The Pulpit Commentary — 1 Corinthians — Section 277

\liry felt tbemseh-es quite free to partake of the sacrificial flesh when set before them. :l. There were those who could not get rid of the idea that au idol was a reality, and that consequently everything connected with the system they had abandoned was 1•olluted. Thus the question became an important one, and the decision of it hau an interest, not only for the Church at Corinth, but also for other Churches where the same difficulties had arisen (comp. Rom. xiv.). But it may be asked-Had this matter not been already settled by the council at Jerusalem (Acts xv.)? 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. 'l'he answer is to be found in a ricrht view of the o-rounds 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 emer"e 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 out.going of heart towards him, you do not really know him. "\'i'hat you have learned of God will lead to a false exaltation, inasmuch as you rest iu it as sufficient instead of advancing to a personal acquaintance with him. Or take the case in hand. 'l'he 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 unternpered by love to others, led them to please only themselves. 2. Love leads to true lcnowledge and true tdification. The way to knowledge is through love. This is true of the knowledge of God. "If any man loveth God, the sarne is known ot him" (ver. 3). "Every one that loveth is begotten of God and knoweth God. He that loveth not k.noweth not God; for God is love" (1 John iv. 7, 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 bis 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 Goel.. \Ve know hint only in proportion as we love him, and even his knowledge of us turns upon love. "The Lord knowetb them that are his" (2 Tim. ii. 19), in a way that be knows _no others. Our knowledge of God is more correctly bis 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 (comp. eh. xiii. 12). Now, the knowledge tha~ co~1es ~hrough love is not an empty thing, puffing up the soul as a bubble, but a sol1u thmg, impart- ing 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 ade- quate view of the greatness of the object. The more we real_ly know !h~ more humble do we become. This is true of secular knowledge, but especially of D1vme 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. Tim LIBERTY THAT COMES THROUGH KNOWLEDGE. (Vers. 4-6.) Heturning now to the question in hand, the apostle shows how the faith of the enlightened Christian suggests a ready answer. 1. Tl1e idols which the heathen worship are mere noueneities. Their so-called gods, with which they have filled the heaven and the. earth, havo no real existence. There is no Jupiter no Mars, no Venus. They ure simply creatures of the imagination, having nothing ~orresponding to them in the unive_rs_e. This view of the pagan divinities finds frequent expression in the prophets, who ridicule them as <:H. vm. 1-13.] THE FIRST EPISTLE TO THE COltINTHIANS. 279