As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one.

But as for the meats that are sacrificed to idols, we know that an idol is nothing in the world, and that there is no God but one.

concerning then the eating of things sacrificed to idols, we know that an idol is nothing in the world, and that there is no other God save one.

Therefore as concerning the eating of those things that are offered in sacrifice to idols, we know that an idol is nothing in the world, and that there is no other God but one.

Concerning the eating then of the things sacrificed to idols, we have known that an idol is nothing in the world, and that there is no other God except one;

As to eating things which have been sacrificed to idols, we are fully aware that an idol is nothing in the world, and that there is no God but One.

But as to the foods that are immolated to idols, we know that an idol in the world is nothing, and that no one is God, except One.

With reference, then, to eating food that has been offered to idols – we are aware that an idol is nothing in the world, and that there is no God but one.

Concerning, therefore, the eating of those things He now returns to the statement with which he had set out, and speaks more plainly in reference to the pretext made use of by the Corinthians. For as the whole of the evil took its rise from this root -- that they were pleased with themselves, and despised others, he condemns, in general, that contemptuous knowledge which is not seasoned with love. Now, however, he explains particularly, what is the kind of knowledge on which they valued themselves -- that an idol is an empty figment of the human brain, and must therefore be reckoned as nothing; and accordingly, that the consecration, that is gone through in name of the idol, is a foolish imagination, and of no importance, and that a Christian man, therefore, is not polluted, who, without reverence for the idol, eats of things offered to idols. This is the sum of the excuse, and it is not set aside by Paul as false, (for it contains excellent doctrine,) but because they abused it, in opposition to love As to the words, Erasmus reads thus -- "An idol has no existence." I prefer the rendering of the old translation -- An idol is nothing. For the argument is this -- that an idol is nothing, inasmuch as there is but one God; for it follows admirably -- "If there is no other God besides our God, then an idol is an empty dream, and mere vanity." When he says -- and there is none other God but one, I understand the conjunction and as meaning because. For the reason why an idol is nothing is, that it must be estimated according to the thing that it represents. Now it is appointed for the purpose of representing God: nay more, for the purpose of representing false gods, inasmuch as there is but one God, who is invisible and incomprehensible. The reason, too, must be carefully observed -- An idol is nothing because there is no God but one; for he is the invisible God, and cannot be represented by a visible sign, so as to be worshipped through means of it. Whether, therefore, idols are erected to represent the true God, or false gods, it is in all cases a perverse contrivance. Hence Habakkuk calls idols teachers of lies, (Habakkuk 2:18,) because they deal falsely in pretending to give a figure or image of God, and deceive men under a false title. Hence ouden (nothing) refers not to essence, but to quality -- for an idol is made of some substance -- either silver, or wood, or stone; but as God does not choose to be represented in this way, it is vanity and nothing as to meaning and use.

As concerning therefore - The parenthesis closes with 1-Corinthians 8:3. The apostle now proceeds to the real question in debate, and repeats in this verse the question, and the admission that all had knowledge. The admission that all had knowledge proceeds through 1-Corinthians 8:4-6; and in 1-Corinthians 8:7 he gives the answer to it. In 1-Corinthians 8:4-6 everything is admitted by Paul which they asked in regard to the real extent of their knowledge on this subject; and in 1-Corinthians 8:7 he shows that even on the ground of this admission, the conclusion would not follow that it was right to partake of the food offered in sacrifice in the temple of an idol.
The eating of those things - Whether it is right to eat them. Here the question is varied somewhat from what it was in 1-Corinthians 8:1, but substantially the same inquiry is stated. The question was, whether it was right for Christians to eat the meat of animals that had been slain in sacrifice to idols.
We know - 1-Corinthians 8:1. We Corinthians know; and Paul seems fully to admit that they had all the knowledge which they claimed, 1-Corinthians 8:7. But his object was to show that even admitting that, it would not follow that it would be right to partake of that meat. It is well to bear in mind that the object of their statement in regard to knowledge was, to show that there could be no impropriety in partaking of the food. This argument the apostle answers in 1-Corinthians 8:7.
That an idol is nothing - Is not the true God; is not a proper object of worship. We are not so stupid as to suppose that the block of wood, or the carved image, or the chiseled marble is a real intelligence and is conscious and capable of receiving worship, or benefiting its volaries. We fully admit, and know, that the whole thing is delusive; and there can be no danger that, by partaking of the food offered in sacrifice to them, we should ever be brought to a belief of the stupendous falsehood that they are true objects of worship, or to deny the true God. There is no doubt that the more intelligent pagan had this knowledge; and doubtless nearly all Christians possessed it, though a few who had been educated in the grosser views of paganism might still have regarded the idol with a superstitious reverence, For whatever might have been the knowledge of statesmen and philosophers on the subject, it was still doubtless true that the great mass of the pagan world did regard the dumb idols as the proper objects of worship, and supposed that they were inhabited by invisible spirits - the gods. For purposes of state, and policy, and imposition, the lawgivers and priests of the pagan world were careful to cherish this delusion; see 1-Corinthians 8:7.
Is nothing - Is delusive; is imaginary. There may have been a reference here to the name of an idol among the Hebrews. They called idols אלילים 'ĕlı̂yliym (Elilim), or in the singular אליל 'ĕlı̂yl (Elil}}, vain, null, nothingworth, nothingness, vanity, weakness, etc.; indicating their vanity and powerlessness; Leviticus 26:1; 1-Chronicles 16:26; Isaiah 2:8; Isaiah 10:10; Isaiah 19:11, Isaiah 19:13, Isaiah 19:20; Isaiah 31:7; Psalm 90:5; Ezekiel 30:13; Habakkuk 2:18; Zac 11:17, etc.
In the world - It is nothing at all; it has no power over the world; no real existence anywhere. There are no such gods as the pagans pretend to worship. There is but one God; and that fact is known to us all. The phrase "in the world" seems to be added by way of emphasis, to show the utter nothingness of idols; to explain in the most emphatic manner the belief that they had no real existence.
And that there is none other God but one - This was a great cardinal truth of religion; see the note at Mark 12:29; compare Deuteronomy 6:4-5. To keep this great truth in mind was the grand object of the Jewish economy; and this was so plain, and important, that the Corinthians supposed that it must be admitted by all. Even though they should partake of the meat that was offered in sacrifice to idols, yet they supposed it was not possible that any of them could forget the great cardinal truth that there was but one God.

Things that are offered in sacrifice - See on the first verse, (1-Corinthians 8:1 (note)).
An idol is nothing in the world - Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Ειδωλον, idol, is ὁμοιωμα, εικων, σημειον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ουδεν ειδωλον signifies there is no idol, no representation of God, in the world. Images there are of stone, wood and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on 1-Corinthians 8:1; (1-Corinthians 8:1 (note)) as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not אלהים Elohim, the true God; but they are אלילים, nothings, and הבלים habalim, Vanity.

(2) As concerning therefore the eating of those things that are offered in sacrifice unto (d) idols, we know that an idol [is] (e) nothing in the world, and that [there is] none other God but one.
(2) The application of that answer to things offered to idols: I grant, he says, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that food cannot be made either holy or profane by the idol. But it does not follow therefore, that a man may, without regard of what they are, use those foods as any other.
(d) The word "idol" in this place is taken for an image which is made to represent some godhead, so that worship might be given to it: whereupon came the word "idolatry", that is to say, "image service".
(e) Is a vain dream.

As concerning therefore the eating of those things,.... The apostle having enlarged on the head of knowledge, which those who made an ill use of their Christian liberty urged in favour of their conduct; he returns to the subject in question, in relation to meats,
that are offered in sacrifice unto idols. The determinations of the Jewish schools concerning this affair are as follow, which admit of no manner of profit by them in any shape:
"a beast, the whole of which they offer to idols, is forbidden of profit, even its dung, and its bones, and its horns, and its hoofs, and its skin, all is forbid to be of any profit'' (y).
Again (z),
"flesh or wine, or fruits, which are brought in to be offered up to idols, are not forbidden to profit with, although they are brought into the idol's temple, until they offer them up before it; "but when offered up before it"; they become an offering; and though they may return them, and bring them out, lo, these are forbidden for ever; and all that is found in an idol's temple, even water and salt, are forbidden of profit by the law, , "and he that eats anything thereof" is to be beaten.''
Once more (a),
"an Israelite that lifts up a cheese to worship it, but does not worship it, but a Gentile worships it, it is forbidden of profit, became the lifting of it up is an action; and so if he lifts up an egg, and a Gentile comes and worships it, it is forbidden; he that cuts a gourd, or any such thing, and worships it, it is forbidden, &c.''
But by these decrees we Christians are not bound;
we know that an idol is nothing in the world; among the things created by God in the world; for though the matter of it may be of God, the form is of men; nor has it any share in the government of the world: and though that of which it may be made, as gold, silver, brass, &c. is something; yet as it is a form and representation of God, it is nothing, because there can be no representation of the invisible God; it is nothing, that is, it has no divinity in it, it is no God. Though it may have an existence, as the sun, moon, and stars, yet not divinity; and in that sense nothing. The apostle here speaks the language of the Jewish doctors, who say (b),
"why dost thou envy an idol? , "since it is nothing, or there is nothing it."''
And again (c),
"the Rabbins say, since , "there is nothing in an idol", why do they call them deities;''
Very likely the apostle may have reference to the Hebrew word for idols, which signifies things of nought, that are good for nothing, are of no value, and are as nothing, Isaiah 2:20.
And that there is none other God but one. This clause may be considered either as a reason of the former, why an idol is nothing, is no deity, is no God, "for there is none other God but one", as it may be rendered; or as a part of what believers know; for as they know an idol is nothing, so they know, both from reason and revelation, from the books of the Old and New Testament, that there is but one God, and consequently that idols are nothing, and that they cannot defile them, nor anything that is offered to them.
(y) Maimon. Hilch. Obede Cochabim, &c. c. 7. sect. 3. (z) Ib. sect. 15. (a) Ib. c. 8. sect. 3. (b) Prefat. ad Echa Rabbati, fol. 40. 3. (c) Debarim Rabba, fol. 236. 2. Tzeror Hammor, fol. 135. 2. & 138. 2. & 141. 4.

As concerning, &c.--resuming the subject begun in 1-Corinthians 8:1, "As touching," &c.
idol is nothing--has no true being at all, the god it represents is not a living reality. This does not contradict 1-Corinthians 10:20, which states that they who worship idols, worship devils; for here it is the GODS believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers.
none other God--The oldest manuscripts omit the word "other"; which gives a clearer sense.

We know that an idol is nothing. Not a god, not even a living being. Only wood, stone, or metal.
Though there be that are called gods. The heathen world worshiped many false gods.
But to us there is but one God. To Christians, there is but one divinity, one object of worship, the true and living God. One God, the Father, instead of the "gods many;" one Lord, Christ, instead of the "lords many" of heathenism; one God, and one Mediator between man and God.

We know that an idol is nothing - A mere nominal god, having no divinity, virtue, or power.