1 Corinthians 8:1

ny 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. Verse 2 He knoweth nothing yet, etc. - The person who acts in this rash, unfeeling way, from the general knowledge which he has of the vanity of idolatry and the liberty which the Gospel affords from Jewish rites, with all his knowledge does not know this, that though the first and greatest commandment says, Thou shalt love the Lord thy God with all thy heart, etc., yet the second is like unto it: Thou shalt love thy neighbor as thyself. He, then, that can torment his neighbour's weak or tender conscience with his food or his conduct, does not love him as himself, and therefore knows nothing as he ought to know. Verse 3 But if any man love God - In that way which the commandment requires, which will necessarily beget love to his neighbor, the same is known of him - is approved of God, and acknowledged as his genuine follower. Verse 4 Things that are offered in sacrifice - See on the first verse, ( 1Cor 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 1Cor 8:1 ; ( 1Cor 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. Verse 5 There be that are called gods - There are many images that are supposed to be representations of divinities: but these divinities are nothing, the figments of mere fancy; and these images have no corresponding realities. Whether in heaven or in earth - As the sun, moon, planets, stars, the ocean, rivers, trees, etc. And thus there are, nominally, gods many, and lords many. Verse 6 But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth. And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι' αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved. Verse 7 There is not in every man that knowledge - This is spoken in reference to what is said, 1Cor 8:4 : We know that an idol is nothing in the world; for some with a conscience of the idol, viz. that it is something, eat it - the flesh that was offered to the idol, as a thing thus offered, considering the feast as a sacred banquet, by which they have fellowship with the idol. And their conscience being weak - not properly instructed in Divine things, is defiled - he performs what he does as an act of religious worship, and thus his conscience contracts guilt through this idolatry. As in the commencement of Christianity, among the Jews that were converted, there were many found who incorporated the rites of the law with the principles of the Gospel; so, doubtless, among the Gentiles, there were several who did not at once throw aside all their idolatry or idolatrous notions, but preserved some of its more spiritual and imposing parts, and might think it necessary to mingle idolatrous feasts with the rites of Christianity; as the sacrament of the Lord's supper was certainly considered as a feast upon a sacrifice, as I have proved in my Discourse on the Nature and Design of the Eucharist. As the minds of many of these young Gentile converts could not, as yet, have been deeply endued with spiritual knowledge, they might incorporate these feasts, and confound their nature and properties. Verse 8 Meat commendeth us not to God - No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss. Verse 9 But take heed - Lest by frequenting such feasts and eating things offered to idols, under the conviction that an idol is nothing, and that you may eat those things innocently, this liberty of yours should become a means of grievously offending a weak brother who has not your knowledge, or inducing one who respects you for your superior knowledge to partake of these things with the conscience, the persuasion and belief, that an idol is something, and to conclude, that as you partake of such things, so he may also, and with safety. He is not possessed of your superior information on this point, and he eats to the idol what you take as a common meal. Verse 10 If any man see thee which hast knowledge - Of the true God, and who art reputed for thy skill in Divine things. Sit at meat in the idol's temple - Is it not strange that any professing the knowledge of the true God should even enter one of those temples? And is it not more surprising that any Christian should be found to feast there? But by all this we may see that the boasted knowledge of the Corinthians had very little depth in things purely spiritual. There are many curious thin-spun theories in the rabbinical writings concerning entering idol temples, and eating there, and even worshipping there, providing the mind be towards the true God. Dr. Lightfoot produces several quotations to prove this. Perhaps the man of knowledge mentioned by the apostle was one of those who, possessing a convenient conscience, could accommodate himself to all circumstances; be a heathen without and a Christian within, and vice versa, as circumstances might require. Be emboldened to eat - Οικοδομηθησεται, Be built up - be confirmed and established in that opinion which before he doubtingly held, that on seeing You eat he may be led to think there is no harm in feasting in an idol temple, nor in eating things offered to idols. Verse 11 Shall the weak brother perish - Being first taught by thy conduct that there was no harm in thus eating, he grieves the Spirit of God; becomes again darkened and hardened; and, sliding back into idolatry, dies in it, and so finally perishes. For whom Christ died? - So we learn that a man may perish for whom Christ died: this admits of no quibble. If a man for whom Christ died, apostatizing from Christianity, (for he is called a brother though weak), return again to and die in idolatry, cannot go to heaven; then a man for whom Christ died may perish everlastingly. And if it were possible for a believer, whether strong or weak, to retrace his steps back to idolatry and die in it, surely it is possible for a man, who had escaped the pollutions that are in the world, to return to it, live and die in its spirit, and perish everlastingly also. Let him that readeth understand. Verse 12 But when ye sin so against the brethren - Against Christians, who are called by the Gospel to abhor and detest all such abominations. Ye sin against Christ - By sending to perdition, through your bad example, a soul for whom he shed his blood; and so far defeating the gracious intentions of his sacrificial death. This is a farther intimation, that a person for whom Christ died may perish; and this is the drift of the apostle's argument. Verse 13 Wherefore, etc. - Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin. The following words of Origen contain a very solemn lesson and warning: "If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ; our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways, and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us." See Whitby on this place. 1. The greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven. 2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and Rom 14:15 ; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavor to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it, and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition. If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother perish; and might have that effect, had not God determined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it. Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom he has purchased by his blood; and destroying them for whose salvation he has suffered. If this intent of Christ's death be denied, how can we show in what Christ has demonstrated his great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to him as members of his mystical body, are we injurious to Christ? See Whitby on this place. 3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the Church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces. 4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties. 5. Though we are bound to take heed that we put not a stumbling block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blamable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man's conscience, how sincere soever he may be. 6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them. Introduction St. Paul vindicates his apostleship, and shows that he has equal rights and privileges with Peter and the brethren of our Lord; and that he is not bound, while doing the work of an apostle, to labor with his hands for his own support, 1Cor 9:1-6 . He who labors should live by the fruit of his own industry, 1Cor 9:7 . For the law will not allow even the ox to be muzzled which treads out the corn, 1Cor 9:8-10 . Those who minister in spiritual things have a right to a secular support for their work, 1Cor 9:11-14 . He shows the disinterested manner in which he has preached the Gospel, 1Cor 9:15-18 . Now he accommodated himself to the prejudices of men, in order to bring about their salvation, 1Cor 9:19-23 . The way to heaven compared to a race, 1Cor 9:24 . The qualifications of those who may expect success in the games celebrated at Corinth, and what that success implies, 1Cor 9:25 . The apostle applies these things spiritually to himself; and states the necessity of keeping his body in subjection, lest, after having proclaimed salvation to others, he should become a castaway, 1Cor 9:26 , 1Cor 9:27 . Verse 1 Am I not an apostle? - It is sufficiently evident that there were persons at Corinth who questioned the apostleship of St. Paul; and he was obliged to walk very circumspectly that they might not find any occasion against him. It appears also that he had given them all his apostolical labors gratis; and even this, which was the highest proof of his disinterested benevolence, was produced by his opposers as an argument against him. "Prophets, and all divinely commissioned men, have a right to their secular support; you take nothing: - is not this from a conviction that you have no apostolical right?" On this point the apostle immediately enters on his own defense.

ols. ( a. d. 57.) 1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him. 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 ( v. 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 ch. x. 25 . Nay, feasts, as Athenæus 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, athyta 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, v. 4 . The apostle seems to answer more directly to the case ( ch. x. ), 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. x . 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 ( v. 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, v. 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! On Eating Things Offered to Idols. ( a. d.

Introduction to 1st Corinthians Chapter 8 IN this chapter another subject is discussed, which had been proposed by the church at Corinth for the decision of the apostle: Whether it was right for Christians to partake of the meat that had been offered in sacrifice to idols? On this question there would be doubtless a difference of opinion kmong the Corinthian Christians. When those sacrifices were made to heathen gods, a part of the animal was given to the priest that officiated, a part was consumed on the altar, and a part (probably the principal part) was the property of him who offered it. This part was either eaten by him at home, as food which had been in some sense consecrated or blessed by having been offered to an idol; or it was partaken of at a feast in honour of the idol; or it was in some instances exposed for sale in the market, in the same way as other meat. Whether, therefore, it would be right to partake of that food, either when invited to the house of a heathen friend, or when it was exposed for sale in the market, was a question which could not but present itself to a conscientious Christian. The objection to partaking of it would be, that to partake of it either in the temples or at the feasts of their heathen neighbours, would be to lend their countenance to idolatry. On the other hand, there were many who supposed that it was always lawful, and that the scruples of their brethren were needless. Some of their arguments Paul has alluded to in the course of the chapter: they were, that an idol was nothing in the world; that there was but one God, and that every one must know this; and that, therefore; there was no danger that any worshipper of the true God could be led into the absurdities of idolatry, 1Cor 8:4-6. To this the apostle replies, that though there might be this knowledge, yet (1.) knowledge sometimes puffed up, and made us proud, and that we should be careful lest it should lead us astray by our vain self-confidence, 1Cor 8:1,2,7. (2.) That all had not that knowledge, ( 1Cor 8:7 ) and that they even then, notwithstanding all the light which had been shed around them by Christianity, and notwithstanding the absurdity of idolatry, still regarded an idol as a real existence, as a god, and worshipped it as such; and that it would be highly improper to countenance in any way that idea. He left the inference, therefore, that it was not proper, from this argument, to partake of the sacrifices to idols. A second argument in favour of partaking of that food is alluded to in 1Cor 8:8; to wit, that it must be in itself a matter of indifference; that it could make no difference before God, where all depended on moral purity and holiness of heart, whether a man had eaten meat or not; that we were really no better or worse for it; and that, therefore, it was proper to partake of that food. To this Paul replies, (1.) that though this was true, as an abstract proposition, yet it might be the occasion of leading others into sin, 1Cor 8:9. (2.) That the effect on a weak brother would be to lead him to suppose that an idol was something, and to confirm him in his supposition that an idol should have some regard, and be worshipped in the temple, 1Cor 8:10. (3.) That the consequence might be, that a Christian of little information and experience might be drawn away and perish, 1Cor 8:11. (4.) That this would be to sin against Christ, if a feeble Christian should be thus destroyed, 1Cor 8:12. And, (5.) that as for himself, if indulgence in meat was in any way the occasion of making another sin, he would eat no meat as long as the world stood, ( 1Cor 8:13;) since to abstain from meat was a far less evil than the injury or destruction of an immortal soul. Verse 1. Now as touching. In regard to; in answer to your inquiry whether it is right or not to partake of those things. Things offered unto idols. Sacrifices unto idols. Meat that had been offered in sacrifice, and then either exposed to sale in the market, or served up at the feasts held in honour of idols at their temples, or at the houses of their devotees. The priests, who were entitled to a part of the meat that was offered in sacrifice, would expose it to sale in the market; and it was a custom with the Gentiles to make feasts in honour of the idol gods on the meat that was offered in sacrifice. See 1Cor 8:10 of this chapter, and 1Cor 10:20,21. Some Christians would hold that there could be no harm in partaking of this meat any more than any other meat, since an idol was nothing; and others would have many scruples in regard to it, since it would seem to countenance idol worship. The request made of Paul was, that he should settle some general principle which they might all safely follow. We know. We admit; we cannot dispute; it is so plain a case that no one can be ignorant on this point. Probably these are the words of the Corinthians, and perhaps they were contained in the letter which was sent to Paul. They would affirm that they were not ignorant in regard to the nature of idols; they were well assured that they were nothing at all; and hence they seemed to infer that it might be right and proper to partake of this food anywhere and everywhere, even in the idol temples themselves. See 1Cor 8:10. To this Paul replies in the course of the chapter, and particularly in 1Cor 8:7. That we all have knowledge. That is, on this subject; we are acquainted with the true nature of idols, and of idol worship; we all esteem an idol to be nothing, and cannot be in danger of being led into idolatry, or into any improper views in regard to this subject, by participating of the food and feasts connected with idol worship. This is the statement and argument of the Corinthians. To this Paul makes two answers. (1.) In a parenthesis in 1Cor 8:1-3, to wit, that it was not safe to rely on mere knowledge in such a case, since the effect of mere knowledge was often to puff men up and to make them proud, but that they ought to act rather from "charity," or love; and, (2.) that though the mass of them might have this knowledge, yet that all did not possess it, and they might be injured, 1Cor 8:7. Having stated this argument of the Corinthians, that all had knowledge, in 1Cor 8:1, Paul then in a parenthesis states the usual effect of knowledge, and shows that it is not a safe guide, 1Cor 8:1-3. In 1Cor 8:4, he resumes the statement (commenced in 1Cor 8:1 ) of the Corinthians, but which, in a mode quite frequent in his writings, he had broken off by his parenthesis on the subject of knowledge; and in 1Cor 8:4-6, he states the argument more at length--concedes that there was to them but one God, and that the majority of them must know that; but states in 1Cor 8:7, that all had not this knowledge, and that those who had knowledge ought to act so as not to injure those who had not. Knowledge puffeth up. This is the beginning of the parenthesis. It is the reply of Paul to the statement of the Corinthians, that all had knowledge. The sense is, "Admitting that you all have knowledge; that you know what is the nature of an idol, and of idol worship; yet mere knowledge in this case is not a safe guide; its effect may be to puff up, to fill with pride and self-sufficiency, and to lead you astray. Charity, or love, as well as knowledge, should be allowed to come in as a guide in such cases, and will be a safer guide than mere knowledge." There had been some remarkable proofs of the impropriety of relying on mere knowledge as a guide in religious matters among the Corinthians, and it was well for Paul to remind them of it. These pretenders to uncommon wisdom had given rise to their factions, disputes, and parties, (see chap. i.--iii.;) and Paul now reminds them that it was not safe to rely on such a guide. And it is no more safe now than it was then. Mere knowledge, or science, when the heart is not right, fills with pride; swells a man with vain self-confidence and reliance in his own powers, and very often leads him entirely astray. Knowledge combined with right feelings, with pure principles, with a heart filled with love to God and men, may be trusted; but not mere intellectual attainments--mere abstract science--the mere cultivation of the intellect. Unless the heart is cultivated with that, the effect of knowledge is to make a man a pedant; to fill him with vain ideas of his own importance; and thus to lead him into error and to sin. But charity edifieth. Love, (ηαγαπη;) so the word means; and so it would be well to translate it. Our word charity we now apply almost exclusively to alms, giving, or to the favourable opinion which we entertain of others when they seem to be in error or fault. The word in the Scripture means simply love. 1Cor 13:1 and following. The sense here is, "Knowledge is not a safe guide, and should not be trusted. Love to each other and to God, true Christian affection, will be a safer guide than mere knowledge. Your conclusion on this question should not be formed from mere abstract knowledge; but you should ask what LOVE to others--to the peace, purity, happiness, and salvation of your brethren--would demand. If love to them would prompt to this course, and permit you to partake of this food, it should be done; if not, if it would injure them, whatever mere knowledge would dictate, it should not be done." The doctrine is, that love to God and to each other is a better guide in determining what to do than mere knowledge. And it is so. It will prompt us to seek the welfare of others, and to avoid what would injure them. It will make us tender, affectionate, and kind; and will better tell us what to do, and how to do it in the best way, than all the abstract knowledge that is conceivable. The man who is influenced by love, ever pure and ever glowing, is not in much danger of going astray, or of doing injury to the cause of God. The man who relies on his knowledge is heady, high-minded, obstinate, contentious, vexatious, perverse, opinionated; and most of the difficulties in the church arise from such men. Love makes no difficulty, but heals and allays all: mere knowledge heals or allays none, but is often the occasion of most bitter strife and contention. Paul was wise in recommending that the question should be settled by love; and it would be wise if all Christians would follow his instructions. (a) "unto idols" Acts 15:10,19 (b) "knowledge" Rom 14:14,22 (c) "puffeth" Isa 47:10 (*) "charity" "love" (d) "edifieth" 1Cor 13 Verse

Now concerning the next question you proposed. All of us have knowledge - A gentle reproof of their self - conceit. Knowledge without love always puffeth up. Love alone edifies - Builds us up in holiness.