John Gill Commentary 1 Corinthians 8

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 15:28Acts 15:29) 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 ;
This was 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.

And if any man think that he knows anything
Whoever has an opinion of himself, or is conceited with his own knowledge, and fancies that he knows more than he does; which is always the case of those that are elated with their knowledge, and treat others with contempt, and have no regard to their peace and edification:

he knoweth nothing yet as he ought to know ;
if he did, he would know this, that he ought to consult the peace, comfort, and edification of his brother; and therefore whatever knowledge he may fancy he has attained to, or whatever he may be capable of, and hereafter obtain, for the present he must be put down for a man that knows nothing as he should do; for he knows neither his duty to God nor man; if he knew the former, he would know the latter.

But if any man love God
As they do, and show it, who love their brethren, and are careful not to grieve them; and make use of their superior knowledge, not for their destruction, but edification:

the same is known of him ;
is taught by him, made to know more by him; such an one increases in spiritual knowledge, or he is highly approved of, esteemed, and beloved by God: he takes a special and particular notice of him, manifests his love to him, and will own and acknowledge him another day, when proud, haughty, overbearing, and hard hearted professors, will be rejected by him.

As concerning therefore the eating of those things
The apostle having enlarged on the head of knowledge, which those who made an ill use of their Christian liberty urged in favour of their conduct; he returns to the subject in question, in relation to meats,

that are offered in sacrifice unto idols .
The determinations of the Jewish schools concerning this affair are as follow, which admit of no manner of profit by them in any shape:

``a beast, the whole of which they offer to idols, is forbidden of profit, even its dung, and its bones, and its horns, and its hoofs, and its skin, all is forbid to be of any profit'' <sup>F25</sup> . Again <sup>F26</sup> , ``flesh or wine, or fruits, which are brought in to be offered up to idols, are not forbidden to profit with, although they are brought into the idol's temple, until they offer them up before it; (hynpl Mwbyrqh) "but when offered up before it"; they become an offering; and though they may return them, and bring them out, lo, these are forbidden for ever; and all that is found in an idol's temple, even water and salt, are forbidden of profit by the law, (lk wnmm lkwaw) , "and he that eats anything thereof" is to be beaten.'' Once more ^F1 , ``an Israelite that lifts up a cheese to worship it, but does not worship it, but a Gentile worships it, it is forbidden of profit, became the lifting of it up is an action; and so if he lifts up an egg, and a Gentile comes and worships it, it is forbidden; he that cuts a gourd, or any such thing, and worships it, and worships it, it is forbidden''

But by these decrees we Christians are not bound;

we know that an idol is nothing in the world ;
among the things created by God in the world; for though the matter of it may be of God, the form is of men; nor has it any share in the government of the world: and though that of which it may be made, as gold, silver, brass is something; yet as it is a form and representation of God, it is nothing, because there can be no representation of the invisible God; it is nothing, that is, it has no divinity in it, it is no God. Though it may have an existence, as the sun, moon, and stars, yet not divinity; and in that sense nothing.

The apostle here speaks the language of the Jewish doctors, who say ^F2 ,``why dost thou envy an idol? (vmm hb Nyav) , "since it is nothing, or there is nothing it."'' And again <sup>F3</sup> , ``the Rabbins say, since (vmm z"eb Nyaw) , "there is nothing in an idol", why do they call them deities;''

Very likely the apostle may have reference to (Mylyla) , the Hebrew word for idols, which signifies things of nought, that are good for nothing, are of no value, and are as nothing, (Isaiah 2:20) .

And that there is none other God but one .
This clause may be considered either as a reason of the former, why an idol is nothing, is no deity, is no God, "for there is none other God but one", as it may be rendered; or as a part of what believers know; for as they know an idol is nothing, so they know, both from reason and revelation, from the books of the Old and New Testament, that there is but one God, and consequently that idols are nothing, and that they cannot defile them, nor anything that is offered to them.

FOOTNOTES:

• F25: Maimon. Hilch. Obede Cochabim c. 7. sect. 3.
• F26: Ib. sect. 15.
• F1: Ib. c. 8. sect. 3.
• F2: Prefat. ad Echa Rabbati, fol. 40. 3.
• F3: Debarim Rabba, fol. 236. 2. Tzeror Hammor, fol. 135. 2. & 138. 2. & 141. 4.

For though there are that are called gods That are so by name, though not by nature; who are called so in Scripture, as angels and magistrates, or by men, who give them such names, and account them so:

whether in heaven ; as the sun, moon, and stars:

or in earth ; as men who formerly lived on earth; or various creatures on earth, who have been accounted deities; or stocks and stones graven by man's device:

as there are gods many : almost without number, as were among the Egyptians, Grecians, Romans, and others; yea, even among the Jews, who falling into idolatry, their gods were according to the number of their cities, (Jeremiah 2:28)

and lords many ; referring to the Baalim, or the several idols that went by the name of Baal, or lord, as Baal Peor, (Numbers 25:3) Baal Zephon, (Exodus 14:2) Baal Zebub, (2 Kings 1:2) Baal Berith, (Judges 8:33) .