1. Things offered unto idols (cidwAoIttwv). See on Apoc. ii. 14.
We know that we all, etc. The arrangement of the text is in question. Evidently a parenthesis intervenes between the beginning of ver. 1 and ver. 4. It seems best to begin this parenthesis with knowledge puffeth up, and to end it with known of him (ver. 3).
* On the subject of Paul’s view of celibacy, see Stanley’s ‘‘ Commentary on Corinthians,” p. 117 sqq. Vou. III.—15
226 WORD STUDIES IN THE NEW TESTAMENT. [Ca VUL
We all have knowledge (sdvres yuaow éyxouev). The exact reference of these words must remain uncertain. Some understand Paul himself and the more enlightened Corinthians. Others, all Christians. All the expositions are but guesses. I prefer, on the whole, the view that Paul is here repeating, either verbally or in substance, a passage from the letter of the Corinthians to him. In that case the sense is slightly ironical: “We know, to use your own words, that we all have knowl- edge.” The parenthesis thus comes in with an appropriate cautionary force.
Puffeth up. See on ch. iv. 6. The contrast is striking be- tween puffing up and building up—a bubble and a building.
9. That he knoweth anything (éyvaxévas 71). Or, literally, has come to know. See on John ii. 24; iii. 10; xvii. 3. Show- ing in what sense knowledge was used in the previous clause: fancied knowledge ; knowledge of divine things without love.
3. The same is known of Him (ov70s éyv@otat i’ avTod). The same, i.e., this same man who loves God. He does not say knows God, but implies this in the larger truth, is known by God. Oompare Gal. iv. 9; 1 John iy. 7, 8,16; 2 Tim. ii. 19. Iwdonw in New-Testament Greek often denotes a per- sonal relation between the knower and the known, so that the knowledge of an object implies the influence of that object upon the knower. So John ii. 24, 25; 1 Cor. ii. 8; 1 John iv. 8. In John the relation itself is expressed by the verb. John xvii. 3, 25; 1 John v. 20; iv. 6; i, 3,4) 9.”
An idol is nothing in the world (ovdev eiSmrov év Koop). Rey., no idol ts anything. An idol is a nonentity. The em- phasis is on the nothingness of the idol, hence the emphatic position of oddev nothing. It is a mere stock or stone, having no real significance in heaven or on earth. One of the Old- Testament names for heathen gods is elzlim nothings. Idol (eld@dov) is primarily an image or likeness. In Greek writers
*The student should carefully study Cremer’s article ywdéonw in the ‘‘ Biblico-Theological Lexicon of New-Testament Greek.”
Cu. VIII] THE FIRST EPISTLE TO THE CORINTHIANS. 227
it is sometimes used of the shades of the dead, or the fantasies of the mind. In the Old Testament, the number and variety of the words representing the objects of heathen worship, are a striking commentary upon the general prevalence of idolatry. Eidwdov image stands in the Septuagint for several of the dif- ferent Hebrew terms for édols ; as, elilim things of nought ; gillulim things rolled about, as logs or masses of stone ; cham- manim sun-pillars, ete. Other words are also used to translate the same Hebrew terms, but in all cases the idea is that of the material object as shaped by mechanical processes, or as being in itself an object of terror, or a vain or abominable thing, a mere device of man.
5. Gods—lords. Superhuman beings to whom these titles are given, as Eph. vi. 12; 2 Cor. iv. 4; John xii. 31; xiv. 30.
7. With conscience of the idol (79 cuvesdices Tod e’S@Xov). The best texts read cvvnIela custom, which occurs only here and John xviii. 39; see note. Lit., with custom of the idol # i.e., as Rev., being used to the idol. Their long habit previous to their conversion made them still regard their offering as made to something really existent, and consequently to feel that it was sinful to eat of meat thus offered.