"puffeth up;" by itself it is sometimes worse than ignorance. Love, not actin" with- 0 out knowledge, but on the lines of knowledge, "bnildeth up." III. A SPECIAL CABE IN ILLUSTRATION. The Corinthians had written to the apostle respecting their liberty to eat meats which had been offered to idols. The portion of victims not consumed upon the idol-altars belonged partly to the priests and partly to the offerers. Much of this meat found its way to the public markets, or was consumed in private houses, at social gatherings, or at feasts in the temples. Christians would be often tempted to partake of these idol-meats. I. The apostle shows that knowledge alone would be a very unsafe guide in such a matter. An enlightened rnintl -:vould perceive that meats were in themselves the same, whether offered or not offered. to idols; and knowing also that "meat eomrnendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse;" would consider the matter as purely indifferent, and to be determined solely by inclination. But here mere knowletlgc would lead to error. Love, which concerns itself about others, steps in and says, "T2.ke heed lest by any means this liberty of yours become a stumbling-block to them that are weak." All do not realize the nothingness of the idol, or the fact that idol-meats are unchanged by idol-contact. Their immature and weak condition leads them to conclude that the idol is something, and to them the eating of idol-meats is an act which identifies them with idol-worship. Thus the partaking by the more enlightened may prove both a sc_andal and a temptation to the unenlightened. Knowledge says, "Do all that you have a right to do ; " Love says," Consider others, especially the weak." Knowledge alone leads to contempt of the weak and ignorant, and to indifference as to how they are affected; but Love champions the cause of those who specially need consi- deration and help. Knowledge does not take into account the weak brother, but Love yearns over his welfare, and forgets not that Christ died for him. Love kindled at the cross flames forth in Christ-like self-sacrifice. Love, directing its glance arouncl, sees that the highest interests of those for whom Christ died may be imperilled if the claims of liberty be too rigidly enforced; and so she leads men to the choice of that "better part," self-sacrifice for the welfare of others. This is the "shining way" once trodden by the reet of the Son of God. This is the path of the truest knowledge; for here we learn not only what we may do, but what iu the highest sense we ought to do. 2. 'l'he apostle has here no occasion to show that love without knowledge would prove a faulty guide. But it evidently might. Love might lead the weak and ignorant to eat the idol-meats, so as to please those more enlightened, and so as not to be a check upon their desires. We need, for safe guidance, the twin guides, knowledge and love.-Il.
Ver. 6.-"0ne God .. . 01l6 Lord." I. THE ONE Go». The oneness of Deity is here emphasized. It is insisted upon throughout the Scriptures. 'l'he true Israel, ancient and modern,• has been monotheistic. The conflict, contradiction, confusion, and absurdity, conspicuous enough in the polytheistic systems, find no place in Judaism or Christianity. The oneness of Deity is confirmed by (1) nature, (2) providence, (3) tho moral sense. The one God is : 1. The Source of all things. "Of whom are all things." Ho is the great Originator; all things sprang from bis creative touch. We know not how-the manner is not revealed to us, the fact is. God may have left much to man's scientific instinct to discover; he may have intended not a little to remain enshrouded in mystery. We may travel reverently along the lines of true knowledgo until tboy cease for us; then the great truth remains still for our enlightenment and comfort. 'l'lie march backward of science is towards unity; revelation began with it. 2. The End of all things. "We unto [not 'in'] him." What is bore asserted of some of God's works ("we") applies to all (see Col. i. 16). All things were created "unto" God ; the object of their existence terminates in God, they show forth his glory, they subservo 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 Di vine 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/01· him. Il. THE ONE Lono. This is Jesus Christ-the•• Son of man" ancl 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 276 THE FIRST EPISTLE 'l'O THE CORINTHIANS. [rn, vm. 1-13.