them from the sacrifices which were offered, as well as from the produce of the land. He had the same title to maintenance. "For the labourer is worthy of his hire." But he had used none of these things: it were better for him to die, than that any man should make his glorying void: deprive him of the testimony of his conscience, that freely, simply, and disinterestedly he had exercised the ministry entrusted to him, with no regard but to the glory of God, and the benefit of mankind. Far, indeed, was he from abusing his power in the Gospel. In other points also he had surrendered it. Though he owned no superior, he had made himself servant to all, and yielded where he might have ruled, in hope of obtaining influence and good will. 19. For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; 21. To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. 23. And this I do for the gospel's sake, that I might be partaker thereof with you. From what we know of Paul's character, we cannot suppose that it was very natural for him to yield. But he had yielded, and given way to others, wherever he could do so with a safe conscience. That there might be no prejudice against Timothy amongst the Jewish brethren, who were aware that his father was a Greek, he caused him to be circumcised; though knowing" that in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature." Still more remarkably, going up to Jerusalem two years after the date of this letter, he consented to join a company who were fulfilling a vow, and appeared publicly in the temple, as one that "walked orderly, and kept the law" of Moses." It was no slight concession, in one who had contended so earnestly, when he saw it to be needful, to free the Gentiles from the ordinances of the law. And it was done expressly for the gospel's sake, to conciliate the "many thousands of Jews who believed and were all zealous of the law." 8 So to the Jews he became as a Jew, that he might gain the Jews. On the other hand, for the Gentiles who were without law-who had never been bound under the law of Moses-he resolutely claimed exemption from all such ordinances. He even withstood the example and authority of Peter, who was taking a different course, and had ceased to eat with the heathen disciples, out of regard to the prejudices of his countrymen.1 So again to the weak he became as weak, that he might gain the weak: he would not offend the scruples of those who feared to partake of the meat which had been offered in idolatrous sacrifices, though having knowledge that such scruples were without 5 Acts xvi. 3. 6 Gal. vi. 15. 8 Acts xv. 2-35. Gal. ii. 11--16. foundation. He would "neither eat flesh, nor drink wine, nor anything whereby his brother stumbleth or is offended. Thus yielding his own liberty to obtain and secure the good will of others. 3 It is a trial of christian wisdom and faithfulness, whether to oppose or comply with the prejudices of those with whom we have to do. Either may be right: either may also be altogether wrong. What was blamable in Peter, in one case, appeared proper to Paul in another. Each conformed to the feelings of their countrymen: Paul by purifying himself in the temple: Peter by separating himself from the Gentile. Both did the same thing: but the circumstances justified one, and not the other. Paul was in Jerusalem, in the midst of Jews; and by not alarming the people, as if he despised Moses, and set aside their ancient customs, he might gain the more. Peter was at Antioch, in the midst of Gentiles then just turning towards the Gospel: and he might lose those whom he was commissioned to save, if he affrighted them with the prospect of the law of Moses. Therefore there are cases and seasons when we may become all things to all men: and there are also times and cases when any such compliance must be eschewed. We have to beware, on the one hand, of obstinacy and self-will: and on the other, to guard against that "fear of man which bringeth a snare.' "It is easy to think ourselves upright in our intentions, when we are really actuated by a desire of man's applause, or a dread of his displeasure. It is 2 Rom. xiv. 14. 3 Rom. xiv. 20-23. easy also to believe that we are sacrificing our own wishes for the good of others, when we are only gratifying our own selfish feelings. In these things none but God can keep us from error. Pray that his Spirit may "guide you into all truth:"* and enable you "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, to have your conversation in the world." 5 LECTURE LXX. EXHORTATION TO LABOUR AND SELF-DENIAL. 1 Cor. ix. 24—27. 24. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. St. Paul suits his example to the habits of the people to whom he was writing. It would not occur to ourselves, in these days, to represent the competitors in a race as an example to Christians. In our eyes the comparison would want dignity. To run in a race for a prize, and to seek the kingdom of heaven, seem things hardly fit to be compared together. But with the Corinthians such contests were honourable enough to be worthy of any one's notice or ambition. To receive the prize, as the best runner, or leaper, or boxer, or wrestler, was an object earnestly desired, and eagerly contended for. And there 4 Simeon, Hora Homilet. 962. 52 Cor. i. 12. A A fore Paul argues from these feats of strength or activity, and leads the Christians to examine themselves and judge of their own practice by those who engaged in them. And first he reminds them that out of the large company which enters the course, only one receiveth the prize. Many fail, and are disappointed. In the same way as among those to whom talents are assigned, in our Lord's parable: not all receive the approbation of their lord. In the same way as of the party which set out together to celebrate the marriage, some entered into the joy of their lord; against others the door was shut. Let the Corinthians take warning. They were engaged in a race, and the prize was heaven. In this respect it was not like the garland of the conqueror in the games, which only one could wear. In another respect it was like; that it might be missed, and that it required exertion. So run, that ye may obtain. So exercise yourselves to 'keep a conscience void of offence," that ye may at the last receive" the prize of the high calling which is before you." For not every one who professes to be Christ's disciple, and "says unto him, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of his Father which is in heaven." * 66 Those who contend in a race, or in any such games, set another example, besides that of many of them losing the prize. 25. And every man that striveth for the mastery is tem 1 Matt. xxv. 31, and 12. ? Matt. vii. 21. |