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That the Jew of Paul's time, and for generations long before, abhorred idols there can be no question. In the Babylonish captivity, the nation became so disgusted with idolatry that the hatred of it then engendered was left as a legacy to all time. But did the Jew at the same time commit sacrilege? To answer this question we must first clearly understand what we mean by sacrilege.

1. We may take the alternative reading, "Dost thou rob temples?" And then the inference would be that this hater of idolatry was none the less sometimes profiting by it, stealing the gifts of Pagans from their altars, and turning them to his own account; as we may suppose in our own time one who should inveigh fiercely against the liquor traffic, and derive a part of his income from the rental of a spirits vault.

2. Leaving this, however, and accepting the text as it stands, our idea of sacrilege is that of the profanation of sacred things. Uzziah, e.g., assuming priestly functions, or Belshazzar using the sacred vessels in the orgies of a bacchanalian revel. To speak more generally, sacrilege is diverting from its Divine purpose anything that God has given us. The undue exaltation of sacred things may be sacrilege, and herein the Jew might commit idolatry in the spirit while he vehemently protested against it in the letter. A superstitious reverence for sacred things, such as, e.g., the worship of the brazen serpent in Hezekiah's time.

3. Herein we think the integrity of the antithesis that runs through the questions from the 21st verse is sustained, "Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?...Thou that abhorrest idols, dost thou — by thy foolish superstitions, by using and exalting some of thy sacred things in a way never intended by the Lord as well as in degrading them to common purposes — dost thou commit sacrilege, and so in spirit fall into that sin of idolatry against which thou criest out so loudly?" And now to turn this question to good account. Is it possible for us who have renounced idolatry to commit sacrilege in the sense of becoming idolaters in spirit, while in the letter we denounce it? I think it is —

I. "WE MAY COMMIT SACRILEGE WITH DIVINE ORDINANCES, with baptism and the Lord's Supper, e.g., by investing them with a mechanical efficacy never intended by their Author.

II. SELFISHNESS IS SACRILEGE, self-worship being one of the worst and most subtle forms idolatry can take.

1. "Know ye not, brethren, that your bodies are the temples of the Holy Ghost, that you are not your own, but bought with a price," and, if this be so, what greater sacrilege or idolatry can any man commit than to use his God-given powers and faculties as if they were his own? Selfishness, self-worship, is a kind of sacrilege that brings with it its own most certain retribution. No leprosy may break out upon our persons as in the case of Uzziah; no handwriting may appear upon the wall as in the case of Belshazzar; but, none the less, the retribution will surely come.

2. Selfishness is sacrilege in relation to others as well as to ourselves, for what right have we to use our fellows for our own selfish ends and purposes? How dare we make capital out of other's weaknesses? Every man's person is sacred; he is an image of God. Wherefore let us honour all men, recognise the sacred uses and possibilities that are in them, lest losing reverence for the human we lose it also for the Divine.

3. Selfishness is sacrilege against God, too, for in His great house we are all of us vessels of gold, or of silver, of wood, or of stone, and if we use ourselves as for ourselves, forgetful of His sacred service, we are like servants that waste their master's goods, like priests who desecrate all sacred things, and abuse their solemn functions.

III. THE LOVE OF OTHERS, where it leaves in the soul no room for love to God, is SACRILEGE. We may degrade them, and so fall into this sin, but we may also so exalt them as to fall into the same. When we hear it said that a woman is "devoted" to her child, or that she "idolises" her husband, if we were to adhere to the letter we should say that this is sacrilege. We do not think upon the whole that we are in very much danger of loving our dear ones either unwisely or too well. We can love the Lord our God with all our hearts, and also yet love our husbands, our wives, our children, as Christ loved the Church and gave Himself for it. We are more likely on the whole, I think, to become sacrilegious by loving them too little than too much. Yet if it should be so with any of us that these relationships come between us and our God, then indeed do we commit sacrilege against them as certainly as against Him.

IV. WORLDLINESS OF SPIRIT, the excessive love of this world's goods is SACRILEGE and idolatry. If we are the devotees of fashion or of pleasure, if the shows of this world so engross us as to leave no time nor heart for the spiritual, then we are committing sacrilege. The most common gifts, the most earthly things are amongst the "all things" that work together for our good, but they work together for our harm when, instead of using them for God, we use them for mean purposes. The silver and the gold are the Lord's, and we may be sacrilegious if we discern not this and use them not for Him. Whether we waste our money or hoard it, we are committing sacrilege with it, for money answereth all things, even the ends of grace as well as the means of ruin. Let us reverently handle even our money, using it as God Himself would have us use it, and so in things sacred or in things secular, it will be consecrated to Him in a true life service.

V. THE LOVE OF NATURE TO THE EXCLUSION OF THE LOVE OF GOD, the worship of mere material forms, is SACRILEGE. The earth is the Lord's and the fulness thereof; the heavens declare His glory, etc., and to see nothing beyond this state of things is to commit sacrilege. For these do as truly reveal Him as does the Bible. But just as we may be bibliolatrous, so there is a nature-worship which, while it seems to elevate, does but desecrate and degrade.

(J. W. Lance.)

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KJV: Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

WEB: Indeed you bear the name of a Jew, and rest on the law, and glory in God,