1 Corinthians 8:1
Verse
Context
Sermons
Zac Poonen
Paris Reidhead
Ron Bailey
Tim Conway
From the Pulpit & Classic Sermons
Shane IdlemanSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
As touching things offered unto idols - This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionists, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, etc. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately with that of other animals which had not been sacrificed, but merely killed for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaites themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing, (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry. From these observations it will at once appear that much misunderstanding and offense must have existed in the Corinthian Church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account. We know that we all have knowledge - I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased; "All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the Gospel, not being bound by Jewish laws, rites, ceremonies, etc.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offense to others." Knowledge puffeth up, but charity edifieth - This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word φυσιοι is understood by some eminent critics.
John Gill Bible Commentary
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, Act 15:28 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; 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 Co1 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.
Matthew Henry Bible Commentary
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!
Tyndale Open Study Notes
8:1–11:1 Paul now addresses the Corinthians’ question about food that has been offered to idols: Throughout the Greco-Roman world, there were temples and shrines dedicated to pagan gods. It was common for worshipers of those gods to offer animal sacrifices, and the excess meat was then sold in the market by pagan priests. The question inevitably arose as to whether Christians were free to eat such meat. Is meat taken from an animal that has been sacrificed to a pagan god inherently defiled? Paul makes no mention here of the prohibition made by the Jewish Christian leaders in Acts 15:20, 29 but emphasizes that one’s actions must be governed, above all, by loving consideration of others. After introducing the topic (1 Cor 8:1-13), he provides several illustrations of the principle of giving up one’s rights for the sake of others (9:1-27) and then gives his advice on three specific situations in which believers faced this issue. 8:1 “We all have knowledge” was apparently a common saying of the Corinthian Christians. The knowledge in question is religious knowledge, paraded by certain Christians who might have felt their superior understanding made them unaccountable to the opinions of others.
1 Corinthians 8:1
Food Sacrificed to Idols
1Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up.2The one who thinks he knows something does not yet know as he ought to know.
- Scripture
- Sermons
- Commentary
Brokenness
By Zac Poonen3.7K1:05:01BrokennessGEN 32:24PRO 16:18MAT 6:331CO 8:12CO 12:71TH 5:23JAS 4:5In this sermon, the speaker emphasizes the importance of God breaking us in order to use us effectively. He uses the example of Jacob being broken for twenty years in his father-in-law's house and Moses being broken in the wilderness for forty years. The speaker highlights that even though believers may have great knowledge and gifts, without being broken by God, their lives will be wasted. He encourages listeners to embrace the circumstances God allows in their lives and to become weak before Him, so that His power can be released through them.
Christian Ethics
By Paris Reidhead1.8K39:04Christian EthicsEthicsLove and Responsibility1CO 8:1Paris Reidhead addresses the complexities of Christian ethics in a culture rife with idolatry, particularly in Corinth, where meat offered to idols posed a dilemma for believers. He emphasizes that true Christianity is not merely about knowledge but about love and responsibility towards others, urging Christians to consider how their actions may affect weaker believers. Reidhead highlights that while Christians have liberty in Christ, they must exercise that freedom with care, ensuring it does not become a stumbling block for others. He concludes by stressing the importance of a heart transformed by the Holy Spirit, which enables believers to navigate ethical challenges with love and wisdom.
Church Life Revisited- 1 Corinthians 13
By Ron Bailey1.4K21:161CO 8:11CO 10:231CO 14:31CO 14:121CO 14:171CO 14:261CO 14:291CO 14:34
This sermon focuses on Paul's criteria for what is useful in the church, emphasizing the importance of edification and building up the covenant community. Paul's key question throughout Corinthians is whether actions edify and contribute to the growth of the church. Various Bible verses from 1 Corinthians are highlighted to illustrate the emphasis on edification, orderly conduct in spiritual gifts like tongues and prophecy, and the role of women in doctrinal teaching within the church.
Is Theology Your Idol?
By Tim Conway1.0K09:33JHN 13:341CO 8:1PHP 1:9
This sermon emphasizes the importance of not letting theology become an idol or addiction in our lives. It discusses how knowledge can either puff us up or increase our discernment, highlighting the need for humility and love in our pursuit of theological understanding. The speaker warns against using theology to separate or create division among believers, stressing that true theology should lead us to love one another more and reveal Christ to us more deeply.
Christian Ethics - Paris Readhead
By From the Pulpit & Classic Sermons32439:07Christian EthicsRadioLove and Responsibility1CO 8:1Paris Readhead emphasizes the importance of Christian ethics in navigating a culture filled with idolatry, as seen in Corinth. He explains that knowledge alone can lead to pride and cruelty, while true understanding must be accompanied by love for God and others. Readhead challenges Christians to view their liberty responsibly, ensuring that their actions do not become a stumbling block for weaker believers. He highlights that true Christian conduct is not merely about what is permissible, but about what builds up the community of faith. Ultimately, he calls for a life that reflects the love of Christ in every aspect, urging believers to consider the impact of their freedom on others.
The Boundaries of Liberty
By Shane Idleman1944:17Liberty in ChristLove and Responsibility1CO 8:1Shane Idleman discusses 'The Boundaries of Liberty,' emphasizing that while Christians are liberated through Christ, they must operate within moral boundaries to avoid leading others astray. He highlights the importance of love over knowledge, warning against using liberty as a cover for vice, and stresses the need for self-examination in how one's actions may affect others. Idleman uses examples such as alcohol consumption and modesty to illustrate how personal freedoms can impact the faith of others, urging believers to prioritize love and responsibility in their actions. Ultimately, he calls for a return to a genuine relationship with God, marked by love and compassion.
How Is It Possible That Men Should Delight in What They Do Not Believe…
By Andrew Murray0Knowledge vs. ActionMoral ResponsibilityPRO 1:7MAT 7:24LUK 6:46JHN 13:17ROM 2:131CO 8:1GAL 6:7PHP 4:92TI 3:7JAS 1:22Andrew Murray explores the paradox of individuals finding joy in knowledge they do not genuinely believe or live out. He emphasizes that while the pursuit of knowledge can be pleasurable and enlightening, it becomes dangerous in moral contexts where knowledge of duty exists without corresponding action. This disconnect leads to a blinding of the conscience and self-deception, where individuals feel satisfied with knowledge that ultimately condemns them. Murray stresses the importance of not just teaching but also training, ensuring that knowledge translates into action and character development.
Day 90, 1 Corinthians 8
By David Servant0ROM 14:231CO 6:91CO 8:11CO 8:101CO 8:12David Servant delves into Paul's teachings to the Corinthians regarding the lawfulness of eating meat sacrificed to idols. Paul emphasizes the importance of love, humility, and consideration for fellow believers in matters of knowledge and conscience. He warns against causing others to stumble by acting against their conscience, even if the action itself may not be sinful. Paul stresses the need for believers to maintain clear consciences and to help others do the same, avoiding actions that may lead to sin or confusion.
1 Corinthians 8
By John Nelson Darby0Christian ResponsibilityKnowledge vs. Love1CO 8:1John Nelson Darby discusses the complexities surrounding the consumption of food offered to idols, emphasizing that while idols are nothing in themselves, they can affect the consciences of believers. He highlights the importance of knowledge tempered with love, warning that exercising one's freedom can lead to the spiritual downfall of a weaker brother. Darby explains the distinction between God and the Lord Jesus Christ, noting that while believers are secure in their salvation, they must remain dependent on God's power and guidance. He stresses the need for believers to act in love and consideration for one another, as leading a brother into sin can have dire consequences. Ultimately, the sermon calls for a balance between knowledge and love in the Christian community.
Epistle 158
By George Fox0PeaceUnity in ChristHAB 1:3MAT 5:8MAT 8:11JHN 1:3ROM 13:10ROM 14:17ROM 14:191CO 8:11CO 13:41CO 15:47GAL 3:29GAL 4:24GAL 5:13COL 4:5TIT 2:111PE 1:22REV 3:10George Fox emphasizes the importance of living in peace and love, urging his listeners to avoid strife and contention, which undermine the good and do not edify. He highlights that true peace is found in the Holy Spirit and encourages believers to support one another in faith and grace, fostering unity and patience. Fox reminds the congregation that they are called to be peacemakers, inheriting the kingdom of God, and to live in a way that reflects the love of Christ, which fulfills the law. He calls for a rejection of prejudice and urges everyone to embrace the seed of life and peace that reigns within them, leading to eternal joy and comfort. Ultimately, he concludes with a blessing for grace and guidance from the Lord Jesus Christ.
Epistle 133
By George Fox0MAT 5:4ACT 15:91CO 8:11CO 13:6EPH 2:81TI 1:42TI 2:24HEB 11:6JAS 2:171JN 5:4JUD 1:20George Fox preaches about the importance of walking in wisdom, gentleness, meekness, thirst for righteousness, mercy, purity of heart, mourning, peacemaking, and enduring persecution for righteousness' sake as outlined in the Beatitudes. He emphasizes that love is essential for edification and that living faith, which is a gift from God, brings victory over the world, purifies the heart, and pleases God. Fox reminds the listeners that being in covenant with God through faith and love brings peace, while rejecting the light condemns individuals and puts them out of the covenant.
Love the Supreme Test of the Church
By T. Austin-Sparks0The Church's CallingDivine LoveJER 2:2JHN 2:24ACT 9:11CO 8:12CO 4:17GAL 2:20EPH 2:4HEB 12:7REV 1:5REV 2:4T. Austin-Sparks emphasizes that love is the supreme test of the Church, drawing from Ephesians 2:4 to illustrate God's great love for humanity. He explores the messages to the seven churches in Revelation, highlighting that the essence of their challenges revolves around love—specifically, the loss of first love, which encompasses suffering, discernment, and steadfastness. Sparks argues that true love is not merely sentimental but requires a deep commitment and discernment, urging the Church to return to this foundational love as it approaches the end times. He concludes that love must be the driving force behind all actions and teachings within the Church, as it is the key to understanding God's purpose.
A Life of Union and Communion With God
By Dougan Clark0PRO 3:51CO 8:11CO 13:2HEB 11:61JN 4:7Dougan Clark preaches on the inner life of holiness, emphasizing the importance of union and communion with God through faith, knowledge, and love. He highlights the need for believers to seek God's guidance in all aspects of their lives, including their studies and pursuits, to acquire wisdom and knowledge that align with God's will. Clark discusses the distinction between a life governed by faith, centered on God, and a life governed by desires, often fixated on earthly things, urging believers to transition from desire to faith to experience true rest, peace, and joy in God's will.
2 Peter 1:6
By John Gill0PatienceTemperanceROM 12:11CO 8:1GAL 5:22PHP 4:13COL 3:231TI 4:8HEB 12:1JAS 1:21PE 5:102PE 1:6John Gill emphasizes the importance of temperance and patience in the Christian life, arguing that knowledge alone is insufficient if it is not accompanied by a life of self-control and purity. He warns against the dangers of intemperance, particularly in relation to the teachings of false prophets like Simon Magus, who equated knowledge with salvation despite leading immoral lives. Gill highlights that true knowledge must be coupled with love and that patience is essential for enduring the challenges of faith, including afflictions and persecutions. He also discusses the significance of godliness, which encompasses both internal grace and external worship, as vital components of a believer's life.
A Walk of Faith
By Dougan Clark0PSA 37:4PRO 3:5ROM 12:21CO 8:1PHP 2:3HEB 11:1JAS 4:31PE 3:8Dougan Clark preaches on the outer life of holiness, emphasizing the transition from desire to faith as a key aspect of a believer's journey. He highlights the importance of seeking God's will above personal desires, and the need for faith to rule within to exhibit tranquility and simplicity outwardly. The sermon also touches on the significance of seeking knowledge approved by God and the danger of pursuing knowledge without seeking His guidance. Furthermore, it discusses the union with God in love, particularly through genuine sympathy that stems from selflessness and rejoicing with others, regardless of their relationship or circumstances.
Epistle 187
By George Fox0GEN 3:1MAT 13:6JHN 4:24ROM 16:181CO 8:1EPH 2:6PHP 1:5COL 2:23HEB 10:25JAS 3:152PE 2:18JUD 1:16George Fox preaches about dwelling in the love of God together to be built up, warning against enmity, discord, and worldly wisdom that lead to disobedience and questioning. He emphasizes the importance of standing faithful and not falling into janglings and disputes, which are the work of the devil. Fox urges believers to keep their habitation in the truth of God, shining their lights and having oil in their lamps to grow in Christ Jesus and experience unity, life, peace, and salvation.
Zeal's Precocity
By Miles J. Stanford0MAT 16:24ROM 10:21CO 8:1PHP 2:31TI 3:6Miles J. Stanford emphasizes the importance of having zeal for God accompanied by true knowledge and understanding. He warns against misdirected zeal and the dangers of being awakened to the fact that we may lack the necessary knowledge and behavior expected of us in God's grace. Stanford highlights the need for self-judgment, deeper communion with Jesus, and the importance of doing the right things in the right way through practical grace and love.
Laodicean State
By J.B. Stoney0PRO 3:51CO 1:311CO 8:11CO 10:12GAL 6:3GAL 6:14COL 2:82TI 3:7REV 3:16J.B. Stoney delves into the state of the Laodicean assembly, emphasizing the danger of boastfulness in intelligence and acquisitions while lacking pursuit of Christ. This phase represents a state of self-satisfaction and needlessness, rendering the truth powerless when man becomes the primary focus instead of Christ. Throughout history, individuals with great knowledge succumbed to self-gratification, leading to a departure from God's truth and ultimately marring the testimony.
Mere Notional Knowledge
By J.C. Philpot0PRO 2:61CO 8:1EPH 1:17COL 3:16JAS 1:22J.C. Philpot emphasizes the crucial difference between a gracious knowledge of the truth and a mere notional knowledge, highlighting how true spiritual understanding leads to repentance, transformation, and a deep love for God's people, while head knowledge leads to deception, indulgence in sin, and a love for the world. He underscores the importance of nurturing this heavenly wisdom through the word of truth, divine promises, and the power of the Holy Spirit, which strengthen and sustain believers amidst temptations, trials, and conflicts, ultimately leading to spiritual growth and a genuine experience of God's grace.
Homily 2 1 John 2:12-17
By St. Augustine0MAT 4:1LUK 10:20LUK 24:13JHN 8:58ACT 2:41ROM 1:25ROM 4:251CO 8:1EPH 3:171JN 2:12St. Augustine preaches about the importance of not loving the world and its temptations, emphasizing the need to focus on God and His eternal love. He highlights the three temptations faced by Jesus - the lust of the flesh, the lust of the eyes, and the pride of life - and how Jesus overcame them by relying on the Word of God. Augustine urges believers to resist the worldly desires and instead, embrace the will of God to abide forever in His love and grace.
Of Regeneration
By Jacob Boehme0JHN 3:3JHN 14:6ROM 8:11CO 3:161CO 8:11CO 13:2GAL 5:221JN 4:7REV 18:4Jacob Boehme preaches about the essence of regeneration or the new birth, emphasizing the need for individuals seeking salvation to allow themselves to be led out of confusion and contention by the Spirit of Christ to be born anew in Him. He highlights the importance of seeking salvation earnestly, surrendering to Christ, and living a life dedicated to Him alone.
More Than a Calvinist
By John Newton0PSA 139:7PRO 3:5ROM 9:201CO 8:1JAS 4:6John Newton preaches about the importance of humility and self-awareness in understanding spiritual truths revealed in the Scripture. He highlights the tendency for individuals to think highly of themselves and look down on others who oppose their beliefs, emphasizing the need for a deeper realization of the gap between acquired knowledge and practical application in one's life. Newton discusses the challenges of acknowledging God's omnipresence and sovereignty, and how our behavior and prayers often do not reflect a true understanding of His presence. He also delves into the concept of God's appointments being sovereign, wise, and gracious, urging believers to trust in His promises and providence even in the midst of afflictions.
Knowledge Puffeth Up; Charity Edifieth.
By Francois Fenelon0MAT 5:31CO 1:181CO 8:11CO 13:2JAS 1:5Francois Fenelon emphasizes the importance of humility, love, and charity over the pursuit of knowledge and recognition in the spiritual journey. He encourages a focus on dying to self-love, embracing humility, and seeking obscurity rather than seeking advancement and honor in religious circles. Fenelon reminds believers to listen to God in silence, renounce vanity, and practice solid virtue without seeking validation from others. He warns against the deception of knowledge puffing up the ego and highlights that true edification comes from charity and love, particularly the love of God and self-abandonment for His sake.
Epistle 58
By George Fox0Inner TruthFaithfulness in LovePSA 24:1PRO 17:24ECC 12:3ISA 55:2JER 9:3MIC 3:11MAT 5:37JHN 8:441CO 8:1COL 3:22JAS 1:26JAS 4:41JN 3:13George Fox emphasizes the importance of focusing inwardly rather than being distracted by the world, warning against lightness and superficiality. He encourages believers to be steadfast in truth, to control their speech, and to avoid the puffing up of knowledge that leads away from genuine faith. Fox calls for a reliance on the inner teacher, the Holy Spirit, rather than external influences, and stresses that true holiness cannot be found in worldly practices. He urges Christians to act in love and sincerity, using all things for God's glory, while remaining faithful amidst worldly opposition. Ultimately, he reminds believers to love one another and to dwell in the light, as the world is at enmity with God.
Knowledge and Love
By J.R. Miller0The Power of LoveKnowledge vs. LovePRO 3:5JHN 15:12ROM 13:101CO 8:11CO 13:41CO 13:13GAL 5:13EPH 4:15COL 3:141JN 4:8J.R. Miller emphasizes the distinction between knowledge and love, arguing that while knowledge is important, it can lead to arrogance and intolerance if not tempered by love. He illustrates how knowledge alone can make individuals dogmatic and critical, whereas love fosters compassion, patience, and understanding. Miller highlights that love is the true builder of character and relationships, encouraging us to extend grace and support to others, regardless of their past failures. He concludes that love, as described in 1 Corinthians 13, is the greatest virtue, guiding us to act selflessly and minister to those in need. Ultimately, love should inspire our actions and ambitions, making our lives meaningful and impactful.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
As touching things offered unto idols - This was another subject on which the Corinthians had asked the apostle's advice, and we shall understand the whole of this chapter the better when we consider one fact, viz. That there had long subsisted a controversy between the Karaites and the Traditionists, how far it was lawful to derive any benefit or advantage from things used by the Gentiles. The Karaites were a sect of the Jews who scrupulously held to the letter of the sacred writings, taking this alone for their directory. The Traditionists were those who followed the voice of the elders, interpreting the Divine testimonies by their decisions. From a work of the Karaites, entitled Addereth Eliyahu, Triglandus has extracted the following decisions, which will throw light upon this subject. "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol." - "It is unlawful to buy or sell an idol, and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it." - "The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the idol." Thus far the Karaites; and here we see one strong point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now the sign of the idol must be that placed on the animal previously to its being sacrificed, such as gilded horns and hoofs, consecrated fillets, garlands, etc. And as, after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaite would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately with that of other animals which had not been sacrificed, but merely killed for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaites themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing, (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry. From these observations it will at once appear that much misunderstanding and offense must have existed in the Corinthian Church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account. We know that we all have knowledge - I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased; "All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the Gospel, not being bound by Jewish laws, rites, ceremonies, etc.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offense to others." Knowledge puffeth up, but charity edifieth - This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word φυσιοι is understood by some eminent critics.
John Gill Bible Commentary
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, Act 15:28 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; 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 Co1 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.
Matthew Henry Bible Commentary
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!
Tyndale Open Study Notes
8:1–11:1 Paul now addresses the Corinthians’ question about food that has been offered to idols: Throughout the Greco-Roman world, there were temples and shrines dedicated to pagan gods. It was common for worshipers of those gods to offer animal sacrifices, and the excess meat was then sold in the market by pagan priests. The question inevitably arose as to whether Christians were free to eat such meat. Is meat taken from an animal that has been sacrificed to a pagan god inherently defiled? Paul makes no mention here of the prohibition made by the Jewish Christian leaders in Acts 15:20, 29 but emphasizes that one’s actions must be governed, above all, by loving consideration of others. After introducing the topic (1 Cor 8:1-13), he provides several illustrations of the principle of giving up one’s rights for the sake of others (9:1-27) and then gives his advice on three specific situations in which believers faced this issue. 8:1 “We all have knowledge” was apparently a common saying of the Corinthian Christians. The knowledge in question is religious knowledge, paraded by certain Christians who might have felt their superior understanding made them unaccountable to the opinions of others.