7. Αλλʼ) We have γνῶσιν, knowledge; but others have it not in the same degree.-τινὲς, some) an antithesis to all, 1Co 8:1. Some, viz. the Jews, holding the idol in abomination; the Greeks regarding it with reverence, 1Co 10:32.-τοῦ εἰδώλου, of the idol) They had this feeling,[65] as if the idol were something; or at least as if the thing offered to the idol were polluted thereby.-ἓως ἄÏτι, until this hour) when by this time they should have knowledge.-ὡς) as: on this depends the distinction.-μολÏνεται, is defiled) a suitable expression, by a metaphor derived from flesh.-βÏῶμα, food) used indefinitely, 1Co 8:13.-ἡμᾶς, us) having or not having knowledge.-οὠπαÏίστησι) neither as regards pleasing Him in the judgment, nor as regards displeasing Him, Ï€Ïὸς τὸ ὑστεÏεῖσθαι [so as to be accounted the worse for it]; συνίστημι, I commend; but the word παÏίστημι occupies a middle place between a good and a bad sense, as is evident from the Ep. of Athanasius, Ï€Ïος ʼ Αμοῦν, where he makes this periphrasis, φυσική τις ἔκκÏισις ἡμᾶς οὠπαÏαστήσει Ï€Ïὸς τιμωÏίαν.[66] So 1Co 8:10, οἰκοδομηθήσεται is used as a word in a middle sense. This is the foundation of lawful power [liberty, 1Co 8:9], á¼Î¾Î¿Î½ÏƒÎ¯Î±Ï‚; comp. δὲ in the next verse.-οὔτε-πεÏισσεÏομεν οὔτε-ὑστεÏοÏμεθα, neither are we the better; nor-are we the worse) because in both cases thanksgiving is retained, Rom 14:6.
[65] Ernesti says, Bibl. th. noviss. T. i., p. 511, that Bengel, along with Heumann, prefers the reading συνηθείᾳ in this verse to the common reading συνειδήσει, and approves of it, but without foundation. Certainly Bengel’s older margin has marked συνηθείαò with γ, the later with δ; and the Germ. Vers. has expressly printed συνειδήσει.-E. B.
[66] Any natural ejection in the animal functions will not bring us to punishment.
Tisch. prefers συνειδήσει with D (A) G Vulg. both Syr. Versions, and fg. Lachm. reads συνηθείᾳ with AB Memph.-ED.