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T H E K I N G ' S B U S I N E S S
April, 1938
ant of the Lord. It may be said truly that we defile ourselves when we trample upon our convictions. Moreover, Daniel’s courtesy had much to do with his protection from defilement (vs. 8-10). He courteously made request, and because of his gracious character the re quest was granted. He could not have been a surly lad, a “ know-it-all,” with a supe rior air, looking down on others, or he would not have had the favorable regard of the keeper, which he enjoyed. The in temperate, not to say unscriptural, remarks of some advocates of temperance do much to hinder their cause. Courtesy not only pays in the secular world, but it also has much to do with the entrance of the truth into otherwise closed minds. Furthermore, Daniel’s persistence was a protection in carrying out his purpose (vs. 11-16). Because his first suggestion failed, he did not put aside his convictions. He adopted another plan (ys. 11-13). He was no weakling, ready to quit at the first rebuff, but was determined to do all he could to maintain his true purpose of heart, and keep himself from defilement .-before his God. Hence he suggested a plan to the steward, and indicated he was ready to abide by the outcome. His faith told him that God wanted an oppor tunity to show Himself strong in provid ing for those that fear Him. And he be lieved that God would not allow the chal lenge to go unanswered. The steward agreed to the proposal, and Daniel’s plan was undertaken (vs. 14, 15). The result was that Daniel’s rating, and that of his fellow men in the test, was lifted to a high level. Among all the youths of the kingdom, it was recognized that there was none the equal' of Daniel and his companions (vs. 19, 20). Physically, men tally, spiritually, they were superior to all others, and were brought in to stand before the king. Daniel was exalted to a promi nent position. He became the consultant of the leaders of the nation, and the confidant of kings, and in this relationship he con tinued throughout his long life. The secret of his personal efficiency might be put in the words of Paul, “Whatsoever ye do, do all to the glory of God” (1 Cor. 10:31). II. M aintaining E fficiency (1 Cor. 9:24-27) These verses are taken from the heart of the passage in which is revealed the Chris tian’s relation to things offered to idols. As in the case of Daniel, the Christian also must recognize that there was no intrinsic evil in these things, but the fact that they had been offered to idols made them unclean for the child of God to use. In a test of speed and endurance, the competitors deny themselves food and pleas ures which under other circumstances they ■ might enjoy. Likewise, in the Christian life, viewed as a race, the entrants must disci pline themselves. Not to obtain salvation must the “ runner” strive, but having ob tained eternal life, he must give momentary diligence to his fitness—maintained by the grace of God—-for the race before him. Paul was so determined to win the prom ised “crown” that he would be master of all his appetites; he would be brought un
der the control of none of them. He would so live as to keep himself efficient for the work in which he was engaged. There was no question in his mind about the possibil ity of his losing salvation, for that is not earned (Eph. 2:8, 9). But Paul shunned the thought of becoming a castaway, that is, a disqualified entrant in the race— a person unentitled to the reward promised in the W ord of God. Do we share Paul’s ambition and earnestness? Points and Problems The second passage of this week’s lesson (1 Cor. 9:24-27) has been the bone of much contention. By some who are opposed to the truth of Christian security, it has been argued that the Apostle Paul himself was a bit uncertain regarding his own salvation, fearing that he might possibly at last find himself a “castaway,” This view misses the whole purpose and point of the passage. 1. The entire passage deals with Chris tian life and service, not with Christian salvation. This is no picture of a sinner .striving to get salvation, but of a saved man running the Christian race and fighting the Christian fight. These figures were often used by the apostle, but never in relation to salvation. 2. Salvation is not a "prize” given to the sinner who runs well. Such an idea would contradict the whole tenor of the New Testament doctrine of salvation by grace. Furthermore, it would ignore the New Testament teaching regarding the state of the sinner. The lost do not strive to gain the salvation which God offers— “there is none that seeketh after G od” (Rom. 3:11). Again, such a view would put salvation at the end of the race, in stead of in the present life, and thus would make Christian assurance utterly impossible. No man could know whether he would be saved or not until he had finished the course. 3. The passage very clearly deals with rewards for Christian service, not salva tion for sinners. This is indicated by tire mention of “crowns” and the “prize.” Such rewards are only for the saved, not for the unsaved. The contestants here must first be saved in order to qualify for the priv ilege of even starting in this race. 4. The word "castaway” means “ not ap proved.” Paul did not fear that he might fail to win salvation as a prize. He knew that he had been already saved by grace, and saved forever (cf. Rom. 8:31-39), But lie was striving for something else, the crown given to those who run well. And he knew that just as the Roman athlete might be “ disqualified” for not keeping the rules of the contest, even so the Christian might find himself “not approved” for the same cause, and thus lose his right to the “prize” at the end of the race. In other words, such a Christian would be saved but lose his reward, as Paul taught earlier in the same Epistle (1 Cor. 3:15).
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Golden Text Illustration 1 C orinthians 9:25
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