THE KING’S BUSINESS
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of the weak brother must be respected. If Christ loved such an one enough to die for him, surely the strong ought to be willing to deny himself of meat or drink for the sake of the weak brother (viii. 10-12). At any rate, that is the position and practice of Paul himself, to whom to do even a lawful thing, if it injure his brother, is a sin (viii. 13; cf. James iv. 17). As soon as our rights become a hindrance to the spiritual progress' of those whose con sciences are tender and scrupulous, then those rights become sinful, if indulged in. Ouy liberty may ruin a brother in Christ.’ All things are indeed lawful, but all things are not expedient (vi. 12-14; x. 23-33). Read carefully viii. 8-13. 2. The G eneral Principle of Self-Denial (viii. 13; cf. vi. 12-14) F u rth er Illustrated in th e Life of th e Apostle Himself (ix. 1-10; cf. x. 2 3 -3 3 ). The Apostle Paul seems to have in mind two great objections offered by the Corinth ians why they need not surrender their lawful rights for the sake of the conscien tious scruples of the weak: first, a seeming unwillingness to "Surrender their rights; and, second, a seeming unwillingness to surrender the gratification of their appetite. (a) An Unwillingness to Surrender Their Rights {chap, ix ). First, Paul claims certain rights in con nection with his support by the churches while serving them (ix. 1-18). These rights' (cf. ix. 4, 5, 6 , 12, 15, 18) he had gladly surrendered for the sake of the gospel. The laborer is worthy of his hire. The vineyard dresser is entitled to the fruit of the vine yard in which he has spent so much labor. The shepherd is entitled to the wool and milk of the flock. The oxen are not to be muzzled while they are treading out the corn. The priest who ministers at the altar partakes of the holy food. So Paul has “rights” to temporal support from those to whom he ministers in spiritual things, but he has never claimed them (ix. 12 , 15, 18).
Second, Paul asserts that he not only has waived all these rights but has gone so far for the gospel’s sake as to put himself under restrictions and limitations vihich clearly amount to a,virtual abridgement of his rights and liberty. To the strong he became strong; to the weak, as weak; to those of tender conscience, sympathetic and self-denying. He sought the welfare of all by adapting himself to their condition, always, of course, recognizing that he was first of all responsible to Christ (ix. 19-23). Third, such an example as the apostle sets is worthy of emulation on the part of all believers who, together with him, are run ning the race of life for an incorruptible crown (ix. 24-27). To sacrifice all things that would disqualify him for success in this great race, in which we all are entered and are striving for mastery, is the purpose of the great apostle. Such a purpose will mot be overlooked by the great Umpire in the great day of awards (ix. 24-27). Such self-denial is absolutely necessary in order to success in service and approval in the day of awards. ( b ) An Unwillingness to Curb Bodily Appetites and Passions for the sake of Others (x. 1 - 22 ). There is always danger in refusing to deny oneself for higher causes. The chil dren of Israel furnish a notable example (x. 1-5). To murmur at God’s restrictions is to perish as Israel perished. Indeed, the case of the Israelites and the Corinthians is very similar—a case of eating, d r in k in g, and dancing in connection with idolatrous worship (x. 6-10; cf, viii. 13; Exodus 7 xxxii. 6 ). The very things the Corinth ians saw no harm in—viz., eating and drink- ing (cf. viii. 13)—were the very things which led to Israel’s ruin (cf. Exodus xxxii. 6 ). Where others have fallen, we need to take warning. There is no need to thus fall (x. 13), but care, is needed lest we do fall (x. 12 ). The Corinthians, no more than the Israelites, should tempt God by seeing how close they can come to idol atry and its attending ceremonies without
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