To understand this Corinthian obliquity of moral vision it must be borne in mind that licentious rites were a common accompaniment of pagan worship, and especially in Corinth idolatry might have been briefly described as the performance of Balaam's instructions to the Israelites: the eating of things sacrificed to idols and the committing of fornication. The temples were often scenes of revelry and debauchery such as happily have become incredible to a modern mind. But not at once could men emerging from a religion so slenderly connected with morality apprehend what Christianity required of them. When they abandoned the temple-worship, were they also to abstain from eating the flesh offered for sale in the open market, and which had first been sacrificed to an idol? Might they not by partaking of such flesh become partakers in the sin of idolatry? To this Paul replied, Do not too scrupulously inquire into the previous history of your dinner; the meat has no moral taint; all things are lawful for you. This was reasonable; but then how about the other accompaniment of idolatry? Was it also a thing of indifference? Can we apply the same reasoning to it? It was this insinuation which called forth the emphatic condemnation which Paul utters in this paragraph. The great principle of Christian liberty, "All things are lawful for me," Paul now sees he must guard against abuse by adding, "But all things are not expedient." The law and its modification are fully explained in a subsequent passage of the Epistle (viii.; x. 23, etc.). Here it may be enough to say that Paul seeks to impress on his readers that the question of duty is not answered by simply ascertaining what is lawful; we must also ask whether the practice or act contemplated is expedient. Though it may be impossible to prove that this or that practice is wrong in every case, we have still to ask, Does it advance what is good in us; is its bearing on society good or evil; will it in present circumstances and in the instance we contemplate give rise to misunderstandings and evil thoughts? The Christian is a law to himself; he has an internal guide that sets him above external rules. Very true; but that guide leads all those who possess it to a higher life than the law leads to, and proves its presence by teaching a man to consider, not how much indulgence he may enjoy without transgressing the letter of the law, but how he can most advantageously use his time and best forward what is highest in himself and in others.