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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 8:1–3.
The apostle comes here to the case of things that had been offered to idols, concerning which some of them sought satisfaction: a case that frequently occurred in that age of Christianity, when the church of Christ was among the heathen, and the Israel of God must live among the Canaanites. For the better understanding of it, it must be observed that it was a custom among the heathens to make feasts on their sacrifices, and not only to eat themselves, but invite their friends to partake with them. These were usually kept in the temple, where the sacrifice was offered (Co1 8:10), and, if any thing was left when the feast ended, it was usual to carry away a portion to their friends; what remained, after all, belonged to the priests, who sometimes sold it in the markets. See Co1 10:25. Nay, feasts, as Athenaeus informs us, were always accounted, among the heathen, sacred and religious things, so that they were wont to sacrifice before all their feasts; and it was accounted a very profane thing among them, athuta esthiein, to eat at their private tables any meat whereof they had not first sacrificed on such occasions. In this circumstance of things, while Christians lived among idolaters, had many relations and friends that were such, with whom they must keep up acquaintance and maintain good neighbourhood, and therefore have occasion to eat at their tables, what should they do if any thing that had been sacrificed should be set before them? What, if they should be invited to feast with them in their temples? It seems as if some of the Corinthians had imbibed an opinion that even this might be done, because they knew an idol was nothing in the world, Co1 8:4. The apostle seems to answer more directly to the case (ch. 10), and here to argue, upon supposition of their being right in this thought, against their abuse of their liberty to the prejudice of others; but he plainly condemns such liberty in ch. 10. The apostle introduces his discourse with some remarks about knowledge that seem to carry in them a censure of such pretences to knowledge as I have mentioned: We know, says the apostle, that we all have knowledge (Co1 8:1); as if he had said, "You who take such liberty are not the only knowing persons; we who abstain know as much as you of the vanity of idols, and that they are nothing; but we know too that the liberty you take is very culpable, and that even lawful liberty must be used with charity and not to the prejudice of weaker brethren." Knowledge puffeth up, but charity edifieth, Co1 8:1. Note, 1. The preference of charity to conceited knowledge. That is best which is fitted to do the greatest good. Knowledge, or at least a high conceit of it, is very apt to swell the mind, to fill it with wind, and so puff it up. This tends to no good to ourselves, but in many instances is much to the hurt of others. But true love, and tender regard to our brethren, will put us upon consulting their interest, and acting as may be for their edification. Observe, 2. That there is no evidence of ignorance more common than a conceit of knowledge: If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. He that knows most best understands his own ignorance, and the imperfection of human knowledge. He that imagines himself a knowing man, and is vain and conceited on this imagination, has reason to suspect that he knows nothing aright, nothing as he ought to know it. Note, It is one thing to know truth, and another to know it as we ought, so as duly to improve our knowledge. Much may be known when nothing is known to any good purpose, when neither ourselves nor others are the better for our knowledge. And those who think they know any thing, and grow fain hereupon, are of all men most likely to make no good use of their knowledge; neither themselves nor others are likely to be benefited by it. But, adds the apostle, if any man love God, the same is known of God. If any man love God, and is thereby influenced to love his neighbour, the same is known of God; that is, as some understand it, is made by him to know, is taught of God. Note, Those that love God are most likely to be taught of God, and be made by him to know as they ought. Some understand it thus: He shall be approved of God; he will accept him and have pleasure in him. Note, The charitable person is most likely to have God's favour. Those who love God, and for his sake love their brethren and seek their welfare, are likely to be beloved of God; and how much better is it to be approved of God than to have a vain opinion of ourselves!
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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It is therefore better and more profitable to belong to the simple and unlettered class, and by means of love to attain to nearness to God, than, by imagining ourselves learned and skilful, to be found
But the "supposition of knowledge inflates "and fills with pride; "but charity edifieth "which deals not in supposition, but in truth. Whence it is said, "If any man loves, he is known.".
But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, "puffeth up.".
And there are those who say that the knowledge about things sacrificed to idols is not promulgated among all, "lest our liberty prove a stumbling-block to the weak. For by thy knowledge he that is weak is destroyed. "
Love builds up. It moves in the realm of truth, not of opinion.
Paul means that knowledge is a great thing and very useful to the person who has it, as long as it is tempered by love.
"Now concerning things sacrificed to idols, we know that we all have knowledge." Leaving alone the weak, which he always doth, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, "But thou, why dost thou judge thy brother?" for this is the sort of person that is able to receive rebuke also with readiness. Exactly the same then he doth here also.
And first he makes void their conceit by declaring that this very thing which they considered as peculiar to themselves, the having perfect knowledge, was common to all. Thus, "we know," saith he, "that we all have knowledge." For if allowing them to have high thoughts, he had first pointed out how hurtful the thing was to others, he would not have done them so much good as harm. For the ambitious soul when it plumes itself upon any thing, even though the same do harm to others, yet strongly adheres to it because of the tyranny of vain-glory. Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand. But in that case he did it as we might have expected: for the whole thing was altogether blameworthy and his task was very easy. Wherefore he signifies it to be not only useless, but even contrary to the Gospel. But in the present case it was not possible to do this. For what was done was of knowledge, and perfect knowledge. Nor was it safe to overthrow it, and yet in no other way was it possible to cast out the conceit which had resulted from it. What then doeth he? First, by signifying that it was common, he curbs that swelling pride of theirs. For they who possess something great and excellent are more elated, when they alone have it; but if it be made out that they possess it in common with others, they no longer have so much of this feeling. First then he makes it common property, because they considered it to belong to themselves alone.
Next, having made it common, he does not make himself singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all: he said not, "I too have knowledge," but, "we know that we all have knowledge."
This then is one way, and the first, by which he cast down their pride; the next hath greater force. What then is this? In that he shews that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that "we have knowledge," he added, "Knowledge puffeth up, but love edifieth:" so that when it is without love, it lifts men up to absolute arrogance.
"And yet not even love," you will say, "without knowledge hath any advantage." Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blest with knowledge because of his love; as Cornelius and many others. But he that hath knowledge but hath not love, not only shall gain nothing more, but shall also be cast out of that which he hath, in many cases falling into arrogance. It seems then that knowledge is not productive of love, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but love both draws together and leads to knowledge. And to make this plain he saith, "But if any man loveth God, the same is known of Him." So that "I forbid not this," saith he, "namely, your having perfect knowledge; but your having it with love, that I enjoin; else is it no gain, but rather loss."
Do you see how he already sounds the first note of his discourse concerning love? For since all these evils were springing from the following root, i.e., not from perfect knowledge, but from their not greatly loving nor sparing their neighbors; whence ensued both their variance and their self-satisfaction, and all the rest which he had charged them with; both before this and after he is continually providing for love; so correcting the fountain of all good things. "Now why," saith he, "are ye puffed up about knowledge? For if ye have not love, ye shall even be injured thereby. For what is worse than boasting? But if the other be added, the first also will be in safety. For although you may know something more than your neighbor, if you love him you will not set yourself up but lead him also to the same." Wherefore also having said, "Knowledge puffeth up," he added, "but love edifieth." He did not say, "Behaveth itself modestly," but what is much more, and more gainful. For their knowledge was not only puffing them up but also distracting them. On this account he opposes the one to the other.
Paul means that knowledge only does good in company with love. Otherwise it merely puffs a man into pride.
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Summary
The Apostle Paul opens a critical discussion in 1 Corinthians 8:1 by addressing the Corinthian believers' differing views on eating food offered to idols. This verse establishes the foundational principle that while intellectual knowledge is valuable, it can lead to pride and division if not tempered by self-sacrificial love. Paul asserts that true spiritual maturity and the edification of the community are achieved not through the assertion of one's knowledge or rights, but through the humble and constructive power of Christian love.
Context
Literary Context
This verse initiates a major section of Paul's letter (chapters 8-10) dealing with the complex ethical issue of Christian liberty, specifically concerning food sacrificed to idols. It immediately follows Paul's discussion on marriage and singleness (chapter 7) and precedes his personal example of foregoing rights for the sake of the gospel (chapter 9) and his warnings against idolatry (chapter 10). Chapter 8 sets the theological framework for the subsequent practical applications and warnings, establishing love as the guiding principle that should govern the exercise of knowledge and freedom within the Christian community. The phrase "Now as touching things offered unto idols" signals a direct response to a specific question or issue raised by the Corinthian church, indicating a shift in topic.
Historical & Cultural Context
Ancient Corinth was a vibrant, cosmopolitan city, a major port and a hub of commerce and pagan worship. Temples dedicated to various deities, such as Aphrodite, Apollo, and Poseidon, dotted the landscape. Animal sacrifices were integral to pagan religious practices, with portions of the sacrificed meat often sold in the public markets (the macellum) or consumed at temple feasts, which were often social events. For many Corinthian Christians, particularly those from a pagan background, encountering this meat posed a significant challenge. While some, understanding that "an idol is nothing in the world" 1 Corinthians 8:4, felt free to eat, others with a weaker conscience might have felt defiled or compromised their faith by participating, even indirectly, in what they perceived as idolatry. Paul's instruction provides guidance on navigating these deeply ingrained cultural practices within the context of nascent Christian community.
Key Themes
This verse introduces several crucial themes that Paul develops throughout 1 Corinthians and his other epistles. The primary tension presented is between Knowledge vs. Love. Paul argues that mere intellectual understanding ("knowledge") can lead to spiritual arrogance and self-exaltation ("puffeth up"), whereas "charity" (love) actively "edifieth," building up the community and individual believers. This theme is central to Paul's ethical framework, emphasizing that Christian liberty, while real, is always to be exercised within the bounds of love for others, especially those with a weaker conscience, as further elaborated in Romans 14:1-23. Another key theme is the Edification of the Body of Christ. Paul consistently prioritizes actions that build up, strengthen, and unify the church over those that might cause division or stumble a fellow believer. This principle undergirds much of his practical instruction, including discussions on spiritual gifts in 1 Corinthians 12 and the preeminence of love in 1 Corinthians 13.
Exposition and Analysis
Key Word Analysis
From ginōskō, meaning "knowing (the act), i.e. (by implication) knowledge." In this context, it refers to the intellectual understanding or insight that idols are not real gods and therefore food offered to them is not inherently defiled. Paul acknowledges that the Corinthians do possess this knowledge, but immediately qualifies its value when divorced from love.
From physis in the primary sense of blowing; "to inflate, i.e. (figuratively) make proud (haughty)." This vivid metaphor describes the negative effect of knowledge when it becomes an end in itself. It inflates one's ego, leading to arrogance, self-importance, and a disregard for others, rather than fostering humility and service.
From agapaō; "love, i.e. affection or benevolence; specially (plural) a love-feast." This is not merely sentimental affection but the divine, self-sacrificial love that seeks the highest good of the other, irrespective of their merit or perceived weakness. It is the active, benevolent love exemplified by Christ, which Paul exalts as the supreme virtue in 1 Corinthians 13.
From the same as oikodomē; "to be a house-builder, i.e. construct or (figuratively) confirm." In a spiritual sense, it means to build up, strengthen, encourage, and promote the spiritual growth of individuals and the community. Unlike knowledge that inflates, love builds up the spiritual house of God, the church.
Verse Breakdown
"Now as touching things offered unto idols, we know that we all have knowledge."
Paul directly addresses the specific issue of eidōlóthyton (things sacrificed to idols). He concedes the point of the "stronger" believers, acknowledging that they (and indeed, all believers in a theological sense) possess the intellectual understanding or "knowledge" that idols are nothing and therefore the food is not inherently contaminated. This sets up the tension with the subsequent clause.
"Knowledge puffeth up,"
This is the critical warning. While knowledge is not inherently bad, Paul identifies its dangerous tendency: when it is pursued or wielded for its own sake, or to assert one's superiority or freedom, it leads to pride, arrogance, and an inflated sense of self. This self-centeredness is detrimental to community.
"but charity edifieth."
In stark contrast to knowledge, Paul presents "charity" (agape love) as the true builder. Love, by its very nature, is outward-focused, self-sacrificial, and seeks the well-being of others. It constructs, strengthens, and unifies the church, fostering spiritual growth and mutual support rather than division or spiritual harm. This clause serves as the thesis statement for the entire discussion on Christian liberty.
Literary Devices
Paul employs several effective literary devices in this concise verse. Most prominent is Antithesis, where he sets "knowledge" directly against "charity" (love), highlighting their opposing effects: knowledge "puffeth up" while charity "edifieth." This sharp contrast immediately draws the reader's attention to the core tension and the superior virtue. The use of Metaphor is also significant with "puffeth up" (Greek physioō), which literally means to inflate or blow up, creating a vivid image of intellectual arrogance as an unhealthy swelling. Conversely, "edifieth" (Greek oikodoméō) employs another powerful Metaphor of building or constructing, depicting love as a positive, constructive force that builds up the spiritual house of God. These metaphors are not merely descriptive but prescriptive, illustrating the spiritual consequences of each principle.
Theological and Thematic Connections
1 Corinthians 8:1 lays the groundwork for a profound theological principle: the exercise of Christian liberty must always be governed by love. While believers are indeed free in Christ from the bondage of the law and pagan superstitions, this freedom is not absolute license. It is bounded by the higher law of love, which prioritizes the spiritual well-being of others, particularly those with a weaker conscience, over the assertion of one's own rights or superior knowledge. This passage elevates agape love to its rightful place as the supreme ethical guide for Christian conduct, demonstrating that true spiritual maturity is not measured by what one knows, but by how one loves.
Reflection and Application
1 Corinthians 8:1 serves as a timeless warning and a profound guide for Christian living. In an age where information is abundant and opinions are strongly held, Paul's words remind us that intellectual prowess or theological correctness, if unaccompanied by genuine love, can lead to spiritual arrogance, division, and harm within the body of Christ. True spiritual maturity is not merely about possessing correct doctrine or superior understanding, but about how that knowledge is applied with humility and a heart of selfless love that seeks to build up, protect, and serve others. This verse challenges us to examine our motivations: are our actions driven by a desire to assert our freedom and knowledge, or by a sincere commitment to the spiritual growth and unity of our brothers and sisters in Christ? It calls us to consider the impact of our choices on those around us, especially those who may be more vulnerable or less informed, prioritizing their edification over our personal preferences or perceived rights.
Questions for Reflection
FAQ
What specific problem was Paul addressing in 1 Corinthians 8:1?
Paul was addressing the ethical dilemma faced by the Corinthian church concerning the consumption of meat that had been offered to pagan idols. In Corinth, a bustling center of pagan worship, meat from temple sacrifices was often sold in public markets or served at social gatherings. Some believers, understanding that idols were not real gods, felt free to eat this meat. However, others, particularly new converts from pagan backgrounds, had a "weak conscience" and feared that eating such meat would defile them or imply participation in idolatry. Paul's instruction here aims to guide the church on how to navigate this issue, prioritizing unity and love over the assertion of personal knowledge or liberty.
How does "knowledge puffeth up" contrast with "charity edifieth"?
This verse presents a powerful antithesis. "Knowledge puffeth up" (from the Greek physióō) vividly describes how intellectual understanding, when divorced from love, can inflate one's ego, leading to arrogance, pride, and a self-centered approach to faith. It focuses on what I know and my rights. Conversely, "charity edifieth" (from the Greek oikodoméō) means that self-sacrificial love builds up, strengthens, and encourages others and the community as a whole. Love is outward-focused, seeking the good of the other, and thus fosters unity and spiritual growth. Paul is not against knowledge itself, but against knowledge that becomes a source of pride and division rather than a tool for humble service and building up the body of Christ.
Christ-Centered Fulfillment
1 Corinthians 8:1, with its stark contrast between knowledge that "puffeth up" and love that "edifieth," finds its ultimate fulfillment and perfect example in the person and work of Jesus Christ. Christ possessed all knowledge and wisdom, being the very "wisdom of God" 1 Corinthians 1:24. Yet, His knowledge never led to pride or self-exaltation. Instead, He emptied Himself, taking the form of a servant, and humbled Himself even to the point of death on a cross Philippians 2:7-8. His entire life and ministry were an embodiment of agape love, a love that always sought to build up, heal, and restore, even those considered "weaker" or outcast. He did not assert His divine rights or knowledge to condemn, but to save, demonstrating that true power is found in self-giving love. The cross itself is the supreme act of edifying love, where Christ, the ultimate "stronger brother," laid down His life for the "weaker" and the lost, thereby building up the church and reconciling humanity to God Ephesians 5:2. Thus, the principle of love edifying, rather than knowledge puffing up, is not merely an ethical guideline but a reflection of the very character and mission of Christ Himself.