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Commentary on 1 Corinthians 8 verses 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!
" That they likewise (remember), what was written to the Corinthians, that they "were yet carnal," who "required to be fed with milk," being as yet "unable to bear strong meat; " who also "thought that they knew somewhat, whereas they knew not yet anything, as they ought to know." When they raise the objection that the churches were rebuked, let them suppose that they were also corrected; let them also remember those (churches), concerning whose faith and knowledge and conversation the apostle "rejoices and gives thanks to God," which nevertheless even at this day, unite with those which were rebuked in the privileges of one and the same institution.
" "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.
That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."
Only when a person has love can he be said to know as he ought to know.
And then he adds a third consideration, which was of force to set them down. What then is this? that although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds,
"But if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." This is a mortal blow. "I dwell not," saith he, "on the knowledge being common to all. I say not that by hating your neighbor and by arrogance, you injure yourself most. But even though you have it by yourself alone, though you be modest, though you love your brother, even in this case you are imperfect in regard of knowledge. For as yet thou knowest nothing as thou oughtest to know." Now if we possess as yet exact knowledge of nothing, how is it that some have rushed on to such a pitch of frenzy as to say that they know God with all exactness? Whereas, though we had an exact knowledge of all other things, not even so were it possible to possess this knowledge to such an extent. For how far He is apart from all things, it is impossible even to say.
And mark how he pulls down their swelling pride: for he said not, "of the matters before us ye have not the proper knowledge," but, "about every thing." And he did not say, "ye," but, "no one whatever," be it Peter, be it Paul, be it any one else. For by this he both soothed them and carefully kept them under.
Paul shows not only that they have no love but that they have no knowledge either.
Once some brothers came to visit Antony, and Joseph was with them. Antony, wanting to test them, began to speak about holy Scripture. He asked the younger monks first the meaning of text after text, and each of them answered as well as he could. To each he said, ‘You have not yet found the right answer.’ Then he said to Joseph, ‘What do you think is the meaning of this word?’ He replied, ‘I don’t know.’ Antony said, ‘Indeed Joseph alone has found the true way, for he said he did not know.’
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SUMMARY
Paul's poignant statement in 1 Corinthians 8:2 serves as a sharp corrective to intellectual arrogance within the Corinthian church, particularly concerning their understanding of Christian liberty regarding food offered to idols. It asserts that any claim to superior knowledge, if unaccompanied by the proper attitude of humility and love, is in fact a profound demonstration of ignorance, revealing a fundamental misunderstanding of what true, God-honoring knowledge entails.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Irony in this verse, asserting that the one who thinks they know everything actually knows nothing of true value. This creates a powerful rhetorical effect, directly challenging the self-assuredness of the "strong" believers in Corinth. Furthermore, there is a clear Contrast established between a superficial, prideful "knowledge" that "puffs up" (as stated in 1 Corinthians 8:1) and the kind of profound, humble knowledge that "ought to know," which is inextricably linked with love and edification. This contrast highlights the qualitative difference between intellectual arrogance and genuine spiritual wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly impacts our understanding of the nature of Christian wisdom. It teaches that true spiritual knowledge is not merely cognitive assent to facts or doctrines, but a holistic understanding that transforms character and guides action, always tempered by humility and love. Knowledge without love can be destructive, leading to pride, division, and disregard for others, particularly those weaker in faith. Paul emphasizes that God's perspective on knowledge prioritizes its application in building up the community and honoring Him, rather than its use for self-exaltation. The ultimate measure of our understanding is not how much we know, but how we use what we know to serve God and others.
REFLECTION AND APPLICATION
Paul's words in 1 Corinthians 8:2 serve as a timeless mirror for every believer. In an age saturated with information and opinion, it's easy to mistake accumulated facts or theological prowess for genuine wisdom. This verse challenges us to examine our motivations for seeking knowledge and how we wield it. Do we use our understanding to elevate ourselves, to win arguments, or to dismiss those with differing perspectives? Or does our knowledge lead us to greater humility, deeper compassion, and a more profound commitment to building up the body of Christ? True knowledge, in God's economy, is always relational and redemptive. It recognizes its own limits and constantly defers to the greater wisdom of God's love. We are called not merely to know about God, but to know Him in a way that transforms our character and empowers us to love others sacrificially, just as He has loved us.
Questions for Reflection
FAQ
Does Paul condemn knowledge itself in this verse?
Answer: No, Paul does not condemn knowledge itself. In fact, he states in 1 Corinthians 8:1 that "we all have knowledge." The issue is not the possession of knowledge, but the attitude with which it is held and the purpose for which it is used. Paul condemns intellectual arrogance and a knowledge that lacks love and consideration for others. He implies that true knowledge is humble, discerning, and applied in a way that edifies the community, rather than causing division or stumbling. The phrase "as he ought to know" suggests that there is a correct, God-honoring way to possess and apply knowledge.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 8:2 finds its ultimate fulfillment and counterpoint in the person of Jesus Christ. While the verse critiques a prideful, incomplete human knowledge, Jesus embodies perfect, divine knowledge that is always expressed in humility and sacrificial love. Unlike those who "think that he knoweth any thing" and yet "knoweth nothing," Christ truly "knows all things" (John 21:17) and yet He did not cling to His divine prerogatives but "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). His knowledge was never used for self-exaltation but always for the edification and salvation of humanity, culminating in His self-giving on the cross. He is the "wisdom of God" (1 Corinthians 1:24) who perfectly understood the will of the Father and perfectly executed it in love, demonstrating what it truly means to "know as he ought to know." In Christ, we see that true knowledge is not merely intellectual but relational, transforming, and utterly bound up with divine love.