---
title: "1 Corinthians 8 - Study King James Bible with ellicotts commentary for english readers"
description: "Read 1 Corinthians 8 with ellicotts commentary for english readers commentary. 1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that h"
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url: "https://realbiblebelievers.com/study/ellicotts-commentary-for-english-readers/1-corinthians/8"
---

[ Read](/kjv/1-corinthians/8)[ Commentary](/study/1-corinthians/8)[ Interlinear](/interlinear/1-corinthians/8) Audio

 1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

 3 But if any man love God, the same is known of him.

 4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol *is* nothing in the world, and that *there is* none other God but one.

 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

 6 But to us *there is but* one God, the Father, of whom *are* all things, and we in him; and one Lord Jesus Christ, by whom *are* all things, and we by him.

 7 Howbeit *there is* not in every man that knowledge: for some with conscience of the idol unto this hour eat *it* as a thing offered unto an idol; and their conscience being weak is defiled.

 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak.

 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;

 11 And through thy knowledge shall the weak brother perish, for whom Christ died?

 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

 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.
 
[1 Corinthians 7](/study/1-corinthians/7) [1 Corinthians 9](/study/1-corinthians/9)

## Commentary

 To verse 1
 
**VIII.** 

(1) **Now as touching things offered unto idols.**—A new subject is here introduced, and occupies the whole of this chapter. In Corinth and other cities meat was offered for sale which had been used for sacrificial purposes in the heathen temples, having been sold to the dealers by the priests, who received a large share of the sacrifices for themselves, or by the individuals who offered them, and had more remaining of their own share than they could use themselves. Thus, a Christian might unconsciously eat of meat, either at the house of a friend (see [1 Corinthians 10:27](/kjv/1-corinthians/10/27)) or by purchasing it himself in the public shambles, which had been previously brought in contact by sacrificial usage with an idol. There were some in Corinth who felt no scruple on the subject. An idol was nothing in their opinion. It could neither consecrate nor pollute that which was offered in its temple. Such Christians would, to show how completely and effectively their Christianity had dispelled all their previous heathen superstition, buy meat without caring whence it came, partake of a heathen friend’s hospitality, regardless of what use the meat had been put to, and even join in a repast held in the outer court of a heathen temple ([1 Corinthians 8:10](/kjv/1-corinthians/8/10)), where the meat would almost certainly be what had been saved after the sacrifice. That St. Paul would have done so himself, so far as his own personal feelings alone were concerned, we can scarcely doubt. To him, therefore, those who acted upon his authority appealed upon this subject. 

There were others at Corinth, however, who felt some scruples upon the subject. There were heathen converts who had not completely got rid of every vestige of the old superstition, or whose conscience would accuse them of not having wholly given up idolatry if they took any part even in its social aspect: for many social acts, as well as purely religious ceremonies, were in the heathen mind included in acts of worship. And there were Jews, the intensity of whose traditional hatred of idolatry could not allow them to regard as “nothing” that against which Jehovah had uttered His most terrible denunciations, and against which He had preserved their race as a living witness. 

To both these sections of the Church the conduct of the more liberal party would prove a serious stumbling-block. The argument used by those who asked St. Paul’s advice was evidently that the Christians have knowledge enough to feel that an idol is nothing, and that, therefore. there can be no harm in partaking of what has been offered to “nothing.” “We know,” says St. Paul, in reply, taking up the words of their own letter, “we know that we all have knowledge: we know that an idol is nothing.” The last clause of [1 Corinthians 8:1](/kjv/1-corinthians/8/1) and [1 Corinthians 8:2-3](/kjv/1-corinthians/8/2-3) form a parenthesis; and in [1 Corinthians 8:4](/kjv/1-corinthians/8/4) the opening words of [1 Corinthians 8:1](/kjv/1-corinthians/8/1) are repeated, and the line of thought which this parenthesis interrupted is again resumed. 

**Knowledge puffeth up, but charity edifieth.**—Those who grounded everything on knowledge are reminded parenthetically that knowledge by itself may have a bad effect, and also ([1 Corinthians 8:2-3](/kjv/1-corinthians/8/2-3)) that there is an element in the consciousness of our knowledge which destroys the truth and purity of that knowledge itself. Knowledge puffs up the man himself. Love builds up the whole Church. The word “edify” has now only a moral significance. Originally it could be applied to moral conduct only figuratively. The substantive “edifice” has retained its original literal meaning. In Spenser “edify” is used in its literal sense; and in Hakluyt’s *Travels* (1553) the “edification” of the castle of Corfu is mentioned. The use made by St. Paul of this figure is of some importance. The word is used only by St. Paul, and once by St. Luke ([Acts 9:31](/kjv/acts/9/31)), and the idea which it conveys is not so much the improvement of the individual as the building-up of the whole Christian edifice. We have come to speak of an “edifying discourse” if it helps the individual. St. Paul would have spoken of an “edifying work” if it built up the Church. “We are sometimes too apt to treat Christianity as if it were *monolithic”* (Howson). (See [1 Corinthians 12:19](/kjv/1-corinthians/12/19); [1 Corinthians 14:3](/kjv/1-corinthians/14/3); [1 Corinthians 14:5](/kjv/1-corinthians/14/5); [1 Corinthians 14:12](/kjv/1-corinthians/14/12); [1 Corinthians 14:17](/kjv/1-corinthians/14/17); [Ephesians 4:12-16](/kjv/ephesians/4/12-16); [1 Thessalonians 5:11](/kjv/1-thessalonians/5/11).) It is worth noting that the word used in the original in [Hebrews 3:3-4](/kjv/hebrews/3/3-4); [Hebrews 9:11](/kjv/hebrews/9/11), is quite different from the word employed, here and elsewhere, by St. Paul.

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