avail, and he himself be nothing.
There is no proof of ignorance more common than conceit of knowledge. Much may be known, when nothing is known to good purpose. And those who think they know any thing, and grow vain thereon, are the least likely to make good use of their knowledge. Satan hurts some as much by tempting them to be proud of mental powers, as others, by alluring to sensuality. Knowledge which puffs up the possessor, and renders him confident, is as dangerous as self-righteous pride, though what he knows may be right. Without holy affections all human knowledge is worthless. The heathens had gods of higher and lower degree; gods many, and lords many; so called, but not such in truth. Christians know better. One God made all, and has power over all. The one God, even the Father, signifies the Godhead as the sole object of all religious worship; and the Lord Jesus Christ denotes the person of Emmanuel, God manifest in the flesh, One with the Father, and with us; the appointed Mediator, and Lord of all; through whom we come to the Father, and through whom the Father sends all blessings to us, by the influence and working of the Holy Spirit. While we refuse all worship to the many who are called gods and lords, and to saints and angels, let us try whether we really come to God by faith in Christ.
ON PARTAKING OF MEATS OFFERED TO IDOLS. (1-Corinthians 8:1-13)
Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1-Corinthians 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Numbers 25:2; Psalm 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Acts 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
we know that we all have knowledge--The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in 1-Corinthians 8:7 he speaks of some who practically have not] this knowledge."
Knowledge puffeth up--when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, 1-Corinthians 8:4. "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [BENGEL], (1-Corinthians 10:23; Romans 14:15).
edifieth--tends to build up the spiritual temple (1-Corinthians 3:9; 1-Corinthians 6:19).
As touching things offered unto idols. Corinth, like all Greek cities, was full of temples to heathen idols. At their altars victims were constantly sacrificed, the flesh of which was afterwards eaten. The question arose whether a Christian could eat of such flesh without the sin of showing deference to an idol. Perhaps the letter to Paul (1-Corinthians 7:1) had asked about this matter.
We all have knowledge. Some pleaded their knowledge that "an idol was nothing," not divine in any sense. Paul tells them that the question is one, not of knowledge, but of charity.
Knowledge puffeth up. Those who professed to be knowing ones put on an air of superiority.
If any man thinketh that he knoweth, etc. If he is inflated with a sense of knowledge, he has not got on the right track for true knowledge. Humility is essential.
If any man love God. Not knowledge, but love "buildeth up." Love, too, is a source of true knowledge. It is he who loves God who knows him. "The same," grammatically, refers to God. The sentence then says, "If any man love God, the same is known by him," i. e., by that man. Love is the means of obtaining the true knowledge, the highest knowledge.
Now concerning the next question you proposed. All of us have knowledge - A gentle reproof of their self - conceit. Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.
*More commentary available at chapter level.