VER.. Howbeit there is not in every man that knowledge: for some, with conscience of the idol unto this hour, eat it as a thing offered unto an idol; and their conscience being weak is defiled.

Howbeit.-But. In the previous verses, Paul had stated the argument of the Corinthians-that they all knew that an idol was nothing; that they worshipped but one God; and that there could be no danger of their falling into idolatry, even should they partake of the meat offered in sacrifice to idols. Here he replies, that though this might be generally true, yet it was not universally; for that some were ignorant on this subject, and supposed that an idol had a real existence, and that to partake of that meat would be to confirm them in their superstition. The inference, therefore, is, that on their account they should abstain. See ver. 11-13. There is not, &c.—There are some who are weak and ignorant, who have still remains of heathen opinions, and superstitious feelings. That knowledge.— That there is but one God: and that an idol is nothing. For some, with conscience of the idol.— | From conscientious regard to the idol; believing that an idol god has a real existence; and that his favour should be sought, and his wrath be deprecated. It is not to be supposed that converted men would regard idols as the only God; but they might suppose that they were intermediate beings, good or bad angels, and that it was proper to seek their favour, or avert their wrath. We are to bear in mind that the heathen were exceedingly ignorant; and that their former notions and superstitious feelings about the gods whom their fathers worshipped, and whom they had adored, would not soon leave them, even on their conversion to Christianity. This is just one instance, like thousands, in which former erroneous opinions, prejudices, or superstitious views, may influence those who are truly converted to God, and greatly mar and disfigure the beauty and symmetry of their religious character. Eat it as a thing, &c.-As offered to an idol that was entitled to adoration; or as having a right to their homage. They supposed that some invisible spirit was present with the idol, and that his favour should be sought, or his wrath averted, by sacrifice. And their conscience being weak.Being unenlightened on this subject; and being too weak to withstand the temptation in such a Not having a conscience sufficiently clear and strong to enable them to resist the temptation; to overcome all their former prejudices and superstitious feelings; and to act in an independent manner, as if an idol were nothing. Or their conscience was morbidly sensitive and delicate on this subject; they might be disposed to do right, and yet not have sufficient knowledge to convince them that an idol was nothing, and that they ought not to regard it. Is defiled.— Polluted; contaminated. By thus countenancing idolatry, he is led into sin, and contracts guilt that will give him pain when his conscience becomes more enlightened. (Ver. 11, 13.) From superstitious reverence of the idol, he might think that he was doing right; but the effect

case.

would be to lead him to a conformity to idol worship that would defile his conscience, pollute his mind, and ultimately produce the deep and painful conviction of guilt. The general reply, therefore, of Paul to the first argument in favour of partaking of the meat offered in sacrifice to idols, is, that all Christians have not full knowledge on the subject; and that to partake of that might lead them into the sin of idolatry, and corrupt and destroy their souls.

But meat commendeth us not to God.-This is to be regarded as the view presented by the Corinthian Christians, or by the advocates for partaking of the meat offered in sacrifice to idols. The sense is, Religion is of a deeper and more spiritual nature than a mere regard to circumstances like these. God looks at the heart. He regards the motives, the thoughts, the moral actions of men. The mere circumstance of eating meat, or abstaining from it, cannot make a man better or worse in the sight of a holy God. The acceptable worship of God is not placed in such things: it is more spiritual, more deep, more important. And therefore," the inference is, "it cannot be a matter of much importance whether a man eats the meat offered in sacrifice to idols, or abstains." To this argument, the apostle replies, (ver. 9-13,) that, although this might be true in itself, yet it might be the occasion of leading others into sin, and it would then become a matter of great importance in the sight of God, and should be in the sight of all true Christians. The word "commendeth" (πeρioTηo,) means properly to introduce to the favour of any one, as a king or ruler, and here means to" recommend" to the favour of God. God does not regard this as a matter of importance: he does not make his favour depend on unimportant circumstances like this. Neither if we eat.-If we partake of the meat offered to idols. Are we the better.-Margin, "Have we the more." Gr., Do we abound, (πɛpioσevoμev;) that is, in moral worth or excellence of character. See Note, Rev. xiv. 17. Are we the worse.-Margin,

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Have we the less." Gr., Do we lack or want, (vσ7εpovμe‡α ;) that is, in moral worth or excellence.

VER. 9. But take heed lest by any means this liberty of yours become a stumbling-block to them that are weak.

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q Or, power.

Rom. xiv. 13, 20. Gal. v. 13 But take heed.-This is the reply of Paul to the argument of the Corinthians in ver. 8. Though all that you say should be admitted to be true, as it must be; though a man is neither morally better nor worse for partaking of meat or abstaining from it; yet the grand principle to be observed is, so to act as not to injure your brethren. Though you may be no better or worse for eating or not eating, yet if your con

duct shall injure others, and lead them into sin, that is a sufficient guide to determine you what to do in the case. You should abstain entirely. It is of far more importance that your brother should not be led into sin, than it is that you should partake of meat which you acknowledge (ver. 8) is in itself of no importance. Lest by any means, (pηπwс.) - You should be careful that by no conduct of yours your brother be led into sin. This is a general principle that is to regulate Christian conduct in all matters that are in themselves indifferent. This liberty of yours. This which you claim as a right; this power which you have, and the exercise of which is in itself lawful. The liberty or power (¿žovoia) here referred to was that of partaking of the meat that was offered in sacrifice to idols. (Ver. 8.) A man may have a right abstractedly to do a thing, but it may not be prudent or wise to exercise it. Become a stumbling-block.-An occasion of sin. Note, Matt. v. 29; also Note, Rom. xiv. 13. See that it be not the occasion of leading others to sin, and to abandon their Christian profession. (Ver. 10.) To them that are weak. To those professing Christians who are not fully informed or instructed in regard to the true nature of idolatry, and who still may have a superstitious regard for the gods whom their fathers worshipped.

VER. 10. For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be 'emboldened to eat those things which are offered to idols;

& edified.

For if any man.—, -Any Christian brother who is ignorant, or any one who might otherwise become a Christian. Which hast knowledge. Who are fully informed in regard to the real nature of idol worship. You will be looked up to as an example. You will be presumed to be partaking of this feast in honour of the idol. You will thus encourage him, and he will partake of it with a conscientious regard to the idol. Sit at meat.-Sitting down to an entertaiment in the temple of the idol. Feasts were often celebrated, as they are now among the heathen, in honour of idols. Those entertainments were either in the temple of the idol, or at the house of him who gave it. Shall not the conscience of him which is weak. Of the man who is not fully informed, or who still regards the idol with superstitious feelings. See ver. 7. Be emboldened.-Margin, Edified, (oikocounTeraL) Confirmed; established. So the word edify is commonly used in the New Testament. (Acts ix. 31. Rom. xiv. 19. Eph. iv. 12. 1 Thess. v. 11.) The sense here is, "Before this he had a superstitious regard for idols. He had the remains of his former feelings and opinions. But he was not established in the belief that an idol was any thing; and his superstitious feelings were fast giving way to the better Christian doctrine that they were nothing. But now, by your example, he will be fully confirmed in the belief that an idol is to be regarded with respect and homage. He will see you in the very temple,

partaking of a feast in honour of the idol; and he will infer not only that it is right, but that it is a matter of conscience with you, and will follow your example."

VER. 11. And through thy knowledge shall the weak brother perish, for whom Christ died?

And through thy knowledge.-Because you knew that an idol was nothing, and that there could be really no danger of falling into idolatry from partaking of these entertainments. You will thus be the means of deceiving and destroying him. The argument of the apostle here is, that if this was to be the result, the duty of those who had this knowledge was plain. Shall the weak brother. - The uninformed and ignorant Christian. That it means a real Christian there can be no doubt. For, (1.) It is the usual term by which Christians are designated-the endearing name of brother; and, (2.) The scope of the passage requires it so to be understood. See Note, Rom. xiv. 20. Perish. Be destroyed: ruined; lost. Note, John x. 28. So the word ἀπολεῖται properly and usually signifies. The sense is, that the tendency of this course would be to lead the weak brother into sin, to apostasy, and to ruin. But this does not prove that any who were truly converted should apostatize and be lost; for, (1.) There may be a tendency to a thing, and yet that thing may never happen. It may be arrested, and the event not occur. (2) The warning designed to prevent it may be effectual, and be the means of saving. A man in a canoe floating down the Niagara river may have a tendency to go over the falls; but he may be hailed from the shore, and the hailing may be effectual, and he may be saved. The call to him was designed to save him, and actually had that effect. So it may be in the warnings to Christians. (3.) The apostle does not say that any true Christian would be lost. He puts a question; and affirms that if one thing was done, another might follow. But this is not affirming that any would be lost. So I might say that if the man continued to float on towards the falls of Niagara, he would be destroyed. If one thing was done, the other would be a consequence. But this would be very different from a statement that a man had actually gone over the falls, and been lost. (4.) It is elsewhere abun dantly proved that no one who has been truly converted will apostatize and be destroyed. See Notes, John x. 28. Comp. Note, Rom. viii. 29, For whom Christ died.—This is urged as a argument why we should not do any thing that would tend to destroy the souls of men. And no stronger argument could be used. The argument is, that we should not do any thing that would tend to frustrate the work of Christ, that would render the shedding of his blood vain. The possibility of doing this is urged; and that bare possibility should deter us from a course of conduct that might have this tendency. It is an appeal drawn from the deep and tender love, the sufferings, and the dying groans of the Son of God. If he endured so much to save the soul, assuredly we should not pursue a course that would tend to destroy it. If he denied himself

30.

so much to redeem, we should not, assuredly, be so fond of self-gratification as to be unwilling to abandon any thing that would tend to destroy. VER. 12. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

Matt. xxv. 40, 45.

But when ye sin so against the brethren.—This is designed further to show the evil of causing others to sin; and hence the evil which might arise from partaking of the meat offered to idols. The word sin here is to be taken in the sense of injuring, offending, leading into sin. You violate the law which requires you to love your brethren, and to seek their welfare, and thus you sin against them. Sin is properly against God; but there may be a course of injury pursued against men, or doing them injustice or wrong, and this is sin against them. Christians are bound to do right towards all. And wound their weak conscience.-The word wound here (TUTTOVTEC, smiting, beating) is taken in the sense of injure. Their consciences are ill-informed. They have not the knowledge which you have. And by your conduct they are led farther into error, and believe that the idol is something, and is to be honoured. They are thus led into sin, and their conscience is more and more perverted, and oppressed more and more with a sense of guilt. Ye sin against Christ.-Because, (1.) Christ has commanded you to love them, and seek their good, and not to lead them into sin; and, (2.) Because they are so intimately united to Christ, (Notes, John xv. 1, &c.,) that to offend them is to offend him; to injure the members is to injure the head; to destroy their souls is to pain his heart, and to injure his cause. Note, Matt. x. 40. Comp. Luke x. 16.

VER. 13. Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest" I make my brother to offend.

u Chap. ix. 22.

Wherefore. As the conclusion of the whole matter. If meat, &c.-Paul here proposes his own views and feelings, or tells them how he would act, in order to show them how they should act in these circumstances. Make my brother to offend.-Lead him into sin; or shall be the cause of leading him into error and guilt. It does not mean, if the eating of meat should enrage or irritate another; but if it is the occasion of his being led into transgression. How this might be done is stated in ver. 10. I will eat no flesh, &c.-My eating meat is a matter of comparative unimportance. I can dispense with it. It is of much less importance to me than happiness, a good conscience, and salvation are to my brother. And the law of love therefore to him requires me to deny myself rather than to be the occasion of leading him into sin. This is a noble resolution; and marks a great, disinterested, and magnanimous spirit. It is a spirit that seeks the good of all; that can deny itself; that is supremely anxious for the glory of God and the salvation man, and that can make personal comfort and

of

gratification subservient to the good of others. It was the principle on which Paul always acted; and is the very spirit of the self-denying Son of God. While the world standeth.-Greek, For ever. The phrase "I will never eat meat" would express the idea. Lest I make, &c.-Rather than lead him into sin, by my indulging in eating the

meat offered in sacrifice to idols.

REMARKS.

This chapter is very important, as it settles some principles in regard to the conduct of Christians; and shows how they should act in reference to things that are indifferent; or which in themselves can be considered as neither right nor wrong; and in reference to those things which may be considered in themselves as right and lawful, but whose indulgence might injure others. And from the chapter we learn,

1st. That Christians, though they are truly converted, yet may have many erroneous views and feelings in reference to many things. (Ver. 6.) This was true of those converted from ancient heathenism, and it is true of those who are now converted from heathenism, and of all young converts. Former opinions, and prejudices, and even superstitions abide long in the mind, and cast a long and withering influence over the regions of Christian piety. The morning dawn is at first very obscure. The change from night to daybreak is at first scarcely perceptible. And so it may be in conversion. The views which a heathen entertained from his childhood could not at once be removed. The influence of corrupt opinions and feelings, which a sinner has long indulged, may travel over in his conversion, and may long endanger his piety and destroy his peace. Corrupt and infidel thoughts, associations of pollution, cannot be destroyed at once; and we are not to expect from a child in the Christian life, the full vigour, and the elevated principle, and the strength to resist temptation, which we expect of the man matured in the service of the Lord Jesus. This should lead us to charity in regard to the imperfections and failings of young converts; to a willingness to aid and counsel them; to carefulness not to lead them into sin; and it should lead us not to expect the same amount of piety, zeal, and purity in converts from degraded heathens, which we expect in Christian lands, and where converts have been trained up under all the advantages of Sabbath schools and Bible classes.

2nd. Our opinion should be formed, and our treatment of others regulated, not by abstract knowledge, but by love. (Ver. 1.) A man is usually much more likely to act right who is influenced by charity and love, than one who is guided by simple knowledge, or by self-confidence. One is humble, kind, tender towards the frailties of others, sensible himself of infirmity, and is disposed to do right; the other may be vain, harsh, censorious, unkind, and severe. Knowledge is useful; but for the practical purposes of life, in an erring and fallen world, love is more useful; and while the one often leads astray, the other seldom errs. Whatever knowledge we may have, we should make it a point from which we are never to depart, that our opi

3rd. We should not be self-confident of our wisdom. (Ver. 2.) Religion produces humility. Mere knowledge may fill the heart with pride and vanity. True knowledge is not inconsistent with humility; but it must be joined with a heart that is right. The men that have been most eminent in knowledge have also been distinguished for humility; but the heart was right; and they saw the folly of depending on mere knowledge.

4th. There is but one God. (Ver. 4-6.)| This great truth lies at the foundation of all true religion; and yet is so simple that it may be known by all Christians, however humble, and is to be presumed to be known by all. But though simple, it is a great and glorious truth. To keep this before the minds of men was one great purpose of all God's revelations; and to communicate it to men is now the grand object of all missionary enterprises. The world is full of idols and idolators; but the knowledge of this simple truth would change the moral aspect of the entire globe. To spread this truth should be the great aim and purpose of all true Christians; and when this truth is spread, the idols of the heathens will fall to the dust.

6th. Christians acknowledge one and only one Lord. (Ver. 6.) He rules over them. His laws bind them. He controls them. He has a right to them. He can dispose of them as he pleases. They are not their own; but are bound to live entirely to him, and for the promotion of his

cause.

6th. It becomes Christians to exercise continual care, lest their conduct, even in things which are in themselves lawful, should be the occasion of leading others into sin. (Ver. 9.) Christians very often pursue a course of conduct which may not be in itself unlawful, but which may lead others who have not their intelligence, or strength of principle, into error. One man may be safe where another man is in danger. One man may be able to resist temptations which would entirely overcome another. A course of life may, perhaps, be safe for a man of years and mature judgment, which would be ruinous to a young man. And the grand principle here should be, not to do that, even though it may be lawful itself, which would be the occasion of leading others into sin.

7th. We see here the importance and the power of example. (Ver. 10, 11.) Nothing is of more value than a correct Christian example. And this applies particularly to those who are in the more elevated ranks of life, who occupy stations of importance, who are at the head of families, colleges, and schools. The ignorant will be likely to follow the example of the learned; the poor of the rich; those in humble life will imitate the manners of the great. Even in things, therefore, which may not be in themselves unlawful in these circumstances, they should set an example of sel-denial, of plainness, of abstinence, for the sake of those beneath them. They should so live that it would be safe and right for all to imitate their example. Christ, though he was rich, yet so lived that all may safely imitate him;

the highest office as the Redeemer of the world, yet he lived so that all in every rank may follow him; though he had all power, and was worshipped by angels, yet so lived that he might teach the most humble and lowly how to live; and so lived that it is safe and proper for all to live as he did. So should every monarch, and prince, and rich man; every noble, and every learned man; every man of honour and office; every master of a family, and every man of age and wisdom, live that all others may learn of them how to live, and that they may safely walk in their footsteps.

8th. We have here a noble instance of the principles on which Paul was willing to act. (Ver. 13.) He was willing to deny himself or any gratification, if his conduct was likely to be the occasion of leading others into sin. Even from that which was in itself lawful he would abstain for ever, if by indulgence he would be the occasion of another's falling into transgression. But how rare is this virtue! How seldom is it practised! How few Christians and Christian ministers are there who deny themselves any gratification in things in themselves right, lest they should induce others to sin! And yet this is the grand principle of Christianity; and this should influence and guide all the professed friends and followers of Christ. This principle might be applied to many things in which many Christians now freely indulge; and, if applied. would produce great and important changes in society. (1.) Entertainments and feasts, which, perhaps, you may be able to afford (that is, afford in the supposition that what you have is yours, and not the Lord's), may lead many of those who cannot afford it to imitate you, and to involve themselves in debt, in extravagance, in ruis. (2.) You might possibly be safe at a festival, at a public dinner, or in a large party; but your example would encourage others where they would not be safe; and yet, how could you reply should they say that you were there, and that they were encouraged by you? (3.) On the supposition that the use of wine and other fermented liquors may be in themselves lawful, and that you might be safe in using them, yet others may be led by your example to an improper use of them, or contract a taste for stimulating drinks that may end in their ruin. Would it be right for you to continue the use of wine in such circumstances? Would Paul have done it? Would he not have adopted the noble principle in this chapter, that | he would not touch it while the world stands, if it led him to sin? (4.) You might be safe in a party of amusement, in the circle of the gay, and in scenes of merriment and mirth. I say you might be, though the supposition is scarcely pos sible that Christian piety is ever safe in such scenes, and though it is certain that Paul or the Saviour would not have been found there. But how will it be for the young, and for those of less strength of Christian virtue? Will they be safe there? Will they be able to guard against these allurements as you could? Will they not be led into the love of gaiety, vanity, and folly? And what would Paul have done in such cases? What would Jesus Christ have done? What

The apostle had, in chap. viii. 13, mentioned his willingness to deny himself if he might be the means of benefiting others. On this principle he had acted; and on this he purposed to act. The mention of this principle of action seems to have led him to a further illustration of it in his own case, and in the illustration to meet an objection that had been urged against him at Corinth; and the scope of this chapter seems to have been not only to give an illustration of this principle, see chap. ix. 27, but to show that this principle on which he acted would account for his conduct when with them, and would meet all the objections which had been made against his apostleship. These objections seem to have been, (1.) That he had not seen Jesus Christ; and therefore could not be an apostle. (Ver. 1.) (2.) That he did not live like the other apostles, that he was unmarried, was a solitary man, and a wanderer, and was unlike the other apostles in his mode of life, not indulging as apostles might do in the ordinary comforts of life. (Ver. 4, 5.) (3.) That he and Barnabas were compelled to labour for their support, and were conscious, therefore, that they had no pretensions to the apostolic office. (Ver. 6.) And, (4.) That the fact that he was unsupplied: that he did not apply to Christians for his maintenance; that he did not urge this as a right, showed that he was conscious that he had no claims to the apostolic character and rank.

To all this he replies in this chapter; and the main drift and design of his reply is, to show that he acted on the principle suggested in chap. viii. 13, that of denying himself; and, consequently, that though he had a right to maintenance, yet that the fact that he did not urge that right was no proof that he was not sent from God, but was rather a proof of his being actuated by the high and holy principles which ought to influence those who were called to this office. In urging this reply, he shows,

(1.) That he had seen Jesus Christ, and had this qualification for the office of an apostle. (Ver. 1.)

(2.) That he had the power, like others, to partake of the common enjoyments of life, and

that his not doing it was no proof that he was not an apostle. (Ver. 4.)

(3.) That he was not prohibited from entering the domestic relations as others had done, but had the right to enjoy the same privileges if he chose; and that his not doing it was no proof that he was not an apostle, but was an instance of his denying himself for the good of others. (Ver. 5.)

(4.) That he was not under a necessity of labouring with his own hands, but that he might have required support as others did; that his labouring was only another instance of his readiness to deny himself to promote the welfare of others. (Ver. 6.)

This sentiment he illustrates through the remainder of the chapter, by showing that he had a right to support in the work of the apostleship, and that his not insisting on it was an instance of his being willing to deny himself that he might do good to others; that he did not urge this right because to do that might injure the cause, (ver. 12, 15;) and that whether he received support or not, he was bound to preach the gospel. In this he shows, (a) (ver. 7—10, 13,) That God gave him the right to support if he chose to exercise it; (b) That it was equitable that he should be supported, (ver. 11 ;) (c) That the Lord had ordained this as a general law, that they which preached the gospel should live by it, (ver. 14;) (d) That he had not chosen to avail himself of it because it might do injury, (ver. 12, 15;) (e) That necessity was laid upon him, at all events, to preach the gospel, (ver. 16;) (ƒ) That if he did this without an earthly reward, he would be rewarded in heaven in a distinguished manner, (ver. 17, 18;) (g) That he had made it the grand principle of his life, not to make money, but to save souls, and that he had sought this by a course of continued self-denial, (ver. 19, 22;) (h) That all this was done for the sake of the gospel, (ver. 23;) and (i) That he had a grand and glorious object in view, which required him, after the manner of the athletæ, to keep his body under, to practise self-denial, to be temperate, to forego many comforts of which he might otherwise have partaken, and that the grandeur and glory of this object was enough to justify all his self-denial, and to make all his sacrifices pleasant. (Ver. 24-27.)

Thus the whole of the chapter is an incidental discussion of the subject of his apostleship, in illustration of the sentiment advanced in chapter viii. 13, that he was willing to practise self-denial for the good of others; and is one of the most elevated, heavenly, and beautiful discussions in the New Testament, and contains one of the most ennobling descriptions of the virtue of selfdenial, and of the principles which should actuate the Christian ministry, any where to be found. All classic writings would be searched in vain, and all records of profane history, for an instance of such pure and elevated principle as is presented in this chapter.

Am I not an apostle?—This was the point to be settled; and it is probable that some at Corinth had denied that he could be an apostle, since it was requisite, in order to that, to have seen the Lord Jesus; and since it was supposed