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"Let us, therefore, follow after the things
which make for peace."—Rom. 14:19 .

ABOUT three and a half years after the Apostle Paul left Corinth he wrote to the Church there the first Epistle to the Corinthians, and our present lesson concerns one of its important topics. The question of religious liberty, and the propriety or impropriety of eating meat which had been offered to idols, might at first seem unnecessary to discuss; but, as the Apostle handles the subject in our lesson, he develops [R3144 : page 42] from it a valuable lesson along general principles, valuable to the Church now, as well as then, in connection with various other matters.

Some of the Corinthian Church had evidently made considerable progress in knowledge, and heartily appreciated the fact that since an idol is nothing, meat offered to the idol cannot in any sense of the word be injured. Nevertheless, in the conference of the apostles at Jerusalem it had been specially recommended to the Church at Antioch and to all Christian converts from the Gentiles "that they should abstain from meats offered to idols." Some of the brethren at Corinth perceived that there could be no sin in the eating of such meat where their consciences were not violated, and concluded that the admonitions of the Apostles were not a law to the Church, but a recommendation, and had proceeded to use their liberties—to eat meat offered to idols, thinking, perhaps, thus to show not only their Christian liberty, but also that they entirely disregarded an idol.

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It will help us to sympathize with them to remember that they were in daily contact with heathen neighbors who would repeatedly invite them to feasts, entertainments, weddings, etc., at which they were sure to be served with food that had been offered to idols, and which was supposed to be the better therefor. To abstain, under such circumstances, would mean more or less of an insult to their friends, and the practical ostracism of themselves. Some of the brethren took the view that they could partake of such refreshments without the least injury to their consciences, and at the same time show their heathen neighbors that they were not narrow and bigoted, but broad-minded;—or perhaps explain the matter by saying, "Your god is nothing anyway, and could not injure the meat."

The Apostle intimates that the majority of the Church had such knowledge as enabled them to discern that an image of wood or stone, being no god, could neither improve nor injure the food in any sense or degree; but that this knowledge did not necessarily mean a great growth in spirituality. A very small mite of soap will make a large air bubble; and so, a comparatively little knowledge might puff one up greatly, without any solidity of character. He points out the advantage, therefore, of measuring oneself by growth in love, rather than by growth merely in knowledge—though, of course, to be great in both knowledge and love would be the ideal condition. The same lesson the Apostle inculcates further on (1 Cor. 13:2) asserting "though I have all knowledge and have not love I am nothing." Knowledge without love would be an injury, and to consider it otherwise would imply that real knowledge has not yet been secured; but, says the Apostle, to the contrary of this, "If any man love God, the same is known to him,"—acquainted with him. We might have a great deal of knowledge, and yet not know God, and not be known or recognized by him; but no man can have a large development of true love in his character without personally knowing the Lord and obtaining the spirit of love through fellowship with him. Hence, the getting of love is sure to build us up substantially (avoiding the inflation of pride) in all the various graces of the spirit, including meekness, gentleness, patience, long-suffering, brotherly kindness, knowledge, wisdom from above and the spirit of a sound mind.

Having laid down this premise, the Apostle proceeds to build his argument thereon, and to show that although it is true, as claimed, that the idol could do no injury to the food, nevertheless with Christians love must have the last word on the matter. Love, after securing knowledge and liberty, will look about to see what effect the use of liberty might have upon others; and would perceive that by reason of differing conditions of mental strength, perception, reasoning faculties, etc., all could not have exactly the same standpoint of knowledge and appreciation of principles. Love, therefore, would forbid the use of knowledge and liberty if it perceived that their exercise might work injury to another.

True, there is only one God, and idols, therefore, are nothing as gods; nevertheless, the appreciation of idols as gods had become so ingrained in the thought of many that it would be impossible for them fully to divest themselves of some respect for the idols—impossible for them to eat meat that had been offered to idols without the feeling that in some sense of the word they had done wrong—had been contaminated or injured by the unholy associations. This would be true also of food offered to the heavenly bodies worshiped as gods—the sun, moon and stars.

Knowledge is beneficial;—"To us there is but one God, the Father;" of, or from whom, as the first cause or Creator, all things came, including ourselves; and there is one Lord, Jesus Christ, by, or through whom all things, including ourselves, have been brought into existence. The knowledge which would enable us to discern this matter clearly would assuredly be of advantage. But some dear brethren did not possess ability to reason clearly from this premise, and they had a claim upon their stronger brethren under the Law of Love.

We must pause a moment in our consideration of vs. 6, not because the Apostle's language is in any measure obscure; but because the Adversary seeks continually to wrest the Scriptures, and to misrepresent their plain teachings, and thus to mislead the Lord's flock. We refer to the false teaching abroad today, that this [R3145 : page 43] statement, "Of whom are all things," signifies that all the sin, all the wickedness, etc., of the world are from God; are his direct work, traceable to him as their author or fountain. Surely it is nothing short of blasphemy for anyone who has first tasted of the good Word of God, and been made a partaker of the holy spirit, thus to attribute to God the various evils which, throughout the Scriptures are uniformly condemned, and which God declares he will ultimately—"in due time"—destroy! The Scriptures are clear in their statement that "all his work is perfect;" that "God is not the author of confusion;" that "God tempteth no man," and is not in accord with any suggestion to the effect that evil may be done so that good results may follow. (Deut. 32:4; Rom. 3:8; 1 Cor. 14:33; Jas. 1:13; 1 Pet. 3:11.) It is in full agreement with the declaration that "all his work is perfect," that having made Satan a perfect being, as also he made our race perfect, representatively in Adam, God has not hindered his free moral agents from taking a course of sin in violation of his commands. His wisdom and power are such that he will eventually bring a blessing out of these evils to those who are not in sympathy with them, but the evils themselves, yea, and "all the wicked, will he destroy."Psa. 145:20.

The Apostle proceeds in his argument to show that it is not the food that we eat that makes us acceptable to God, neither our abstaining from any particular food. Our relationship to God is that of the New Creation, a heart relationship; and the blessing which the Lord gives us is as newly begotten children,—not along the lines of the flesh, but along the lines of the spiritual and heart development, which shall ultimately be perfected in the resurrection.

True, "whom the Son makes free is free indeed," and we all should "seek to stand fast in the liberty wherewith Christ makes free;" but it is also true that we need to be on guard lest we use our liberty in such a manner as would stumble others more weak than ourselves,—not so able to use the liberty of Christ discriminatingly. The liberty wherewith Christ makes free may be viewed from two standpoints: if it gives us liberty to eat without restraint, in a manner that the Jews were not at liberty to eat, it gives us liberty also to abstain;—and whoever has the spirit of Christ and is seeking to follow in his steps has already covenanted to the Lord to use his liberty, not in the promotion of his fleshly desires, ambitions and appetites; but in self-sacrifice, following in the footsteps of the Master, seeking to lay down his life, even, on behalf of the brethren—for their assistance. How different are these two uses of liberty! Its selfish use would mean self-gratification, regardless of the interests of others; its loving use would prompt to self-sacrifice in the interests of others.

But why?—what principle is involved that would make it incumbent upon one whose conscience is clear to consider the conscience of another? Why not let the person of the weak conscience take care of his own conscience, and eat or abstain from eating as he felt disposed? The Apostle explains that this would be all right if it were possible; but that the person of weaker mind, feebler reasoning powers, is likely to be weaker in every respect and, hence, more susceptible to the leadings of others—into paths which his conscience could not approve, because of his weaker reasoning powers or inferior knowledge. One might, without violation of conscience, eat meat that had been offered to idols, or even sit at a feast in an idol temple, without injury to his conscience; but the other, feeling that such a course was wrong, might endeavor to follow the example of his stronger brother, and thus might violate his conscience, which would make it a sin to him. Every violation of conscience, whether the thing itself be right or wrong, is a step in the direction of wilful sin—it is a downward course, leading further and further away from the communion and fellowship with the Lord, and into grosser and grosser transgressions of conscience and, hence, possibly leading to the Second Death. Thus the Apostle presents the matter: "For through thy knowledge he that is weak perisheth,—the brother for whose sake Christ died."

The question is not, Would it be a sin to eat the meat offered to idols? but, Would it be sin against the spirit of love, the law of the New Creation, to do anything which could reasonably prove a cause of stumbling to our brother;—not only to the brethren in Christ, the Church, but even to a fellow-creature according to the flesh?—for Christ died for the sins of the whole world. It is a very serious crime against the law of love and against the Lord's injunction, to cause one of his brethren to stumble (Rom. 14:13,21; Matt. 18:6), but it would also be a crime in his sight for us to stumble others,—to hinder them from becoming brethren, and of the household of faith. Hence, it is clear that although knowledge might remove all prohibition of our consciences and all restraints of our liberty, yet love must first come in and approve the liberty before we can exercise it. Love places a firm command upon us, saying,—Thou shalt love the Lord with all thine heart, and thy neighbor as thyself. Love, therefore, and not knowledge, not liberty, must finally decide every question.

Let us take our stand with the Lord, and determine that so far from using our liberties in any manner that might do injury to others we will refuse so to use them; and will rather sacrifice them for the benefit of others;—even as our Master, as our Redeemer, gave all that he had. Let us adopt the words of the Apostle [R3146 : page 44] in the last verse of this lesson, and determine once for all that anything that would injure a brother we will not do—any liberty of ours, however reasonable in itself, that would work our brother's injury, that liberty we will not exercise; we will surrender it in his interest; we will sacrifice it; we will to that extent, on his behalf, lay down our life for him.

There is, perhaps, occasionally a danger of misapplication of this principle; as, for instance, the Doukhobors might say to us, We regard that it is wrong to eat any meat and wrong even to use the skins of animals for shoes, and you are to condescend to our weak consciences in this matter, and ought not to eat meat or wear shoes either. We answer that that is not a similar question to the one which the Apostle has explained in which we should surrender our liberties. On the contrary, the Word of the Lord and the customs of society are all opposed to these bewildered people, and to yield to their mental unbalance on this question would be to assist them in a wrong direction. Our abstaining from eating meat or from the wearing of shoes would in no sense of the word help them to better views; nor does our eating of meat or wearing of leather in any sense of the word interfere with their consciences. Other brethren have an antipathy to the use of instrumental music in the worship of God, as there used to be people who objected to having meeting places heated and provided with comfortable seats. These may sometimes abuse the Apostle's argument, claiming that their consciences are injured by the liberties of the brethren; and that such liberties should be abridged in their interest. Our answer to them must also be,—that they misapply the Apostle's argument: it is not his meaning that the Lord's people are to favor the mental crotchets of each other in such a manner as would be to the general injury of the Church. Superstitions are not to be encouraged in the Church, nor its spiritual advantages and liberties sacrificed on account of them. Nevertheless, love must always have a voice in all of the affairs of the Lord's people; and even such as would mistakenly impose upon their brethren upon the score of weakness, should be treated with love, and their objections, etc., should be reasoned upon. They should see that they have full liberty to do any and everything that the Lord requires of them, abstaining from every appearance of evil, and that their brethren should be accorded the same privileges. If they cannot conscientiously sing with instrumental music or sing hymns, let them keep silence, or for the time do their singing at home. Praising God with instruments is a very different question from eating in an idol's temple.

A somewhat similar question to this one which the Apostle decided, may come before us today in respect to attendance at public worship in the nominal churches, Protestant and Catholic—including the propriety of partaking of the "sacrament" or the "Mass." On such a question each has personal liberty; each should be fully persuaded in his own mind, and follow the direction of his own conscience. In our judgment it would be a much more serious offense to partake of the Mass in Roman Catholic, Greek Catholic or High Episcopal Church services, than to sit in an idol temple and partake of the foods offered to the idols; because the Mass is particularly an abomination before the Lord. (Heb. 7:25; 10:14.) As respects participation in the Lord's Supper, as observed by the majority of Protestants: We could see no harm in this of itself;—those participating might intelligently reverence and worship God in such a manner, even though realizing the inappropriateness, according to the Scriptures, of such a celebration. We would, however, think that a regular participation in the services of Babylon and in her misinterpretation of the Lord's Supper would be reprehensible;—injurious to our own spiritual progress, and dangerous also in the stumbling of some weaker in their discernments. Our advice, therefore, would be that on the one hand we do not feel such a restraint that we would fear to enter a nominal church building to hear a service there; and on the other hand that we do not seem to give our assent to their errors by regular attendance and participation—except at such meetings as would afford us full opportunity for the presentation of the truth.

Another illustration of this principle in our times, is found in the liquor question. There will be no dispute that it would be wrong for any man to get drunk—to lose his senses, and additionally to render himself liable to do injury to others, and surely to dishonor his Creator. The question of liberty comes in only in respect to the use of liquors in such a manner as would work no dishonor to God and no injury either to ourselves or to our neighbors. All recognize the fact that intoxicating liquors are a dangerous temptation to the world in general, and our suggestion to the brethren who feel that they have full power of self-control in the use of liquors, is that they apply the argument of the Apostle in this lesson, and determine whether they could not more honor the Lord and help those who are weaker than themselves by using their liberty in the direction of total abstinence,—sacrifice of rights,—rather than by using it in moderate drinking.

So far as we are able to discern, intoxication is one of the most terrible evils scourging our race at the present time. Many are so weak through the fall, by heredity, that they are totally unable to resist the control of intoxicants, if once they yield to them. Is it too much to ask of those who have consecrated their lives to the Lord, to righteousness and to the blessing [R3146 : page 45] of others, that they should deny themselves in this matter, and thus lay down some liberties and privileges in the interest of the brethren, and in the interest of the world in general?

Similar arguments might be urged respecting the use of tobacco, cards and the various implements which the Adversary uses in luring mankind into sin. The whole, be it noted, is the argument of love. In proportion as we grow in the graces of our Lord, in his spirit of love, we will be glad, not only to put away all filthiness of the flesh for our own sakes, and to be more like the Lord, but also, at the instance of love, we would desire to put away from us everything that might have an evil influence upon others, whatever we might consider our personal liberties to be in respect to them.

Our Golden Text is in place here—it appeals to all who have become new creatures in Christ Jesus. "Let us, therefore, follow after the things which make for peace"—for the blessing of others and for our own blessing and upbuilding as new creatures in Christ, members of his body.

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"There were only two or three of us
Who came to the place of prayer—
Came in the teeth of a driving storm;
But for that we did not care,
Since after our hymns of praise had risen,
And our earnest prayers were said,
The Master Himself was present there
And gave us the living bread.

"We noted his look in each other's face,
So loving, and glad, and free:
We felt his touch when our heads were bowed,
We heard his 'Come to Me!'
Nobody saw him lift the latch,
And none unbarred the door;
But 'Peace' was his token in every heart,
And how could we ask for more?

"Each of us felt the relief from sin,
Christ's purchase for one and all;
Each of us dropped his load of care,
And heard the heavenly call;
And over our spirits a blessed calm
Swept in from the Jasper Sea,
And strength was ours for the toil of life
In the days that were yet to be.

"It was only a handful gathered in
To that little place of prayer.
Outside were struggle and strife and sin,
But the Lord himself was there.
He came to redeem the pledge he gave—
Wherever his loved ones be,
To give his comfort and joy to them,
Though they count but two or three."