That being premised, Paul comes to his final point; namely, that Christian men are bound to restrict their liberty so that they shall not tempt weaker brethren on to a path on which they cannot walk without stumbling.  He has just shown the danger to such of partaking of the sacrificial feasts.  He now completes his position by showing, in verse 10, that the stronger man’s example may lead the weaker to do what he cannot do innocently.  What is harmless to us may be fatal to others, and, if we have led them to it, their blood is on our heads.

The terrible discordance of such conduct with our Lord’s example, which should be our law, is forcibly set forth in verse 11, which has three strongly emphasised thoughts—­the man’s fate—­he perishes; his relation to his slayer—­a brother; what Christ did for the man whom a Christian has sent to destruction—­died for him.  These solemn thoughts are deepened in verse 12, which reminds us of the intimate union between the weakest and Christ, by which He so identifies Himself with them that any blow struck on them touches Him.

There is no greater sin than to tempt weak or ignorant Christians to thoughts or acts which their ignorance or weakness cannot entertain or do without damage to their religion.  There is much need for laying that truth to heart in these days.  Both in the field of speculation and of conduct, Christians, who think that they know so much better than ignorant believers, need to be reminded of it.

So Paul, in verse 13, at last answers the question.  His sudden turning to his own conduct is beautiful.  He will not so much command others, as proclaim his own determination.  He does so with characteristic vehemence and hyperbole.  No doubt the liberal party in Corinth were ready to complain against the proposal to restrict their freedom because of others’ weakness; and they would be disarmed, or at least silenced, and might be stimulated to like noble resolution, by Paul’s example.

The principle plainly laid down here is as distinctly applicable to the modern question of abstinence from intoxicants.  No one can doubt that ‘moderation’ in their use by some tempts others to use which soon becomes fatally immoderate.  The Church has been robbed of promising members thereby, over and over again.  How can a Christian man cling to a ‘moderate’ use of these things, and run the risk of destroying by his example a brother for whom Christ died?

THE SIN OF SILENCE

’For though I preach the Gospel, I have nothing to glory of:  for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel! 17.  For if I do this thing willingly, I have a reward.’—­1 COR. ix. 16, 17.

The original reference of these words is to the Apostle’s principle and practice of not receiving for his support money from the churches.  Gifts he did accept; pay he did not.  The exposition of his reason