2. Against sensuality. Into these it was not surprising that Israel should fall, having only just escaped from Egypt, and being surrounded by the licentious heathen. And what more important and necessary than a caution against defiling and destroying the temple of the Holy Ghost?
3. Against rebellion. Israel again and again rebelled against Moses the servant of God, and against Jehovah himself. And Christians need. to be reminded that to violate God's Law, to defy the authority of God's inspired apostles, to resist the Divine message of God's ministers, is treason, and. cannot go unpunished.
4. Against unbelief. This was the sin which lay at the root of the others, as is shown in the Epistle to the Hebrews. It contrasts with that childlike faith which is becoming in the privileged people of the Lord. All such conduct, as we may learn from the Old Testament narrative referred to, is observed, disapproved, and. censured by the omniscient Ruler. It is tempting Christ. We are reminded of the possibility and of the culpability of such sin.
II. ISRAEL IN THE WILDERNESS IS AN EXAMPLE OF ENCOURAGEMENT. If we look at the human side, the lesson is one of warning; but if we regard the Divine side, there we see much to cheer, animate, and inspire us. We remark:
1. Divine guidance. As Israel was led by the pillar of cloud and of fire, so will all who look up and commit their way unto the Lord, experience his directing grace.
2. Divine care, bounty, and goodness. As Israel ate of the manna from heaven and drank of the streams from the rock, so that, when earth failed, heaven interposed, in like manner will the beneficence of God satisfy the wants of all who in necessity and straits call upon him.
3. Divine protection. As Israel's foes were discomfited, as threatening dangers were averted, so shall a way of escape and a door of deliverance be provided for all who trust in a gracious and redeeming God. The arm of flesh may fail, but the arm of Omnipotence shall prove ready and victorious.
4. The final possession of the promises. God led his people to the land he promised to their fathers; not immediately, not by a way they knew, not without difficulties, hardships, contests, yet surely, safely, victoriously. Those who are "on their way to God" may well be animated by such recollections, and by the light they cast upon the position and the hopes of the Christian. Heaven may seem to us "the land which is very far off;" yet faith can bring it near and make it ours even now.
"E'en now by faith I see thee,
E'en now thy walls discern,
To thee my thoughts are kindled,
And strive and pant and yearn."
T.
1 Corinthians 10:9
Tempting Christ.
Whether we read here "the Lord," or "Christ" the meaning is the same. The relation of Israel to Jehovah was parallel, was identical, with the relation of Christians to their Lord Christ. If we are loyal to our King Jesus, then we are in the position of the Hebrews when they reverenced and served the Lord their God; if we are traitors to him whom we call Master and Lord, then we stand in the same condemnation as rebellious Israel. The language of the apostle implies that there is danger lest we presumptuously test, by our unbelief, ingratitude, and rebellion, the forbearance and the grace of him whose we profess to be, whom we profess to serve.
I. THE WAYS IN WHICH WE ARE IN DANGER OF TEMPTING CHRIST.
1. Some hearers of the gospel tempt the Lord by neglecting his gospel as unimportant and unnecessary.
2. Some by deferring that adhesion and devotion to Christ which his authority and circumstances require.
3. Some Christians tempt the Lord by their longings for the sins from which he came and died to deliver them. As the Israelites lusted for the flesh pots of Egypt, so it is to be feared there are Christians who cast a longing eye upon the sinful and worldly pleasures from which they should be delivered.
4. Some by their ingratitude, murmuring, and rebelliousness. As at Corinth there were those who were dissatisfied with the simplicity of the gospel, those who resisted the authority of the apostle, those who had little sympathy with the Christian spirit of self denial; so in the Church are there not a few whose temper and conduct are such as to put to the utmost trial the long suffering and forbearance of the Lord.
II. THE REASONS TO BE FOUND IN CHRIST HIMSELF WHY HIS PEOPLE SHOULD NOT TEMPT HIM.
1. They are bound to honour and obey him as the Son of God.
2. They are bound to acknowledge his claims upon their gratitude, love, and service.
3. They may well be affected by the touching spectacle of his patience and long suffering. Has he not "borne with their manners in the wilderness"? Can they any longer subject him to a trial so unjust and so cruel?
III. THE REASONS RELATING TO THEMSELVES WHY CHRIST'S PEOPLE SHOULD NOT TEMPT HIM.
1. Continuance in unbelief and rebellion will certainly harden the heart, and unfit and indispose for his service.
2. The blessed and sacred opportunity which life affords for grateful consecration and obedience will pass by unimproved.
3. An example of the kind deprecated will tend to embolden others to persevere in irreligion and in iniquity.
4. It must not be forgotten that, although Christ is a Saviour, he is also a Judge. His forbearance will not last for ever. Where he cannot acquit, he must and will condemn. Men may try Christ too long and too far. Sentence may be deferred, but it will be pronounced and it will be executed. After all, it is not so much the case that we are testing and trying Christ, as that he is testing and trying us. Now is the time of our probation. How do we endure when he puts us to the proof?—T.
1 Corinthians 10:10
"Neither murmur ye."
Many were the occasions upon which Israel in the wilderness murmured against their God. They murmured against the manna and longed for flesh; against the authority and appointments of Moses and Aaron; against the reports which the spies brought concerning the land of Canaan; against the difficulties which beset them and the foes who encountered them upon their journey. No wonder that their gracious and forbearing Ruler exclaimed, "Forty years long was I grieved with this generation." The conduct of the chosen people in this respect is by the apostle brought under the notice of the Corinthian Christians as recorded for their advantage, to serve as a warning and a corrective to themselves. And there is no congregation in which there are not those who stand in especial need of the inspired admonition, "Neither murmur ye."
I. HUMAN LIFE ABOUNDS WITH OPPORTUNITIES AND TEMPTATIONS TO MURMUR.
1. There are such as are common to the human lot. There may be mentioned among these—infirmity and suffering of body; the brevity of its life, and its consequent insufficiency for carrying out favourite schemes or studies; the limitation of the mental powers and of knowledge; the imperfections of human society, civil, social, and religious.
2. There are such as may, at any time, be special to individuals. Some are called upon to endure personal sufferings and privations; others, sorrows and bereavements; others, unremitting toil; others, uncongenial occupations; others, calamities and disappointments; others, very limited opportunities; others, trims and persecutions for Christ's sake. All these may be occasions for murmuring, and sometimes those who are thus tried must need special grace to refrain from complaints, and to cultivate a cheerful, grateful, submissive spirit.
II. THE MURMURING HERE CENSURED IS A CERTAIN SINFUL KIND OF DISSATISFACTION AND COMPLAINT. The admonition may be misunderstood. The apostle does not exhort us to be fatalistically contented with whatever actually exists, to be silent in the presence of human wrongs and ills, to be careless and indifferent as to the improvement and amelioration of the condition of society. But we are warned against rebelling against God, complaining of his ways, and resisting his will. Circumstances may be displeasing and uncongenial to us, yet they may be permitted by the wisdom and goodness of God. The spirit of discontentment and rebellion must be repressed, and language expressing it must be silenced.
III. THERE ARE CONSIDERATIONS WHICH MAY ACT AS DISSUASIVES AND CORRECTIVES.
1. The injurious moral effect of murmuring. This is undeniable; we recognize its effect upon:
2. The dishonour done to God's providence. In fact, to murmur is to call into question, or at all events to cast some suspicion upon, God's wisdom, goodness, purposes of benevolence concerning us, and interest in and care for us.
3. Christ's example should deter his followers from murmuring. How cheerful was his demeanour! how acquiescent was he in the humiliation of his lot! how patient in suffering! how submissive in death and sacrifice! Followers and disciples of Jesus are inconsistent indeed when they give way to a spirit of complaint.
4. Murmuring is inconsistent with the proper exercises of religion. It cannot contribute to obedience; it is not consistent with giving of thanks and with praise; it is not the fruit of prayer.
5. The hope of the future should banish murmuring. The occasions for complaint—the trials of the earthly life—will soon be over. Let them have their way and do their work now. The prospect before us is one which may well inspire a contented, patient, uncomplaining disposition and habit.
PRACTICAL LESSONS AND APPLICATION.
1. The admonition of the text is the voice of Divine authority: how dare we resist it?
2. It is the voice of wisdom and reason: why should we resist it?
3. It is the voice of love and persuasion: how can we resist it? "Be careful for nothing, but in everything, by prayer and thanksgiving, let your requests be made known unto God."
"Some murmur, when their sky is clear
And wholly bright to view,
If one small speck of dark appear
In their great heaven of blue;
And some with thankful love are filled
If but one streak of light,
One ray of God's good mercy, gild
The darkness of their night.
"In palaces are hearts that ask,
In discontent and pride,
Why life is such a dreary task.
And all things good denied.
And hearts in poorest huts admire
How love has in their aid
(Love that not ever seems to tire)
Such rich provision made."
(Trench.)
1 Corinthians 10:12
The danger of stir confidence.
To "stand" is to be and to continue upright in the Christian life, and they truly stand whose character and habits agree with their profession. To "fall" is to act with inconsistency, to yield to the tempter, to stumble over the stone of offence, to be caught by the snare which is spread; and this, either temporally or permanently. Life is a probation, and is as much so to the Christian as to others. The apostle puts all his readers upon their guard, reminding them that this is a scene, a period, of probation, and that the true preparation is not to be found in self confidence and boastfulness, but in watchfulness, humility, and prayer. "Let him that thinketh he standeth take heed lest he fall."
I. THE DISPOSITION AGAINST WHICH THIS ADMONITION IS DIRECTED, It is self confidence.
1. Reliance upon outward privileges. As Israel was a chosen nation, so Christians are God's "peculiar people;" and there is danger lest this should be adduced, perhaps to one's self, as a ground for presumption and arrogance.
2. Reliance upon personal strength and purity of character. A man is assured that he can take good care of himself, that no temptation can overtake and overmaster him, that he is clad in armour proof against the fiery darts of the wicked. No need to warn him; he is safe!
3. Boastfulness. The man who thinks himself so secure is likely to glory in his own position, his strength of character, his superiority to infirmities,—to make a loud profession, and to regard the timid with a compassionate disdain.
II. THE PERILS ACCOMPANYING SUCH A DISPOSITION. Paul knew how necessary and appropriate was his counsel; his own experience of human nature and life, elevated and cleared by a Divine inspiration, led him to this most wise and salutary admonition.
1. Such a peril is suggested by the facts of human nature. It is supposed that there is an inflated, unguarded state of mind; that a violent and sudden temptation comes in the way; and that there follows an unexpected and grievous fall. What a self confident spirit is more dangerous because more liable to temptation than a lowly spirit, distrustful of self, is well known to all who have experience of human nature. Those who boast of sinlessness are on the verge of sin.
2. Notable examples recorded in Scripture prove the assertion now made. Hazael was indignant at the very supposition that he could be guilty of barbarities and cruelties such as the prophet foretold; but when the temptation came, he fell into the snare. Peter was vehement in his protestations, "Though I die with thee, I will not deny thee!" Yet when he was tempted by cowardice, he denied his Lord.
III. THE EFFECTUAL REMEDIES AGAINST A SPIRITUAL FALL. If self confidence is of no avail, where is safety to be found?
1. In self abasement and distrust.
2. In a simple trust, in the protecting, preserving, delivering power of God.
3. In watchfulness; for the Christian soldier must never be off his guard; he must arm himself, watch, and withstand his foe.
4. In prayer, which is a confession that we are exposed to danger, and is a waiting upon God and seeking his providential interposition and his spiritual aid.—T.
1 Corinthians 10:13
Temptation.
With warning the inspired teacher conjoins encouragement. The self confident are admonished lest their high opinion of themselves should be the occasion of their fall. And, in the next verse, the timid are cheered by the assurance that, although they must be tempted, a Divine Deliverer shall appear upon their behalf, and they shall be led in the path of safety. This is an assurance consolatory to all who are desirous to turn the discipline of life to high spiritual account, and especially to the doubtful and the diffident.
I. TEMPTATION IS PERMITTED BY GOD.
1. Seeing that it is allowed by Providence to be an incident of human life, none need expect to escape. The young are tempted by the pleasures of sense and of society; the old by avarice and the love of ease; the learned by self confidence; the great by ambition; the pious and the useful by spiritual pride.
2. There is in this very fact an element of consolation. To every tempted soul it may be said, "Your case is not peculiar; all the good have attained to goodness by passing through the fiery furnace of affliction and persecution, of doubt and spiritual conflict." Christ himself was sorely tempted, and the disciple is not above his Lord. It is the common lot, in which we have fellowship with one another and with Christ.
II. TEMPTATION IS WITHSTOOD THROUGH THE FAITHFULNESS OF GOD.
1. God has undertaken to defend and deliver his servants: "He knoweth how to deliver the godly out of temptation." The faithfulness of a true and unchanging God is the anchor by which the tempted shall ride out the fiercest storm.
2. God effects this by the instrumentality of his Word. This is "the sword of the Spirit." When Jesus was beset by the adversary, he warded off every thrust by the rower of the Scripture.
3. God encourages his people to call upon him in the day of trial. The sentry does not advance to meet the approaching foe; he falls back, and gives warning to the garrison and the commander. So, when tempted, should we arise and call upon our God.
III. TEMPTATION IS ITSELF TEMPERED BY AN OVERRULING PROVIDENCE. It shall not exceed our powers of endurance and resistance. It may be subtle; it may be sudden; yet the watchful, prayerful soul shall repel and overcome. The dart which would pierce the unarmed falls broken from the coat of mail; the flaming torch, which would explode the powder did it fall into a powder magazine, drops harmless into a pool of water; and the Ruler of all can both moderate the force of the onset and impart strength to stand in the evil day.
IV. TEMPTATION IS, IN THE CASE OF GOD'S PEOPLE, ACCOMPANIED BY A MEANS OF ESCAPE. The same God who delivered Daniel from the lions' den, and Peter from the prison, makes a path of safety for all who trust in him. The experience of every Christian verifies this assurance. The story of the soul is the same as the story of the Church; dangers and distresses ever recur, but they ever afford to the Divine Lord an opportunity for revealing his compassion, and for effecting an interposition and securing a deliverance. It is only when Christ's followers have entered the gates of heaven that they will be beyond the reach of the tempter's arm.—T.
1 Corinthians 10:15
The judgment of the wise.
The apostle, being specially and divinely inspired, claimed to have authority in the Church of Christ. Yet it is observable that he did not require an unintelligent and unreasoning assent to his doctrine and counsel. If his words were true and right, he had the reason and the conscience of the rational and the spiritual upon his side. Hence the frankness and fearlessness of his appeal. If Paul took such a position, his language may well be adopted by teachers and preachers of Christianity, who, whatever their abilities, piety, and zeal, do not profess to enjoy the special and supernatural guidance vouchsafed to an apostle.
I. THE SPIRIT AND METHOD PROPER TO THE CHRISTIAN PREACHER AND TEACHER.
1. He should not speak as to the ignorance of the ignorant, as if his aim were to take advantage of, to impose upon, persons whose slender knowledge, ability, and opportunities incapacitated and forbade them to receive and appreciate the truth.
2. He should not address himself to the credulity and superstition of men; for there are too many who are content to believe upon the authority of man, when they ought to inquire with regard to what comes to them whether it comes with the authority of truth, of God.
3. He should not appeal to the selfish interests or the selfish fears of men; for these are methods which are certain to produce an immediate and powerful effect, but are unlikely to work real good.
4. But he should speak as unto wise men, inviting their attention and inquiries. Christ and his apostles proceeded upon this method; they appealed to the thoughtfulness, the conscience, the right feelings of those whom they addressed. Compare the language of Scripture with that of arrogant priests, of domineering pastors, of superficial revivalists; and what is the result of the comparison? It is to produce the impression—How just, temperate, thoughtful, reasonable, convincing, persuasive, are the arguments, expositions, and appeals of Scripture!
II. THE SPIRIT AND METHOD PROPER TO HEARERS AND READERS OF THE WORD.
1. Let them cultivate wisdom; for it is to wise men that the Word of God is addressed. In the Old Testament, especially in the Proverbs, there are innumerable eulogies of wisdom, and the sons of men are entreated to listen to the voice of wisdom, to cherish, seek, and pray for it. And in the New Testament, our Lord's discourses evince the same appreciation of this quality of mind. Christ commends the wise man who built his house upon the rock, the wise virgins who took oil in their vessels, the wise and faithful servant who did his Lord's will, the disciples who are wise as serpents. Not a pretentious and proud spirit, but the wisdom of humility, is the preparation for the kingdom; the wise of this world, the wise in their own conceit, are not in the way for the blessing.
2. Let them judge the religious teaching they receive. This admonition, of St. Paul's is a copy of that of Christ himself: "Why even of yourselves judge ye not what is right?" It was an admonition which the apostle seems often to have repeated: "Prove all things;" "Judge ye if it is not unseemly," etc.; "We who are spiritual judge all things." There is abundant material for judging, in nature and in revelation; there are canons and counsels of judgment which all may use; and each Christian has a certain ability and opportunity to judge for himself. Happily the most really important matters are the least difficult to judge.
3. Let them judge with a view to practical conduct and under a constant sense of responsibility. We are not called upon to judge other men, but to judge of what relates to our duty as followers of Christ Jesus. The questions for us to decide are questions of pressing moment for ourselves. The responsibility of deciding such questions cannot be shifted from our shoulders to those of others. The messenger and minister of Christ speaks as unto wise men; as wise men let the hearers of the Word hear, judge, and act.—T.
1 Corinthians 10:16, 1 Corinthians 10:17
Communion.
This passage and another in the following chapter would in themselves suffice to prove the antiquity of the Lord's Supper. And as this Epistle is of undisputed genuineness, it may be taken as established that the Eucharist has been observed in an unbroken chain from its institution by the Founder of Christianity down to our own days. Important light is cast by these two verses upon the spiritual and social significance of the Supper of the Lord.
I. THE HOLY COMMUNION IS A DISTINCTIVE BADGE OF THE CHRISTIAN CHURCH. It is only by recognizing this fact that we understand the introduction of a reference to it in this place. St. Paul was anxious to dissuade the Corinthian Christians from participating in the idolatrous festivals of the heathen. And he brings forward, with this end in view, the distinction between heathenism and Christianity in their characteristic festivals and observances. The Jews had their Passover, the Greeks their eranoi, the early Christians their agapae. The peculiar and distinctive observance of the Christians was, however, the Eucharist. The Corinthians were justly reminded that they must take their stand, that they could not be upon both sides, that they must not at the same time frequent the idol feasts and sit down at the table of the Lord Christ. And this distinction still substantially holds good. And young people especially may justly be urged to take their stand upon the Lord's side and pledge themselves to Christian fidelity in the ordinance distinctive of the Church of Christ.
II. THE HOLY COMMUNION IS A MEANS BY WHICH CHRISTIANS COMMEMORATE THE DEATH OF CHRIST AND PARTAKE OF ITS SPIRITUAL BENEFITS.
1. Prominence is given to our Lord's death by the mention of his body and his blood. In the following chapter St. Paul expressly reminds his readers that in the sacrament they show (proclaim) his death—until he come.
2. But for his purpose the apostle, in this place, lays special stress upon communion in the Lord's body and blood. Amidst all the diversities of opinion and controversies which have arisen with regard to this sacrament, it may, perhaps, be affirmed that to spiritually minded Christians of all Churches, the observance of the Lord's Supper has been an act of obedience to Christ, and the means of spiritual union and fellowship with him. The true participation in the Lord's death is the privilege of the lowly, believing, reverent communicant. Necessary as are food and drink for the sustenance of the bodily life with its functions and activities, equally necessary is it for the spiritual health of the Christian that he should receive Divine nourishment—that he should feed by faith upon the Son of God.
III. THE HOLY COMMUNION IS A SIGN AND A MEANS OF CHRISTIAN FELLOWSHIP. This passage casts light, not only upon the work of Christ and upon the individual appropriation of the benefits of that work, but also upon the character, constitution, and purposes of the Church. It is observable that great stress is laid upon communion, i.e. upon the common interest in the one Saviour and the one salvation, and the mutual regard of interest, confidence, and brotherly love, which is the proper consequence of union to Jesus. The one cup, the one bread, of which all partake, are the symbol of a spiritual unity, Nay, Christians are actually denominated, in virtue of their unity with their Lord and with one another, "one bread, one body." The language must have been startling when first employed; it sounds very strong, even to us who are familiar with it. Yet it expresses the simple and literal truth. A unity which no power on earth could effect, and which no thinker could have conceived, is in course of realization, through the one Saviour and the one Spirit; and of this the Holy Communion is a divinely appointed and effectual witness.—T.
1 Corinthians 10:23
Expedience and edification.
Like a true rhetorician, as (in the best sense) Paul was, he took up the positions of his opponents, and turned them to good account for his own cause. Those of the Corinthians who adopted the laxer view and practice with reference to association with idolatry, put forward the natural and unquestionable plea—All things indifferent in themselves are lawful for a Christian. "True," answered Paul, "it is so none has more than myself insisted upon this principle: you learned it from my lips. Yet it does not follow that, because an action is lawful, it is also expedient or edifying; and in all his conduct the Christian has to consider this." Judged by this standard, conduct may be disapproved which by the other standard might be vindicated.
I. THE LARGE LIMITS OF CHRISTIAN LIBERTY. The Christian religion is not one which lays down exact and minute laws for the regulation and guidance of human life. It provides principles, and leaves their application to the individual. There is thus large scope for the exercise of Christian wisdom. This arrangement is an incidental proof of the Divine origin of Christianity; and it is also in harmony with the universality of its intended diffusion. There are no local or temporary elements in this religion, which is the religion of God, the religion of humanity.
II. CONDUCT THAT APPROACHES THE EXTREME LIMITS OF WHAT IS LAWFUL MAY BE INJURIOUS TO THE INDIVIDUAL AGENT HIMSELF.
1. It may promote a selfish disposition and habit of mind. He who says, "I am enlightened; I am not bound by rules; I can neglect such and such usual observances; I can indulge in such and such practices;" and all because he is living under a dispensation of liberty, and all things are lawful to him, will probably confirm the natural selfishness which he should aim at repressing.
2. Such conduct may also gradually deteriorate the religious character. There are those who need the assistance and the restraint of rules; and although these may not be laid down by inspired authority, they may be very expedient, and their neglect may be very prejudicial to the spiritual life.
III. THE TOO FREE USE OF LIBERTY MAY BE UNEDIFYING AND HURTFUL TO CHRISTIAN SOCIETY.
1. It restricts the range and the operation of sympathy. If Christians are members one of another, then, if one member suffers, all suffer with it. But where the only question is, "What may I do?" and, "What must I do?" instead of, "How may I act for my brother's welfare?" there an element of discord is introduced into society, for "all seek their own."
2. It encourages some to conduct which their conscience condemns, and so indirectly leads them into sin. So it was at Corinth, where the freedom with which some Christians partook of things offered to idols emboldened the scrupulous to partake when their conscience condemned them, and brethren were thus led into sin by the inconsiderateness of those who deemed themselves the strong. Well is it to ask, concerning any proposed conduct of a doubtful character, not only, "Is it lawful?" but, "Will it tend to the edification of those for whom Christ died?"—T.
1 Corinthians 10:24
Unselfishness.
Cases of perplexity and difficulty as to the separate actions of Christians may often be decided by the application of a general principle. If we possess this, and both know how to bring it to bear and have the disposition and purpose to do so, we shall not be at a loss as to how to conduct ourselves in the circumstances and relations of practical life. This will serve us better than a code of laws, a book of casuistry, a human oracle. How could we desire a nobler law than this, which was laid down for the guidance of the Corinthians in deciding upon their intercourse with heathen neighbours?—"Let no one seek his own, but every one his neighbour's good."
I. A CAUTION. "Let no one seek his own."
1. Now, this is a very necessary caution, for that which is here condemned is what most persons are in danger of doing, and what even society encourages men to do, and praises them for doing.
2. And such action is even sanctioned by a certain view of religion. Under pretence, perhaps with a sincere intention of promoting their own salvation, men sometimes overlook the claims of others upon their interest,and services. Thus monks and hermits and other selfish religionists have retired from the world, to make sure of their own spiritual welfare.
3. Yet it is not intended to forbid or censure a due attention, on the part of every Christian, to his own welfare, bodily and spiritually. There have been those who in bitter anguish have exclaimed, "They made us keepers of the vineyard, but our own vineyard have we not kept." One thing ought we to do, yet not to leave the other undone.
II. A RULE. "Let every one seek his neighbour's good."
1. It is a rule which expressly applies to all. Whatever a person's position in the family, in the Church, in society, he is equally under obligation to self denial, benevolence, and helpfulness. "Bear ye one another's burdens."
2. There is abundant scope in human society for such unselfish effort. There are the ignorant to instruct, the sad to console, the miserable to relieve, the young to protect, the sinner to restore, etc.
3. The rule may be especially obeyed by spreading the gospel of Jesus Christ. The want of the gospel being the root of human ills, the supply of the gospel is the radical cure. Paul's missionary life was a proof that it was in this light he regarded his brethren of this sinful race; in his toils and his sufferings he was ever seeking the good of all.
III. A MOTIVE. This is not expressed, but it is implied; for the apostle wrote as a Christian, and assumed the action and operation of distinctively Christian principles.
1. The example of Christ's life and death was an example of unselfishness; m all he did and said he left us an example that we should follow in his steps.
2. Christ's love and sacrifice constitute the moral power of benevolence. He died for us that we might live for others—first to him, and then to those for whom he died. His death is the death of selfishness; for this sin was nailed to his cross.
3. It is assumed that, in the conflict with natural selfishness, and in the new and holy life of benevolence, we seek and receive the aid and guidance of the Holy Spirit of God.—T.
1 Corinthians 10:31
The aim of the Christian's life.
Nothing is more characteristic of Paul's mind than the way in which, upon every suggestion, he ascends to great principles. He begins with what it seems must be a homely and practical and almost trivial discussion concerning idol feasts. But now and again, before he quits the subject, he rises to some sublime truth and principle. What could be a grander precept in itself, what could be worthier of acceptance by all rational beings, not to say all sincere Christians, than the command of the text?—"Do all to the glory of God."
I. THE PRINCIPLE IS TO BE EXPLAINED.
1. What is the glory of God? It is the bringing into prominence of his attributes, the working out of his purposes, and this especially by intelligent and voluntary beings. It is the gratitude which all owe, the obedience to which all me summoned, which show forth God's glory.
2. How can men do aught to God's glory? Not surely by the mere invocation of God's Name, so common and customary among Jews and Mohammedans. But they may fall in with his purposes, reverence his laws, recommend his service, utter his praise.
II. THE PRACTICAL APPLICATION OF THE PRINCIPLE IS TO BE EXHIBITED.
1. It is so minute and searching that it extends to the most ordinary and trivial acts of life. Even eating and drinking are included; probably they are mentioned here upon the suggestion of meals partaken in common with idolaters. "Epictetus, on being asked how any one could eat so as to please God, answered, 'By eating justly, temperately, and thankfully.'" If a heathen moralist could take so noble a view of religion, shall Christians sever their daily life and its manifold occupations from the high aims and sacred motives of their lofty vocation in Christ?
2. It is so vast that nothing escapes it. It is universal in its operation, "embracing all things." No interest in life is so wide, no relationship so sacred, no occupation so honourable, as not to come under this principle, which can give dignity and sweetness to all the functions of human life.
III. THE ADVANTAGES OF THIS PRINCIPLE ARE TO URGED.
1. It delivers him who adopts it from miserable and debasing self seeking. How many there are who do all things to the glory of self! And what a degrading and deteriorating influence does such an aim exercise over the character of those who adopt it! On the other hand, to live for God is to rise at a bound above the murky atmosphere of earth into the serenest air of heaven itself.
2. It conduces to the well being of society. When all men seek their own, society is afflicted with discord and is threatened with dissolution. When all seek their Maker's honour, this common aim and endeavour tend to sympathy, harmony, cooperation.
3. It is an aim in life just and satisfying to the mind—the right aim and motive, and the only one of which we shall never repent and never feel ashamed.
4. It is a stable and eternal aim. With this design and hope the angels serve and wait and praise in heaven. And the glorified saints who have finished their course on earth, when translated to the presence of God, may change place and occupation, but the end and aim of their being remains the same, for it is capable of no improvement, of no elevation.—T.
1 Corinthians 10:33
Benevolence.
Paul recommended to the Corinthians that course of conduct which he followed himself. As a religious teacher, he practised what he taught. And the lessons of his lips and of his pen were enforced with a tenfold power by the actions of his life. In nothing was this more observable and undeniable than in his devotion to the welfare of others, and his habit of adapting himself to all men, in order that he might win some for Christ.