know; because true knowledge always maketh a man humble and charitable, ver. 2.-and that the way to attain true knowledge in religious matters, is to love God, who in time will make us know things, as we ought to know them, ver. 3.—Having laid down these principles, the apostle, in answer to the first argument, whereby the partaking, even in the idol's temple, of the sacrifices offered there, was pretended to be justified, acknowledged that most Christians know an idol is nothing in the world; hath no existence as a god, and no share in the government of the world; and that there is no other God but one : and no other Lord but Jesus, ver 4, 5, 6.—But at the same time he told them, there were some weak brethren, who had not that knowledge, but believed idols to be real gods, who possessed some share in the government of the world; consequently when they ate of the sacrifices offered to idols, they did it with a conscience, or belief, of the existence of the idol, and of his power in human affairs. In them therefore the eating of such sacrifices was certainly an act of idolatry, whereby their conscience was defiled, ver. 7.-Next, to the argument, that the things sacrificed to idols, being meats, the eating of which was lawful under the gospel, consequently that they might be eaten in any place, ver. 8. the apostle replied, that in the use of their Christian liberty of eating all kinds of meats without distinction, they were bound to take care not to lead the weak into sin, by their example, ver. 9.-This he told them, they would certainly do, by eating the sacrifices of idols. For, said he, if a weak brother who fancies an idol to be a real god, see thee, who knowest that it is no god, sitting at the feast on the sacrifice in the idol's temple, will not his ill informed conscience be encouraged by thy example, to eat of that meat as sacrificed to a real god?

OLD TRANSLATION. CHAP. VIII. 1 Now as touching things offer ed unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.

GREEK TEXT.

1 Περι δε των ειδωλοθυ των, οίδαμεν ότι παντες γνωσιν εχομεν, ἡ γνωσις φυσιοι, ἡ δε αγαπη οικοδομεί.

Ver. 1.-1. We know that we all have knowledge. The apostle does not speak of knowledge in general, but of the knowledge mentioned, ver. 4. That an idol is nothing in the world, and that there is no other God but one. This was the grand secret, of the knowledge of which

ver. 10. And thus, through an improper use of thy knowledge, shall thy weak brother commit idolatry and perish, for whom Christ died, ver. 11.-Such a conduct, the apostle termed a sinning against the brethren and against Christ, ver. 12.-Then, in a high strain of Christian benevolence, he declared, that if his eat ing any kind of flesh occasioned his brother to sin, he would abstain from it all his life, ver. 13.-By saying this, the apostle insinuated to the faction, that whatever they might pretend, their real motives for joining the heathens in their idolatrous feasts were of a sensual kind. They loved good cheer and merriment. But for the salvation of their brethren, it was their duty willingly to have denied themselves all such gratifications.

Here it is necessary to observe, that the apostle's design in this part of his letter, was not to shew the Corinthians the sinfulness of sitting down with the heathens in an idol's temple, to feast on the sacrifices offered there: that subject he treats of chap. x. But his design was to make them sensible, that although it had been lawful for those who knew the truth concerning idols, to partake of these feasts, they were bound to avoid them, because their weak brethren, who believed idols to have some share in the government of the world, would by their example be led to eat these feasts as an act of worship, and so be guilty of idolatry. The remaining arguments in vindication of the practice, together with the general question itself, concerning the lawfulness of eating in the temples, or elsewhere, meats that had been sacrificed to idols, the apostle considered afterwards, chap. x.See chap. xi. 5. note 1. where the reason of the apostle's treating this subject hypothetically, in the part of his letter now under our consideration, is assigned and applied for illustrating his treating hypothetically, of women's praying and prophesying in the public assemblies for worship.

NEW TRANSLATION. CHAP. VIII. 1 Now, concerning things sacrificed to idols, we know that we all have knowledge. 1 Knowledge puffeth up, but love buildeth up. 3

2

COMMENTARY.

CHAP. VIII. 1 Now concerning the arguments you mentioned for eating things sacrificed to idols, we know that most of us, (See ver. 7.) have knowledge of the vanity of idols. Knowledge, however, often puffeth up the person who hath it, but love buildeth up others.

the initiated in the heathen mysteries were exceedingly vain, and which they carefully concealed from the middle and lower ranks of mankind.

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,

2 Ει δε τις δοκει ειδεναι τι, ουδέπω ουδεν εγνωκε και πως δει γνωναι.

3 Ει δε τις αγαπά τον Θεον, έτος εγνωςαι ὑπ' αυτου.

4 Περι της βρώσεως ουν των ειδωλοθύτων, οίδαμεν, ότι ουδεν ειδωλον εν κοσμῳ, και ότι ουδεις Θεος έτερος, ει μη ἑις.

5 Και γαρ είπερ εισι λεγομενοι θεοι, είτε εν ουρανώ,

Many of the Corinthians therefore, puffed up with that knowledge, embraced every opportunity of shewing it, and of expressing their contempt of idols. For they made no difference between an idol's temple, and a common house; nor between a feast on the sacrifice, and an ordinary meal, but freely joined the heathens in partaking of these sacrifices as common food, in the idol's temple.

2. Knowledge puffeth up. When persons boast of their knowledge, it fills them with an high opinion of their own understanding, and leads them to despise others. Whereas love disposes them to promote the good of others.

3. But love buildeth up. This metaphor is borrowed from the Old Testament, where they who increase the happiness of society, or of individuals, are said to build them up, Psal. xxviii. 5. He shall destroy them, and not build them up.-Prov. xiv. 1. Every wise woman buildeth ber house. See ver. 10.

note 2.

Ver. 2.-1. Hath known nothing yet as he ought to know. He hath not known what is most necessary to be known on the subject; neither hath be known the purpose for which this knowledge is to be desired, nor the use which he ought to make of it; namely, that thereby he ought to edify others.

Ver. 3.-1. The same is made to know by him. Eyrarra is here used in the transitive sense. See Ess. iv. 7. Accordingly Beza in his note, translates it, Scire factus est ab eo, Is made to know by him. But others think the pronoun duros, be, refers to God, the immediate antecedent, and translate the clause thus: He (God) is known of him, namely, in a proper manner and observe, that our is used in the same manner, Acts x. 36. Jesus Christ, iur, he is Lord of all.

Ver. 4.-1. The eating of things sacrificed to idols. The custom of feasting on the sacrifices in the temples, was of high antiquity, Numb. xxii. 40. Balak

2 (El de, 106.) If, therefore, any one is confident (see ch. vii. 40. note.) of knowing any thing, he hath known nothing yet as he ought to know. 1

3 But if any one love God, the same is made to know1 by him.

4 Concerning, then, the eating of things sacrificed1 to idols, we know that an idol is nothing in the world, and that there is no other God but one.

5 (Kai yag, 218.) For certainly, though there be who are called gods, whe

2 If, therefore, any one is confident of knowing any thing on this subject, which makes him regardless of his neighbour's edification, he hath known nothing yet concerning it, as he ought to know.

3 But if any one love God, and is studious to please him by loving his neighbour, the same is made to know by him in a right manner.

4 Concerning then the eating of things sacrificed to idols, most of us Christians know that an idol is nothing in the world: it hath no existence as a deity, nor any power in the government of the world; and that there is no other God but one..

5 For certainly, though there be things, which, by the heathens, are falsely called gods, both in heaven and

offered oxen and sheep, and sent to Balaam, and to the princes that were with bim, namely, to come and feast with him on his sacrifices. So also, Numb. xxv. 2. The daughters of Moab called the people unto the sacrifices of their Gods. And the people did eat, and bowed down to their gods. See below, ver. 10. note 1. That they ate these sacrifices sometimes in their own houses, is plain from 1 Cor. x. 27, 28. and that parts of them were sold in the public markets, appears from ver. 25. Of these customs, Plautus likewise hath made mention, Milit. Glorios. Act iii. Sc. 1. line 117.

Sacrificant? Dant inde partem mibi majorem, quam sibi :

Abducunt ad exta: me ad se, ad prandium, ad cænam vocant.

2. We know that an idol is nothing. The Greek word danov, translated idol, signifies an image formed in the mind, and which exists no where else. Wherefore, to shew that the gods of the heathens were mere creatures of the human imagination, the Jews who used the Greek language, termed them udara, idols. By this word likewise, they signified the pictures and statues which the heathens set up in their temples, as representations of their gods; and by giving them the appellation of idols, they declared their persuasion, that the things of which they were the representations, had no existence. Nevertheless, as the apostle knew that some of the heathens worshipped their dead ancestors, legislators, kings, &c. others of them the heavenly bodies, others certain kinds of brute animals, he cannot be understood to say that an idol is nothing, in the sense of its having no existence as a being, but of its having no existence as a god, and no share in the government of the world.

(as there be gods many, είτε επι της γης' ώσπερ εισι and lords many,) θεοι πολλοι, και κυριοι πολ

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 commend

eth us not to God: for neither if we eat, are we the better; neither if we cat not, are we the worse.

Ver. 5.-1. Called gods, whether in heaven or upon earth. This is an allusion to the famed division of the heathen gods, into celestial and terrestrial. The former, whom they called et, Gods, they supposed to reside generally in the heavens. The latter, whom they called Δαιμονες, Demons, (see chap. x. 20. note.) resided for the most part upon the earth, or in the sea, and performing the office of mediators between the superior gods and men, directed terrestrial affairs. These in scripture are called Baalim, and by St. Paul, Lords; which is the literal translation of Baalim.-They had also infernal gods, such as Pluto, Proserpine, Rhadamanthus, &c. who ruled in the invisible world, judged the dead immediately on their death, and appointed them habitations according to their different characters.

Ver. 6.-1. And we to him. Και ήμεις εις αυτον. This sentence being elliptical, to complete it, the word προσκυνέμεν, may be supplied: We to him bow down as worshippers. See LXX. Numb. xxv. 2. Or the clause may be translated, We worship him. See Ess. iv. 153. 1 Tim. ii. 5. Rom. xi. 36. Ephes. iv. 5, 6.

Ver. 7. 1. Their conscience being weak, is defiled. The weakness of their conscience, consisted in their believing that idols had a real existence as gods, and were employed by God in the government of particular countries and cities. And the defiling of their conscience, consisted in their hoping to receive benefit from the idol, or at least to avoid the effects of his wrath, by joining in the sacrifice that was offered to him.