others; whether from persecution or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom. 8th. We should not be immoderate in our joy. ver. 30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close. What a change should this thought make in a world of gayety, and mirth, and song! It should not make men gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a gay and thoughtless world! How would it close the theatre and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now gay and thoughtless world! "Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration. 9th. What an effect would the thought that "time is short," and that "the fashion of this world passeth away," have on the lovers of wealth! It would, (1.) Teach them that property is of little value. (2.) That the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar. (3.) A man feeling this, would be led (or should be) to make a good use of his property on earth. See Note, Luke xvi. 1-9. (4.) He would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. Note, Matt. vi. 20. This single thought, that the fashion of this world is soon to pass away-an idea which no man can doubt or deny-if allowed to take firm hold of the mind, would change the entire aspect of the world. 10th. We should endeavour so to live in all things as that our minds should not be oppressed with undue anxiety and care. ver. 32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life. 11th. We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both. ver. 32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unchristian companions, whose active zeal is for ever quenched by such a connexion! How many form commercial connexions or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the "fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloud-capped towers," passing away amidst the fires that shall attend the consummation of all things! CHAPTER VIII. that we all have knowledge. NOW as touching things of- Knowledge puffeth up, but chafered unto idols, we know rity edifieth. a Acts 15.10,19. CHAPTER VIII. to *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 idols? On this question there would be doubtless a difference of opinion among 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. ver. 46. 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. ver. 1.2.7. (2.) That all had not that knowledge (ver. 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 ver. 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. ver. 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. ver. 10. (3.) That the consequence might be, that a Christian of little information and experience might be drawn away and perish. ver. 11. (4.) That this would be to sin against Christ, if a feeble Christian should be thus destroyed. ver. 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 (ver. 13); since to ab stain from meat was a far less evil than the injury or destruction of an immortal soul. 1. Now as touching. In regard to; in answer to your inquiry whether it is right or not to partake of those things. 1 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 ver. 10 of this chapter, and ch. x. 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 ver. 10. To this Paul replies in the course of the chapter, and particularly in ver. 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 ver. 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. ver. 7. Having stated this argument of the Corinthians, that all had knowledge, in ver. 1, Paul then in a parenthesis states the usual effect of knowledge, and shows that it is not a safe guide. ver. 1-3. In ver. 4 he resumes the statement (commenced in ver. 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 ver. 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 ver. 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 ch. i. ii. iii.); and Paul now reminds them that it was a 2 And if any man think that eth nothing yet as he ought to he knoweth any thing, he know-know. a Rom.11.25. Gal.6.3. 1 Tim.6.3,4. 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 (ἡ ἀγάπη); 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. See Notes on ch. xiii. 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. 2. And if any think, &c. The connexion and the scope of this passage require us to understand this as designed to condemn that yain conceit of knowledge, or self-confidence, which would lead us to despise others, or to disregard their interests. If any one is conceited of his knowledge, is so vain, and proud, and self-confident, that he is led to despise others, and to disregard their true interests, he has not yet learned the very first elements of true knowledge.as he ought to learn them. True knowledge will make us humble, modest, and kind to others. It will not puff us up, and it will not lead us to overlook the real happiness of others.' See Rom. xi. 25. Any thing. Any matter pertaining to science, morals, philosophy, or religion. This is a general maxim pertaining to all pretenders to knowledge. He knoweth nothing yet, &c. He has not known what is most necessary to be known on the subject; nor has he known the true use and design of knowledge, which is to edify and promote the happiness of others. If a man has not so learned any thing as to make it contribute to the happiness of others, it is a proof that he has never learned the true de3 But if any man love God, the same is known of him. 4 As concerning therefore the a Nah.1.7. 2Tim.2.19. sign of the first elements of knowledge. Paul's design is to induce them to seek the welfare of their brethren. Knowledge, rightly applied, will promote the happiness of all. And it is true now as it was then, that if a man is a miser in knowledge as in wealth; if he lives to accumulate, never to impart; if he is filled with a vain conceit of his wisdom, and seeks not to benefit others by enlightening their ignorance, and guid-❘ ing them in the way of truth, he has never learned the true use of science, any more than the man has of wealth who always hoards, never gives. It is valueless unless it is diffused, as the light of heaven would be valueless unless diffused all over the world, and the waters would be valueless if always preserved in lakes and reservoirs, and never diffused over hills and vales to refresh the earth. 3. But if any man love God. If any man is truly attached to God; if he seeks to serve him, and to promote his glory. The sense seems to be this. There is no true and real knowledge which is not connected with love to God. This will prompt a man also to love his brethren, and will lead him to promote their happiness. A man's course, therefore, is not to be regulated by mere knowledge, but the grand principle is love to God and love to man. Love edifies; love promotes happiness; love will prompt to what is right; and love will secure the approbation of God.' Thus explained, this difficult verse accords with the whole scope of the parenthesis, which is to show that a man should not be guided in his intercourse with others by mere knowledge, however great that may be; but that a safer and better principle was love, charity (ἀγάπη), whether exercised towards God or man. Under the guidance of this, man would be in little danger of error. Under the direction of mere knowledge eating of those things that are offered in sacrifice unto idols, we know that an idol is no b Isa.41.24. he would never be sure of a safe guide. See ch. xiii. ↑ The same is known of him. The words " is known” (ἔγνωσται) I suppose to be taken here in the sense of 'is approved by God; is loved by him; meets with his favour,' &c. In this sense the word known is often used in the Scriptures. Note, Matt. vii. 23. The sense is, 'If any man acts under the influence of sacred charity, or love to God, and consequent love to man, he will meet with the approbation of God. He will seek his glory, and the good of his brethren; he will be likely to do right; and God will approve of his intentions and desires, and will regard him as his child. Little distinguished, therefore, as he may be for human knowledge, for that science which puffs up with vain self-confidence, yet he will have a more truly elevated rank, and will meet with the approbation and praise of God. This is of more value than mere knowledge, and this love is a far safer guide than any mere intellectual attainments.' So the world would have found it to be if they had acted on it; and so Christians would always find it. 4. As concerning therefore, &c. The parenthesis closes with ver. 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 ver. 4, 5, and 6; and in ver. 7 he gives the answer to it. In ver. 4-6 every thing is admitted by Paul which they asked in regard to the real extent of their knowledge on this subject; and in ver. 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, &c. Whether it is right to eat them. Here the ques |