1 Corinthians 8

puffs up
The phrase “puffs up” is a literal translation of the Greek term φυσιόω (phusioō). It is also the consistent gloss of the term throughout this translation (1 Cor 4:6; 18, 19; 13:4; Col 2:18). The consistency in 1 Corinthians helps readers to discern both Paul’s development of this theme and the emptiness of this kind of arrogance, since it is not based on anything real. Paul’s opponents are not truly strong, only “puffed up” in their thinking. This is why Paul says that when he comes to visit them, he will find out not their words, but their true power (or lack thereof; 4:19). In the immediate context, Paul is saying that the Corinthians might think they have “knowledge” about something, but simply presuming to know something is not the substance of true knowledge (v. 2), for such “knowledge puffs up, but love builds up” (v. 1). In this verse, readers can see that true knowledge is discerned when it works itself out in love. This is commonly referred to as the distinction between “head knowledge” and “heart knowledge,” with the latter referring to knowledge that translates to one’s affections and actions.

builds up
While this verb is occassionally translated as “edifies,” the English gloss of “builds up” is preferred in this case in order to illuminate the word play with the same verb in verse 10 (οἰκοδομέω; oikodomeō), where the metaphor of construction or building is more prominent. Here, Paul is clarifying what truly builds another up (i.e., love), and later, he describes how a lack of love can build someone up in a bad way, such that the other person’s faith is actually ruined by a practice not founded on faith (vv. 10–11).

thinks
“Thinks” is a consistent translation of the verb δοκέω (dokeō) in this context (cf. 7:40). Here, it refers to one’s opinion of oneself. Paul says that if someone considers himself to be one who has knowledge, then that is an indication that this person has more to learn. This is because true knowledge from God will not only impart awareness of something, but it will also show someone that there is much left to learn, much that they do not yet know. For someone to lack this perspective reveals that he has “not yet known as he ought to know.”

has known
The phrase “has known” well captures the perfect tense of the Greek verb γινώσκω (ginōskō) here. Since the perfect tense stresses a present state that results from a past action, this translation helps the English reader to better understand that in this person’s mind, he thinks himself to have arrived at the destination of his journey to know something. And yet, here and elsewhere (cf. Phil 3:7–16), Paul clarifies that the believer always has more to learn until glory (cf. 1 Cor 13:12).

has been known
Similar to the above, the phrase “has been known” captures the perfect passive form of the Greek verb γινώσκω (ginōskō) here. Since the perfect tense stresses a present state that results from a past action, this translation helps to stress how the believer is truly and presently known by God in a relational sense due to His work in the past. And by shifting to the passive voice, Paul anchors man’s knowledge in its only proper source: God Himself (cf. Dan 2:21). In doing this, Paul identifies a compelling way to reveal whether or not someone truly “knows” something. Because God’s “knowledge” can be another way of describing His love (cf. Ps 1:6; Jer 1:5), Paul plays on this word and anchors it in God in order to help his readers see that true knowledge must therefore come from God (not oneself) and result in love (not self-praise). In one sense, this is Paul saying “we know because He first knew us” (cf. 1 John 4:19).

is nothing in the world
Saying that an idol “is nothing in the world” provides a clean translation both in English and in Greek (οὐδὲν εἴδωλον ἐν κόσμῳ; ouden eidōlon en kosmō). While some translations opt for a more dynamic rendering (e.g., “there is no such thing;” “has no real existence”), this translation captures the Greek more literally and preserves Paul’s rhetorical emphasis on how idols are not true gods, which he clarifies in the next clause (1 Cor 10:19; Gal 4:8). In this way, Paul implies that idols are generated purely by man’s imagination and yet do not truly exist in God’s world. Though men submit themselves to all kinds of things as “god” (cf. v. 5), God knows of no other gods who are truly gods (Isa 44:8).

see to it
Though some translations have something like “take care” or “be careful” here, the Greek verb more literally describes the idea of “seeing” or “watching” (βλέπω; blepō). Thus, it is translated here and in many other instances as “see to it” (cf. Matt 24:4; Mark 13:5, 33; Luke 21:8; Col 2:8; Heb 3:12; 12:25) to provide the most literal rendering possible while preserving the sense in context. Here, believers are instructed to watch carefully, or see to it, that they do not cause a weaker brother to stumble by participating in something that is within the realm of Christian liberty, yet violates the weak one’s conscience.

authority
“Authority” translates the Greek term ἐξουσία (exousia), which refers to ones right or freedom and power to act (see BDAG and Abbot-Smith on ἐξουσία). This common rendering ties in closely with the use of the term in chapter 9 (9:4–6, 12, 18). There, Paul acknowledges the power and right to act a certain way in certain cases, and yet in both chapters 8 and 9, he clarifies that the right to act does not make the act right. Rather, one’s authority should be employed in the service of love (9:22–23; 10:23).

built up
Refer to the discussion on verse 1 above. Paul is making the point that while love is supposed to build up in a positive way (v. 1), the selfish exercise of Christian liberty can build up a weaker believer in a negative way to do something that violates his or her conscience.

in that way
The phrase “in that way” gives a clearer presentation of the adverb οὕτως (houtōs), which describes the manner in which something is done. This clarifies the sense better than the English word “so” because the term “so” can also indicate a conclusion. But Paul is not concluding an argument with this term. Rather, he is describing the way in which a stronger brother can harm the faith of a weaker brother by the raw exercise of his Christian rights with no regard to love.