THE KING’S BUSINESS
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“expedient” nor “profitable” for others, even though “lawful” for oneself. The great law that should control the believer’s conduct is not the “lawful” for himself but the “profitable” and “edifying” for others. No true Christian will live for himself; he will live for others. This is the Christian ideal; “it is mine; if was Christ’s,” says Paul (x. 33-xi. 1). “All things are lawful; all things are in my power, but I will not be brought under She power of any” (vi. 12), The Christian liberty is not to be used indiscriminately. “Expedient.” How may our conduct appear before God? “Is this that I propose to do not only good in itself, but the best thing for me to do at this time? Can I do this to the glory of God? The familiar question, Is it wrong to do this, or to go thither? is often misleading and utterly irrelevant. The answer to the question may be ‘No.’ Then the fallacious reasoning follows: ‘If it is not wrong, then I may do it without sin.’ Stop. That is unsound logic. A thing thoroughly right may be utterly wrong. All things are lawful, but all things are not expedient; and the Chris tian is bound by every obligation to do that which is expedient within the realm of the lawful. He must do that which is best. To do aught Jess is sin. What we ought to do and what we may lawfully do are two very different things. Many things are in our power, but are not for our good, either in themselves or because of the special circumstances in connection there with.” , All things are lawful, it is true; but what things, within the limits of the lawful, are expedient and profitable? Free dom may be limited by moral power—I may, but I will not; or by moral advantage — it is not expedient. “All things are lawful” seemed to be a slogan in the early church. It was probably a favorite saying of Paul’s and was being misunderstood and abused. Christian lib erty is limited by Christian expediency. “Ideally, of course, ‘all things are lawful’; but in this unideal world such privileges may bp rightly abridged, for life is a dis-
being contaminated ind sinning thereby. Israel tried it and failed; would the Cor inthians do better? Israel’s history is recorded for our benefit (x. 11; cf. Romans iv. 23, 24; xv. 4). Flee idolatry—run as far away from it as you can; this is the lesson p i these verses. Further, there is a sense in which par taking of idolatrous feasts indicates to some extent at least a communion with idols or demons. But no true believer will want —will ever try to make consistent a com munion with demons at their tables and a communion with Christ at His table (the Lord’s Supper). We cannot have fellow ship with demons and with our Lord (x. 14-22). That eating meat offered to idols is identified with the idols is enforced by the illustration of the Jewish priest par taking of the sacred food (x. 18). The whole thing is'therefore absurd and insult ing to God. The final test of conduct after all is not: Is this thing lawful? Is it sinful in itself considered? Is it right as far as my own conscience and God are concetned (cf. Romans xiv. 22, 23) ? There is a far higher test: Is this thing profitable? Will it count for the building up of the body of Christ? Is it expedient and profitable? Inasmuch as my conduct must be observed by others, is it such as will tend to help or hinder the cause of Christ in the world? Even a lawful thing may become a stumb ling-block and lead others into sin. A course of action may be right in one’s own sight and may be followed with a clear conscience before God so far as oneself is concerned. Such conduct is not in itself sin (cf. Romans xiv. 22, 23). But if that conduct, observed as it will be by others, seriously affects others and leads them into sin; then that thing, “lawful” for oneself, becomes a stumbling block and an occasion of sin to another whose conscience may be weak (x. 25, 27, 28, 29) and is neither 3. T he Summing up of th e A rgum ent (x. j 23-xi. 1; cf. Romans xiv).
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