1 Corinthians 8:1-13

2. The End of all things. "We unto [not 'in'] him." What is here asserted of some of God's works ("we") applies to all (see Colossians 1:16). All things were created "unto" God; the object of their existence terminates in God, they show forth his glory, they subserve his purposes. The whole universe looks God wards. So far as intelligent creatures do not find the end of their existence in God, so far as they do not seek the Divine glory, so far they fall out of harmony with the rest of creation and bring failure into their lives. We are not created for ourselves, but for God; we should therefore "glorify God. in our Bodies, and in our spirits, which are his" and for him.

II. THE ONE LORD. This is Jesus Christ—the "Son of man" and the "Son of God." We are here taught that the Head of the Christian Church was the active Power in creation. Of the Deity, as such, were all things; through the one Lord, the second person in the Deity, were all things. Some have been led by this verse to question the divinity of Christ: it appears to teach it in a very impressive and convincing manner. The administrative, mediating position occupied by Christ is indeed recognized, but the assertion that "through" him all things were seems scarcely susceptible of a fair interpretation if his divinity be excluded. Moreover, this very expression, "through him," is applied elsewhere to God as such (see Romans 11:36; Hebrews 2:10). And the expression which we have here applied to God, "unto him," is in Colossians 1:16 applied to Christ. The apostle is speaking to the Corinthians about idols as "gods and lords." These were all regarded as deities. In carrying over the same terms to the realm of Christianity, there is nothing in the statements made which should lead us to regard "Lord" as less Divine than "God."

III. THE SPECIAL RELATIONS SUBSISTING BETWEEN BELIEVERS AND THE ONE LORD AND ONE GOD.

1. Believers are "through" Jesus Christ. As creatures, they are amongst the "all things" which are said to be "through" him. But the additional statement, "we through him," indicates a very special relationship. Believers are such through Christ; they believe on him. Through Christ they are separated from the "all things" and made a "peculiar people." All that distinguishes them from others in condition and prospect is "through" him. He is their "Alpha and Omega." He created all things, and they are his new creation—a creation of a higher order and with sublimer ends. Apart from Christ believers are nothing; through him they become "heirs of God." As through Christ in the realm of nature the chaos became order and beauty, so through Christ men pass from the disorders of a lost state into the excellences and glories of a redeemed and consecrated existence.

2. Believers are "unto" God. All things are, but believers are in a very special sense. This is "through" Jesus Christ. As all the creation under the administration of Jesus Christ is "unto God," so in a peculiar and lofty sense are believers. They show forth the Divine glories as none other of the human race can. They reflect the Divine love manifested in the transcendent work of redemption. They are presented to God as the fruits of the Divine grace. Their "life is hid with Christ in God." They are "not their own." Their lives are devoted to the Divine service. They are "servants of God." Once rebellious, they are now obedient; once defiled, now purified; once lost, now saved "unto God." Here is pre-eminently the believer's condition; he is emphatically "unto God." Is this so with us? If we are saved by Christ, for what, to what, are we saved? Some seem to be saved for nothing in particular! Many are satisfied with being "saved," and never ask," Saved for what?"

3. God is the Father to believers. In a certain restricted sense he is the Father of all. We are all his offspring. But in a spiritual sense God is not the Father of all Of certain unbelievers Christ said, "Ye are of your father the devil." God cannot be our Father unless we are his children. There must be the double relationship or none. Some are willing enough for God to be their Father, but not willing at all to be his children! But the true believer has received the adoption and cries, "Abba, Father." High privilege indeed! How it speaks of care, and support, and protection, and guidance, and teaching, and love! How near to God we are brought when he becomes our Father! Our origination is in the mysterious Deity; we are fashioned by the hands of Christ; amid the infinities of creation receiving existence for the Divine glory, we seek our own, and become blots on the universe otherwise so fair; "through" Jesus Christ we become changed, redeemed; by him we are led back to God, and see as life's supreme object the glory of God, now brought so much nearer to our grasp; and as we reach the dread presence of the Eternal, whence all things come, we lift up our eyes and behold "our Father." This also is "through Christ." God is the Father of Jesus Christ, and Jesus Christ has become our Brother. If Christ be our Brother, his Father is our Father.—H.

1 Corinthians 8:13

The great argument for abstinence.

I. ARGUMENTS IN FAVOR OF ABSTINENCE OFTEN RUN UPON SUCH LINES AS THE FOLLOWING:—

1. That from which we are enjoined to abstain is asserted to he dangerous to ourselves, since we may be led to indulge to excess. Or:

2. Is injurious to ourselves, physically, morally, or spiritually. Or:

3. Is pure waste, bringing with it no real benefit. Or:

4. Is intrinsically wrong.

II. SUCH ARGUMENTS FREQUENTLY LACK COGENCY.

1. The fourth will have no application to the large class of things indifferent in themselves, and it is generally in respect of such that the war is waged.

2. The second and third will generally be open to question. The difficulty of proof is great. Facts, apparently conflicting, will be adduced, and where knowledge is limited and imperfect, the contest is likely to continue, the advantage now seemingly being on one side and then on the other.

3. The first seldom carries conviction, since every man deems it an impossibility for him to fall. Every one else may be weak, but we are certainly strong. The argument against often acts as a temptation, for when human nature is warned of peril it often delights to show how brave and steadfast it can be.

III. THE APOSTOLIC ARGUMENT.

1. The apostle enlarges the view so that others are included as well as ourselves. Abstinence is not for ourselves alone, sometimes not for ourselves at all, but for our fellows. "Look not every man on his own things, but also on the things of others." Whether we realize it or not, we always decide for more than one. We are units, but united units. We cannot legislate merely for that little area which we ourselves occupy.

2. The apostle recognizes the influence of example. Mentally, we instantly assent to this; practically, we generally deny it. Our words are a spider's web; our acts are a cable, Men do what we show them, not what we tell them. And we cannot persuade men that we are strong and that they are weak; they will believe the opposite with very little persuasion. Men are like sheep: though the shepherd calls and the dog barks, if one sheep leads the way the others will follow, though it be over a precipice.

3. The apostle asserts the obligation of self sacrifice for the welfare of others. That which is "indifferent" becomes anything rather than indifferent if our indulgence in it is likely to cause injury to our fellows. We are not only to think of others, but to deny ourselves for others. Our sacrifice will often seem very small indeed compared with their possible loss. Here is an argument which will stand where many others fall. It has special force for Christians.

1 Corinthians 8:1-13

On the eating of sacrifices offered to idols: liberty and expediency.

Another of those questions which troubled the Christian community at Corinth comes up here for consideration. To understand the difficulties connected with it we must bear in mind that the religious worship of the pagans entered largely into their social life. The victims offered in sacrifice to the gods were not entirely consumed on the altar. A portion went to the priests, and the remainder was either given to the poor or sent to the public market. Thus not only the feasts in the temples, but also private meals, were brought into close connection with idolatrous worship; and the Christians could never be sure that the meat they purchased had not formed part of a sacrifice. It is easy to see how this interweaving of religious with social life would occasion complications and perplexities as to practical duty. To the Jewish converts the eating of things sacrificed to idols would be an abomination. Among the Gentile converts two classes may be discerned.

1. There were those who had been completely emancipated from their old ideas regarding the heathen divinities. To their view these divinities were mere creatures of the imagination, having no real existence; and accordingly they felt themselves quite free to partake of the sacrificial flesh when set before them.

2. There were those who could not get rid of the idea that an idol was a reality, and that consequently everything connected with the system they had abandoned was polluted. Thus the question became an important one, and the decision of it had an interest, not only for the Church at Corinth, but also for other Churches where the same difficulties had arisen (comp. Romans 14:1-23). But it may be asked—Had this matter not been already settled by the council at Jerusalem (Acts 15:1-41.)? The apostle himself was present on that occasion, and we naturally ask why he does not simply refer to the Jerusalem decree, instead of proceeding to give a judgment of his own in some respects opposed to it. The answer is to be found in a right view of the grounds on which that decree proceeded, which were grounds of expediency. The Gentile converts were enjoined to abstain from things sacrificed to idols, out of regard to the feelings of the Jewish converts among whom they were located. But this reason did not hold good in a Gentile community like Corinth; and consequently the whole subject had to be considered on its merits and in view of the altered circumstances. The question in itself is no longer a living question for the Church, but there emerge in connection with it great abiding principles which never lose their value.

I. KNOWLEDGE AND LOVE. The apostle prefaces his treatment of the question "concerning things sacrificed to idols," by a statement regarding the relative value of knowledge and love.

1. Knowledge by itself puffeth up. Knowledge without love inflates the mind with conceit. Take the knowledge of God. You may read what is written on the pages of nature and of Holy Scripture, so as to know a good deal about him; but if there be no outgoing of heart towards him, you do not really know him. What you have learned of God will lead to a false exaltation, inasmuch as you rest in it as sufficient instead of advancing to a personal acquaintance with him. Or take the case in hand. The knowledge of the nullity of idols led many of the Corinthians to think themselves superior to their brethren, who could not shake themselves clear of the notion that an idol had a real existence. They were filled with conceit, which, being untempered by love to others, led them to please only themselves.

2. Love leads to true knowledge and true edification. The way to knowledge is through love. This is true of the knowledge of God. "If any man loveth God, the same is known of him" (1 Corinthians 8:3). "Every one that loveth is begotten of God and knoweth God. He that loveth not knoweth not God; for God is love" (1 John 4:7, 1 John 4:8). Love gives itself away to the object beloved, opens out the nature to receive impressions, and puts all it has at the service of the loved one. Love to God brings us near to him, and gives us experience of his gracious dealing, while he in turn opens himself to us. It is only where mutual love exists that there is a mutual revelation of heart to heart; and this holds good, with necessary limitations, of our relation to God. We know him only in proportion as we love him, and even his knowledge of us turns upon love. "The Lord knoweth them that are his" (2 Timothy 2:19), in a way that be knows no others. Our knowledge of God is more correctly his knowledge of us; for all we can know of him here is but the alphabet of that more perfect knowledge which comes with perfect love. Now, the knowledge that comes through love is not an empty thing, puffing up the soul as a bubble, but a solid thing, imparting strength and stability. It builds up the spiritual temple within with the stones of truth. The lesson is—You can know God only by loving him, and the measure of your love will be the measure of your knowledge.

3. Conceit of one's knowledge is a sure evidence of ignorance. The man who is proud of what he knows has no adequate view of the greatness of the object. The more we really know the more humble do we become. This is true of secular knowledge, but especially of Divine knowledge. The glimpses we get of God lay us in the dust. He who is puffed up because he has gathered a few pebbles on the shore has never looked out on the great ocean of truth.

II. THE LIBERTY THAT COMES THROUGH KNOWLEDGE. (1 Corinthians 8:4-6.) Returning now to the question in hand, the apostle shows how the faith of the enlightened Christian suggests a ready answer.

1. The idols which the heathen, worship are mere nonentities. Their so called gods, with which they have filled the heaven and the earth, have no real existence. There is no Jupiter, no Mars, no Venus. They are simply creatures of the imagination, having nothing corresponding to them in the universe. This view of the pagan divinities finds frequent expression in the prophets, who ridicule them as mere vanities (comp. Isaiah 44:9; Jeremiah 10:3; Psalms 115:4). How melancholy a picture does this present of the condition of those who know not the true God! Men must worship, and so strong is this impulse that they first create the objects of worship and then bow down before them. It is the blind groping of the human mind after the Most High—a creature, with dreamy recollections of a lost glory, stretching out suppliant hands towards a silent heaven.

2. There is but one living and true God. This is the Christian's simple creed.

3. From this the inference is plain that eating or not eating of things offered to idols is a matter of indifference. If an idol has no real existence, it cannot defile that which is presented to the image in the temple. The flesh which formed part of a sacrifice is neither better nor worse on this account, and may be used without scruple. Thus the enlightened Christian is freed from the entanglement of such petty questions, which belong to the bondage of legalism rather than the liberty that is in Christ. How important is a full acquaintance with Divine truth! How good it is to be free from prejudice, and to receive the whole truth as to our standing in Jesus Christ! But such knowledge is dangerous if it stands alone.

III. LIMITATIONS TO LIBERTY ARISING FROM CHRISTIAN LOVE. (1 Corinthians 8:7-13.) An enlightened view of the nature of heathen divinities delivers the Christian from questions as to the lawfulness of eating what had first done duty as a sacrifice; but all Christians are not thus enlightened. There were at Corinth believers, converts from heathenism, who could not get rid of the idea that the idols they had formerly worshipped had a real existence, and who consequently regarded the flesh used in sacrifice as polluted. A due regard to the case of these weaker brethren will modify the use of their Christian liberty by the stronger.

1. Consider their case. Their conscience was weak, inasmuch as it could net rise to the conviction that an idol is nothing, and was therefore troubled with scruples as to the lawfulness of partaking of a thing sacrificed to an idol. Hence such persons could not eat without defiling their conscience, i.e. without the feeling that they had done wrong. This carries with it principles that have an important bearing upon Christian ethics. It is wrong for a man to do what his conscience tells him is wrong, or what it does not clearly approve. The thing in itself may be good, but if you are in doubt about it you are thereby debarred from doing it. The dictates of conscience are always imperative, but with this there goes the duty of seeing that conscience is instructed. Comp. Romans 14:23, where Paul is treating of the same subject: "He that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin." Apply this to some forms of amusement, doubtful practices in trade, extravagant living, etc. It is not enough to plead the example of others, if you are in doubt regarding their rightness. "Let each man be fully assured in his own mind." Do not disregard the faithful voice within your bosom, even when it speaks in whispers.

2. The eating of such things has no religious significance. Neither the use nor the abstinence from use commends us to God or affects our standing before him. To abstain from eating for the sake of weak brethren is not to surrender any spiritual benefit. It is a matter of indifference. "The kingdom of God is not eating and drinking" (Romans 14:17). Observe the class of matters to which alone the apostle's reasoning is meant to apply. They must be such as involve no religious principle—cases where accommodation to the weakness of others does not imply the sacrifice of truth or duty. In such cases we are free to consider the condition of our brethren, and to regulate our conduct by a regard to them.

3. The strong must not use their liberty so as to put a stumbling block in the path of the weak. If a weak brother, who had doubts about the eating of sacrificial flesh, should by the example of another be emboldened to eat also, in that case he would sin and his conscience be defiled. The more enlightened Christian would thus be the occasion of stumbling to his brother, bringing him into danger of perishing altogether, and would thereby sin against Christ who died for him. Rather than do anything that might lead to this result, the apostle declares, "If meat maketh my brother to stumble," etc. This is the principle of Christian expediency, of which Paul is the great exponent, and which enters so largely into the believer's practical life. It has its root in love, which leads us to "bear one another's burdens, and so fulfil the law of Christ" (Galatians 6:2). It is an outcome of that spirit of self denial which dwelt in him. "Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbour for that which, is good, unto edifying. For Christ also pleased not himself" (Romans 15:1-3). In applying this principle, note:

1 Corinthians 8:1

Knowledge and love.

There is a great difference between being "puffed up" and being "built up." The one implies something pretentious and plausible, but hollow and unreal. It means show without substance, size without solidity, inflation without real enlargement. The other implies the gradual accumulation of substantial materials, on a firm basis, to some useful and enduring result. Now, the apostle would have the Corinthian Christians determine the question of personal duty concerning attendance at feasts in honour of idols, or eating of meat offered in sacrifice, on far other ground. than any supposed sagacity of their own. All, no doubt, had "knowledge." But there is a higher criterion of judgment than this. Love is a better guide in such matters than knowledge. In all these things let it be that delicate regard for the feelings and interests of others which love implies, rather than any abstract ideas about their own liberty, that determines their conduct. Hence the broad principle, "Knowledge puffeth up, love edifieth." Consider—

I. THE KNOWLEDGE THAT PUFFETH UP. The case contemplated is one in which the purely intellectual element in the determination of moral questions is divorced from right feeling. It is a knowledge ideal and speculative, not vital and spiritual The knowledge of the theologian, the logician, the casuist; not that of the man whose reason and conscience and heart are alike alive unto God. The characteristic of this knowledge is that it makes men vain, conceited, self asserting, "thinking more highly of themselves than they ought to think." A true knowledge of the things of God has no such tendency as this. "If a man thinketh that he knoweth anything," etc. (1 Corinthians 8:2). Real knowledge in the spiritual sphere is beyond the reach of one who is destitute of humility and love. Even in the realm of purely secular science, true knowledge does not make men vain. The lives of such men as Newton, Herschel, Faraday, etc., illustrate the truth of this. They were men of lowly, childlike spirit. They stood reverently, as with bared head and unsandalled feet, before the infinite mystery of the universe. It is the novice, the mere tyro in learning, the man of shallow thought and narrow view, who is proud of his attainments, dogmatic and self asserting. How much more will it be so in matters purely spiritual, belonging to a region into which our science cannot climb! Take St. Paul himself as an example. While he moved within the narrow circle of Jewish tradition and prejudice, he was probably the very type of personal vanity. His Pharisaic pride was not only that of legal blamelessness, but of theological culture. Had he not sat at the feet of Gamaliel? Who could teach him what he did not know? It is a portrait of himself that he paints in those half sarcastic words: "If thou bearest the name of a Jew, and restest upon the Law," etc. (Romans 2:17-20). But when the light from heaven shone upon him, how was the loftiness of his pride laid low! He "became a fool that he might be wise." Moreover, this mere theoretic knowledge is as profitless in its effect on others as it is to one's self. It becomes disputatious, "gendering strifes about words," etc. There is no "edifying" quality in it. It does not make men one whit the nobler, purer, more gracious in heart and life. It in no way promotes the reign of those Divine principles of "righteousness, peace, and joy in the Holy Ghost," in which the kingdom of God consists.

II. THE LOVE THAT BUILDETH UP. Take love here in the highest and broadest sense, as including love to God and love to man. These are but two sides and aspects of the same affection. It is an essentially religious affection. There are tender sensibilities and generous sentiments which give a natural grace to human character quite apart from all religious thought and feeling. They may prepare the way for the awakening of this Divine affection, but are not to be confounded with it. Only by personal fellowship with Christ can we rise into the atmosphere of a pure, unselfish, all embracing love like his. Love builds up the temple of God. The separate personality of every Christian, and the complex, many membered personality of the whole redeemed Church, are the dwelling place of God, prepared by gradual enlargement and adornment to be the fitting shrine of his glory; and it is the office of love to promote this process. It is the effective power in the development and perfecting of personal Christian character and social Christian life. In confirmation of this, think of it:

1. As the essential spirit of all other graces. It gives them their highest, richest quality. It is the life, the beauty, the strength, the very soul, of them all. Consider the position love occupies in the circle of the Divine attributes. Truth, justice, purity, goodness, etc., are attributes of the Divine character; but "God is love." A similar position does love occupy in the ideal character of his true children. We are such poor, fragmentary, distorted reflections of the Divine beauty that even in the best of us this truth is too often obscured. Personal Christianity assumes many forms—the gentle and the severe, the reserved and the demonstrative, the meditative and the practical, the punctilious and the free; but this is the essential spirit of all its forms. It is true to the Divine ideal only so far as this spirit breathes through all its moods.

2. As the bond of Christian unity. Keenness of spiritual insight, zeal for truth, fidelity to conscience, may of themselves have a separating effect; but love draws and cements men together in a real fellowship of life. Differences in opinion, modes of thought, ecclesiastical usage, etc., become of comparatively small account, "so love at heart prevail."

3. As an incentive to all real Christian activity. It is the distinction of Christianity as a Divine method of moral culture that it bases practical and social virtue on this foundation, casts it freely on the prompting and sustaining power of love. "Love is the end of the commandment, the fulfilling of the Law." Get your soul filled with love, and you will never want for an effectual motive to all noble living. As the materials of the building arrange themselves and rise into their finished form in obedience to the thought and will of the architect; as the notes fall, as if by an instinct of their own, into their due place according to the inspiration of the musician; as the words flow in rhythmic cadence in answer to the mood of the poet's genius; as the grass and the flowers and the corn grow by the spontaneous energy of the creative and formative mind that animates them all;—so will you rear for yourself the structure of a beautiful and useful Christian life, if your heart is filled with love.

4. As the mightiest of all instruments of blessing to others. By the sweet constraint of his love Christ wins the hearts of those for whom he died. By the almightiness of his love he will ultimately conquer the world and build up that glorious temple to his praise—a redeemed humanity, a creation ransomed from the curse. Let his love be the inspiration of our life, and we wield a moral force akin to his; we share his work, his triumph, and his joy.—W.

1 Corinthians 8:1

Knowledge and love.

Revised Version, "Knowledge puffeth up, but love edifieth;" Greek, "buildeth up." This remark is made at the outset of the consideration of a new topic, it embodies a principle upon which Christians may safely act in any of the practical difficulties that may arise. The precise matter which engaged the apostle's attention only concerns us historically. It hardly represents any kind of difficulty that is likely to arise in modern society. "In Corinth and other cities meat was offered for sale which had been used for sacrificial purposes in the heathen temples, having been sold to the dealers by the priests, who received a large share of the sacrifices for themselves, or by the individuals who offered them, and had more remaining of their own share than they could use themselves. Thus a Christian might unconsciously eat of meat, either at the house of a friend or by purchasing it himself in the public shambles, which had been previously brought in contact by sacrificial use with an idol." Exactly how to treat such a matter it was not easy to say. Some had no compunctions in partaking of such food. Others had very troublesome scruples; and only too readily contentions might arise over such a small and insignificant question. Some would say strongly, "We know that an idol is nothing, and so he cannot defile the meat." Such persons would be likely to laugh to scorn the feebleness and superstitions (as they would call them) of the weaker brethren. Their knowledge would "puff them up," and make them positive and inconsiderate; whereas the "charity" which "endureth all things, and thinketh no evil," would make them gentle and considerate, ready to put their own ideas aside if pressing them unduly seemed to offend the weaker brethren. This is the point to which our attention is directed.

I. KNOWLEDGE TENDS TO PUFF UP. This is a fact, attested by the experience of all ages, and well within our own observation at the present time. There is often a positiveness, a dogmatism, and a contempt of others about persons who have a little knowledge, which may properly call for an apostle's reproof. We must, however, remember that fulness of knowledge is almost always attended with humility, considerateness, and cheerful readiness to serve. It is a little knowledge that has the injurious influence. A man may pride himself on the limited pond in his own grounds, but he must feel humbled when he stands before the boundless ocean, and knows that powers are too small and life too short for him to exhaust the infinite stores. But the point which St. Paul helps us to impress is that knowledge puffs up because it keeps a man thinking about himself. It is always what I have read, what I know; and the egotistic sphere is the most dangerous for any of us to dwell in. "Look not every man on his own things, but every man also on the things of others."

II. LOVE TENDS TO BUILD UP. This may be applied both to the man and to the Church. Self seeking and self worship so engross a man's attentions that the interest of others cannot be served, little things are easily magnified into difficulties, and dissension and dispute are fostered. But "love," "charity," cares more for others than for self; concerns itself about the general well being; asks about everything—what influence it will have for good or for evil; and puts strong restraints upon personal feelings and preferences, if pressing them against the opinions of others would cause contention. Love is set upon "edifying," upon "culturing," upon "up building,' upon preserving that "peace" in which alone souls can thrive and grow. So St. Paul earnestly urges that love ought to rule and decide in all our Church relations and practical difficulties.—R.T.

1 Corinthians 8:3

Knowing God, and being known of God.

The construction of this sentence is peculiar. We expect the apostle to say that the man who loves God is alone the man who can be said to know God. There is, however, in his words the under thought of the identity between knowing God and being known of him. Olshausen says, "The knowledge of God presupposes the being known of him: the soul will not vivify with life from above until God has drawn nigh." It may be noticed that St. Paul, in "dealing with inquisitive and argumentative people like the Corinthians and Galatians, takes care to invert the phrase, so as to exclude all glorifying on the part of man." The statements of the Apostle John, in 1 John 4:7, 1 John 4:8, should be compared with this. Fixing attention on the two terms, "knowing God;" "being known of God," observe—

I. HOW THESE ARE RELATED. Are they two parallel things, or does the one follow after and result from the other? If we take this latter view, which of the two comes first? Show that the knowledge of God is an impossibility for unaided man. This impossibility is shown

II. WHEREON BOTH THESE ARE BASED. "If any man love God." Our best knowledge comes by love, not by intellect. The mutual knowledge of husband and wife, of mother and child, come not by mental study of each other, but by the relations and revealings of love. And so alone can we know our heavenly Father. Let him come near to us in gracious communions, and our hearts will surely find out how precious he is. "We shall see him as he is." Bodily vision will not be needed, for souls can see. Intellect may stand back, for love can see and feel and know. It will be observed that the love of which St. Paul here speaks is seen, not on its sentimental but on its practical side. It is the charity which takes due account of the frailties of others, and acts with the desire to help them. Charity is the varied expression of the love cherished in the heart; somewhat as obedience is the expression of faith. Faith is seen in good works, and love is seen in charity. John Tauler, the mystic, suggestively says, "Rightly is God called the 'Master of love,' for he rewards love; he rewards with love; and he rewards out of love." See the Revised Version on Luke 2:14, "On earth peace among men in whom he is well pleased," or "men of good will"—of love, or charity. Impress how earnestly we should seek that disposition and character which will bring God near to us, and so give to us the saving apprehension of him. "We love him because he first loved us." And we can judge of our love to God by our if cling concerning our brother; for "If a man say, I love God, and hateth his brother, he is a liar;," "And this commandment have we from him, That he who loveth God love his brother also."—R.T.

1 Corinthians 8:5, 1 Corinthians 8:6

Not gods, but God.

Two primary and foundation truths of religion were committed to the keeping of the Jews as a nation. They were revealed to, and fully apprehended by, Abraham, and were the reason for his separation from his polytheistic surroundings in the country of the Chaldees, and for the subsequent remarkable isolation of his descendants in the small, compact, yet central country of Palestine. Those two truths were—the unity and the spirituality of God. "God is one;" "God is a Spirit." It is the first of these truths which St. Paul here reaffirms, in view of the pagan conception of many deities and divinities; and there can be no doubt concerning the clear cut testimony which Christianity makes to the truth of the Divine unity. There is only one God, whose favour and reconciliation we have to seek, and whose claim to obedience and service we must meet. It is true that Mohammedanism also affirms the unity of God, but it adds the questionable statement, "and Mahomet is his prophet." Christianity does indeed declare that there are "three persons in one God;" and that "Jesus Christ is the Son of God;" but both these truths are to be held, and can be held, consistently with our faith in the Divine unity. We have to avoid the perils of tritheism, and of conceptions of the divinity of Christ which fall short of his essential Deity; for "the Word was God;" "God manifest in the flesh." In the verses before us we have—