If I partake in the meal with thankfulness, why am I denounced because of that for which I give thanks? Sermons
I. REALIZE AND REMEMBER THE FACT OF GOD'S UNIVERSAL PROPRIETORSHIP. It is easy to say that all things are God's, but difficult to adequately grasp and to retain this in our minds. We yield a ready acquiescence, are but little impressed because the truth is cloudy to us, and then go our way thinking, speaking, and acting, as though God did not own a square foot of ground in the universe! Yet all things are his - the earth and its fulness, small things and great, "our possessions" and the possessions of others, things consecrated to him and things unconsecrated, creatures who obey and creatures who disobey, - all are his. II. GOD'S PROPRIETORSHIP MAKES THE WORLD MORE BEAUTIFUL. 1. His possessions become associated with himself. We prize certain things because they belong or belonged to our dear ones. All around us has been and is God's. Interesting in themselves, their interest is increased without limit as the whisper comes to us, "They are all God's and of God." 2. As his proprietorship springs from his creation of all things, we may be able to trace his mind in objects around us, to see the marks of his fingers, to behold his skill and power. He will be reflected to some extent in his works. 3. He has purposes in connection with his possessions. Everything was made for some end. We may discern some of these ends. We may know that the principle is universal, and may thus be stimulated to seek for further knowledge. 4. Brings good cheer into a world where there is much to sadden. Not the earth was the Lord's, but the earth is the Lord's. It is still in his hands. Here is light amid dense darkness. The world has not slipped from the grasp of the Eternal - he holds it now. III. GOD'S PROPRIETORSHIP SHOULD INFLUENCE OUR USE OF THE WORLD AND THE THINGS THEREOF. If all things are God's, they should not be used (1) thoughtlessly, (2) irreverently, (3) selfishly, (4) injuriously, (5) contrary to his revealed will, (6) to the dishonour of his Name. IV. GOD'S PROPRIETORSHIP EXTENDS TO OURSELVES. If "the earth is the Lord's, and the fulness thereof," we are his. 1. We are not our own. 2. Let us not think, feel, speak, or act as though we were. V. IF WE ARE REDEEMED, WE SHARE IN GOD'S PROPRIETORSHIP. As children do in the possessions of their father. If we are in Christ, God is our Father. We have received the adoption of children. We are "heirs of God and joint heirs with Christ." How rich is the condition of the poorest believer! how exalted the status of the humblest! The way to power, dignity, and wealth is the way of the cross; for thus we become the inheritors of all things. "All things are yours." - H.
If any of them that believe not bid you to a feast. I. CHRISTIANITY DOES NOT FORBID IT — does not forbid the acceptance of the invitation. To forbid such intercourse —1. Would involve a command with which it would be impossible to comply, and which would be inconsistent with the position of the Christian as a citizen of this world. The distinction between believers and unbelievers is doubtless the most important which it is possible to make, but is not the classification made by men generally. It is not recognised by trade. Hence to forbid intercourse would be to prescribe an impossible rule. Christians are to be "diligent in business," etc. Moreover, how many families are there, some of the members of which believe, and others believe not! 2. Would necessitate our making distractions which it is impossible for us to make. Which of us could draw the line between those that believe and those that believe not? 3. Would encourage in those who believe the most un-Christlike feelings. How would it encourage the spirit of Pharisaism! "Lord, I thank thee that I am not as other men are." "Give place, for I am holier than thou." Further, all those who believe were once amongst those who believe not; and how has this transition been made? "By grace." And this being the case, how unbecoming abstinence from all social intercourse with those who believe not. 4. Would be to take away the best means for the cultivation of personal piety. The piety of the Bible is not the piety of the cloister, but one which is consummated in love. And where do we find the best school for this? A manly piety is best cultivated in the midst of the busy hum of the market and the shop. It is in the world that we meet with that discipline which is necessary for the strengthening of our faith, patience, and meekness. 5. Would interpose a barrier to the spread of Christian truth. The influence of example is one of the most valuable means of spreading the gospel (chaps. 7, 8) 6. Would be inconsistent with the example of Christ. He was "invited to a feast," on more occasions than one by those who believed not, and went. "This man receiveth sinners and eateth with them." Such reasons show the propriety of the truth involved in our text. With many, however, the great danger is of erring on the other side. No surer proof is there that our heart is not right with God than when we choose for our intimate companions those who are utter strangers to the power of godliness. II. CHRISTIANS SHOULD BE CAREFUL, IN SUCH INTERCOURSE, NOT TO BE THE MEANS OF CAUSING THEIR CHRISTIANITY TO BE EVIL SPOKEN OF. The particular way in which this might be done is specified by the apostle. Occasions, in such intercourse, there are sure to be, when the temptation to belie our faith in Christ will be strong. An unguarded word or look may be the means of causing some of "the enemies of the Lord to blaspheme." Moreover, we may advert to the care we should take to turn such social intercourse to good account. To what an eminent degree did Christ do so; and well would it be if Christians embraced opportunities of saying "a word in season" in that easy, natural way in which Christ did it. We must cultivate our own personal godliness — live more ourselves in the Spirit — and then we shall make that use of social intercourse which we ought. (Caleb Scott, LL.B.) Conscience, I say, not thine own, but of the other Strictly the form of the expression would be, "Conscience, not only thine own, but of the other as well." The moral significance of life is nowhere more vitally manifest than in what we do or fail to do for the characters of our neighbours. And it is easy enough to agree that we ought not to damage other men's consciences; but to give up the pleasant and otherwise harmless habit which will damage them, is not always easy. Besides, there are some questions of right, how far this ought or is demanded to be done. Now note —I. THAT EVERY MAN SHOULD MAKE HIS RELATIONS TO OTHER MEN'S CHARACTERS, AND THE EFFECTS OF HIS ACTIONS ON OTHER MEN'S ACTIONS, A DIRECT PART OF HIS REGULAR RELIGIOUS CULTURE. 1. On the ground of the nature of the case this can he denied only by the monk on the ground that in solitude, as a higher state of man, the relations do not exist; by the indifferentist on the ground that the result of things is beyond the influence of ethical distinctions; or by the believer in the legitimacy of sheer impulse. 2. Quite as clear is the word of the gospel. The Christian faith is eminently a social principle. The forms it takes on are domestic and associative. It founds a church. It advocates the common weal. Amongst its commandments are, "Thou shalt love thy neighbour as thyself," and "Bear ye one another's burdens." The lives of the apostles were consecrated labours for the souls of their fellow-men. II. NOW, THE HELPS MEN RENDER TO ONE ANOTHER'S VIRTUE ARE FOR THE MOST PART, RENDERED WITHOUT ANY EXPRESS ATTEMPT AT WHAT IS CALLED "SETTING AN EXAMPLE." Excellence is more impressive when it is seen living and acting by a certain independent force from within itself, than when it is put on exhibition for a pattern. In agriculture and mechanics producers do sometimes raise stock, or finish fabrics, merely for a show; but goodness is a more delicate thing. If we undertake to manufacture it for a pattern, we shall spoil it in the making. It will not be genuine, but Pharisaic. III. BUT THIS DOES NOT AT ALL DENY OUR OBLIGATION TO DO OR NOT TO DO SOME THINGS, OUT OF A SIMPLE REGARD TO THEIR SOCIAL EFFECTS. Christian modesty may shrink from the thought of being exemplary; but Christian principle will eagerly renounce what is hurtful. Is it not likely that we are set into society for this very end, that by sacrifices for others we may be disciplined into a more Christlike disinterestedness? The complicated case, undoubtedly, is where some habit is felt to be perfectly safe to yourself, but would probably be unsafe to others who are the more likely to go astray for your practice. 1. The defence set up is: "Rules of meat and drink, amusement and display, are not definite nor absolute. Each must adjust his habit to his constitution and circumstances, and stop there. Everything is likely to be abused. I am to strike out a way of living that seems lawful enough for myself, and expect everybody else to do the same." Now —(1) This language has a sound of hardness and selfishness, and the moral judgment pronounces that it is not the final nor the highest view of duty. It is not the sort of response we expect from the nobler order of men, who live for the good of their race, and not for themselves.(2) This defence is not very likely to be urged where the party endangered by our gratification should be a child or a brother. But Christianity recognises no such limitation of responsibility — it declares all mankind one family; and that, for the purposes of doing God's will, every human being is a mother or a brother or a sister.(3) And when it is said that all things must be abused, remember that this tendency by no means excuses him who so uses, beyond the line of necessity or duty, that the abuse comes in. If "offences must needs come," none the less "woe to him by whom the offence cometh."(4) If you further say that, so long as your act is not in itself wrong, Providence must see that no harm comes of it, the reply is that Providence is quite as likely to see that no harm comes to you when you deny yourself. Besides, when we speak of an act as "right in itself," consider what is included in "itself." For no act can be said to be right in itself which is so done that the spirit of the doer or the situation of its occurrence binds it up inseparably with wrong.(5) And if you still urge that nothing ought to be given up which makes for the happy processes of social life, then let it be fully established that the practice does belong to the best order of life, and is essential to it, and that its advantages are not outweighed by the evils that spring directly out of it. Above all, let it be clear whether the thing is really done from a conscientious regard to the public good, or whether that is only a sophistication to palliate what is actually done only because it is agreeable. 2. Set over against the defence the following words of Paul, and say which seems to ring clearest from the heights of Christian clearsightedness and truth, "None of us liveth to himself, and no man dieth to himself. Let no man put a stumbling-block in his brother's way. Destroy not him with thy meat, for whom Christ died. If meat make my brother to offend, I will eat no flesh while the world standeth. For the kingdom of God is not meat and drink," etc. IV. THE MORE FREQUENT OBSTACLE TO THIS THOUGHTFUL AND GENEROUS BEHAVIOUR, IS THE ABSENCE OF ANY GLARING EVIDENCE THAT OUR LUXURIES DO TEMPT OUR NEIGHBOURS. What is the delight of a palate, or of an amusement, that any of us would not hurl from him if he saw one fellow-creature plunged into all profligacy by it? But surely, in such a matter, a doubt is grave enough to dictate a Christian's conduct. A very earnest moral nature will not be willing to imperil a fellow-creature's purity on the slender difference between a conjecture and a certainty. And little as they may suspect it, who eat, drink, and are merry, without a religious scruple on their pleasures, all the while, in many a building not far away, the beginnings of vice are taking a terrible warrant and license from their freedom. Conclusion: 1. There is no self-denial deserving the name that is not willing to give up any privilege rather than endanger the least or lowest of God's children. In the estimates of God and eternity, the generosity that shields a human heart from shame will stand above a genial style of hospitality. Not till comfort shall become the creed of Christendom, can free living be the testimony of faith. 2. After all, we must raise our minds before a higher judgment than our own. Again the voice of the Lord God will be heard at the end of the day, asking of you and me, "Where is thy brother?" How little will it avail us then to stammer with the impotent mockery of self-defence, "Am I my brother's keeper?" (Bishop Huntington.) People Corinthians, Israelites, PaulPlaces CorinthTopics Concerned, Denounced, Evil, Fault, Grace, Grateful, Heart, Meal, Partake, Partaker, Praise, Reason, Regard, Slandered, Spoken, Thank, Thankfully, Thankfulness, Thanks, ThanksgivingOutline 1. The sacraments of the Jews are types of ours;7. and their punishments, 11. examples for us. 13. We must flee from idolatry. 21. We must not make the Lord's table the table of demons; 24. and in all things we must have regard for our brothers. Dictionary of Bible Themes 1 Corinthians 10:30Library Ninth Sunday after Trinity Carnal Security and Its vices. Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as … Martin Luther—Epistle Sermons, Vol. III December the Twelfth Relating Everything to God Mental Prayer. Doing Glory to God in Pursuits of the World. The Limits of Liberty Men Often Highly Esteem what God Abhors. God's Glory the Chief End of Man's Being Communion with Christ and his People. The Rock of Ages Heaven on Earth Touching Jacob, However, that which He did at his Mother's Bidding... But, as I had Begun to Say, Whether the Fruit an Hundred-Fold be virginity... Here Peradventure Some Man May Say, "If it was Bodily Work that the Apostle... Nor, Because I Called Ruth Blessed, Anna More Blessed... Perseverance of Saints. The Saint Resumes the History of Her Life. Aiming at Perfection. Means Whereby it May be Gained. Instructions for Confessors. Of Resisting Temptation Man's Chief End But one Sometimes Comes to a Case of this Kind... Indeed in all Spiritual Delights, which Unmarried Women Enjoy... For that Both History of the Old Testament... W. T. Vn to the Christen Reader. The Lord's Supper Links 1 Corinthians 10:30 NIV1 Corinthians 10:30 NLT 1 Corinthians 10:30 ESV 1 Corinthians 10:30 NASB 1 Corinthians 10:30 KJV 1 Corinthians 10:30 Bible Apps 1 Corinthians 10:30 Parallel 1 Corinthians 10:30 Biblia Paralela 1 Corinthians 10:30 Chinese Bible 1 Corinthians 10:30 French Bible 1 Corinthians 10:30 German Bible 1 Corinthians 10:30 Commentaries Bible Hub |