CHRISTIAN LIBERTY AND SELF-RESTRAINT.
-March 21.-1 Cor.
9:19-27.-
“Every man that striveth for the mastery is temperate in all things.”-1
Cor. 9:25.
DOUBTLESS it was in
great measure because of his breadth of learning, as well as the result of his
deep consecration, and hence his nearness to the Lord and fellowship in the
divine plan, that the Apostle Paul was enabled to grasp the conditions of the
New Covenant and the Gospel dispensation more quickly than did the other
apostles. Although the Apostle Peter took as broad a view as others of the
original twelve, and although in addition the Lord gave him the vision to
indicate that the Gentiles were no longer to be considered unclean by the Jews,
and sent him direct to preach the Gospel to Cornelius, the first Gentile
convert, and although he witnessed the gifts of the holy spirit communicated to
him, yet the Apostle Paul seems to have grasped the whole situation much more
comprehensively than did even Peter; so that when Peter was confused on this
subject, and stumbling, Paul was both able and willing to help him to clearer
views. (Gal. 2:14.) It was Paul who first saw “that the righteousness of the
law is fulfilled in us, who walk not after the flesh but after the spirit”; and
that amongst those who have come under the new order of things there is no
distinction of Jews and Gentiles, male and female, bond or free, because they
are all one in Christ Jesus. It was Paul who recognized the fact that
those who had accepted Christ were entirely free from the Law of Moses; that to
them Moses was dead and they were married to another, even Christ, and were
under his law;-the law of the spirit of life in Christ Jesus which made
Israelites free from the law of sin and death.-Rom. 7:4,6.
(19-23) But though realizing his liberties in Christ, his freedom from all
bondage, as of holy days, new moons, sabbaths, meats, etc. (Col. 2:16; Rom.
14:5), the Apostle was not anxious to use his liberty except as between the
Lord and himself, and such of the brethren as could appreciate the matter.
Those who were weak and bounden by laws and ceremonies and human traditions
received from the elders, found in the Apostle one who did not seek to triumph
over them by boasting of his liberty and their bondage. On the contrary, if
they were in bondage to the Law he waived for the time his own liberties that
he might thereby through sympathy and patience help them to the same liberty
which he enjoyed at heart. And so we find him advising and urging others. He
said:-
You find yourselves free from the law and those restraints which are upon
your brethren, the Jews, you now say they are no longer bondages to you. You
are thus greatly relieved: nevertheless, use not your liberties for an occasion
of the flesh. You may know that an idol is nothing, and that meat offered to
an idol (the custom amongst Gentiles) is not thereby injured, and you may feel
perfectly free to eat that meat; but if a brother is with you who does not yet
realize this freedom and see matters from this loftier standpoint, do not put a
barrier between your heart and his by using your liberties, but rather for his
sake avoid the use of that liberty that you may have the greater influence with
him and bring him to appreciate the still greater liberties which are ours
through Christ.
The blessings of the Kingdom of God are not merely these liberties to eat
what we please without condemnation, and to be without restraint from fast
days, new moons and sabbaths! No, no; the liberties which we have as the
incipient Kingdom of God are far better than these, though they include these.
The more important things are the freedom from sin, the communion and
fellowship with the Lord, and the prospect of a glorious inheritance in the future.
Righteousness, peace, joy in the holy spirit, these are the fruits of our new
relationship to Christ which are to be specially enjoyed, and in comparison to
which our liberty to eat and not to eat what we please and to observe such holy
days as we may please are insignificant.-Rom. 14:17-20.
This is the Apostle’s meaning in this lesson. He did not mean that he
dissembled or deceived or pretended to be a Jew, etc., but that having and
realizing his liberties, he did not always choose to exercise his liberties in
Christ if he found better opportunities for usefulness by simply neglecting to
claim or use liberty. Principles may never be
abandoned for any consideration; but liberties and personal rights may be
ignored in the interest of others, frequently and to divine pleasing; the
Apostle was ready to go any length in defense of principle, and could not be
budged an inch (Gal. 2:5,11); but in the sacrifice of his earthly rights and
privileges and liberties for the sake of Christ and his Church, the Apostle
evidently came next to our Lord Jesus, and is a noble example to all the Church,
as shown in this lesson.
An illustration of such a proper ignoring of liberties without abandonment
of principle is found in connection with Sunday observance. To our
understanding Sunday, the first day of the week, is in no sense of the word the
Sabbath Day that was commanded to the Jews,-which was the seventh day. The
Christian is not commanded by the Bible to keep any particular day, in any
particular manner different from other days; but by his covenant with God he is
to keep every day holy unto the Lord. He has no more right to do
wrong on one day than on another. His rest in Christ under the New
Covenant is not the physical rest of the Jew under the Law Covenant. It is
higher: it is a rest of faith that brings joy and refreshment;
not only physical, but mental and spiritual.
This rest is not merely for one day in the week; the true Christian is to
rest in Christ, and have joy and peace in believing every day. Instead,
therefore, of having a seventh day rest in each week the Christian has seven
days of rest in each week-a rest and a peace which the world can neither give
nor take away.
Not by divine appointment but of their own volition the early Church began
to keep as a day of special gathering together the first day of the week, as a
Memorial of our Lord’s resurrection from the dead, and the new life and new joy
which began with that day. For a time they continued to observe also the
seventh day, until they learned through the apostles’ instructions that they
were dead to the Jewish law and had become “new creatures” in Christ under the
law of the spirit of life,-which has but one commandment and that an all
comprehensive one,-Love.
The majority of Christians to-day seem to have drifted away in part from
the liberties and appreciations of the New Covenant and to be attempting to mix
the Jewish Covenant with the Christian Covenant, the Jewish law of ten
commandments with the Christian law of one commandment-love. Accordingly
Sunday, the first day of the week, is by many regarded as the Sabbath day of
the Jews; and they mentally attach to it all the requirements of the Jewish
law, and yet they continually feel a heart-condemnation in respect to it, as
did the Jews, because they rarely or never live up to the requirements of the
Law for that day. The law demanded that no work of any kind should be done by
parents, children, servants or cattle; and as exemplifying the rigor of that
law there is a record in the Scriptures that a man was stoned to death because
he gathered sticks for a fire on the Sabbath day. By reason of this false
conception that the first day is the Sabbath day or that somehow or other (they
know not how or when or where) the authorities and ordinances respecting the
Jewish Sabbath Day were transferred to Sunday, the first day, many are
continually under condemnation to conscience-a consciousness of sin.
With some of those who learn the truth on this subject there is a
combative disposition which leads them to wish to display their liberties
by doing on the first day of the week that which their fellow Christians regard
as improper-sinful. Such a combative spirit is a sign that the spirit of
Christ is not dwelling richly within-that more knowledge has reached the
individual than he has been able to wisely use. It indicates that such have
need to grow in grace, in love, proportionately as they grow in knowledge.
The Apostle’s declaration, in the lesson before us, is an illustration of
the right spirit concerning every such question. If our neighbors meet in
worship on the first day of the week, because they believe it to be the command
of God, our liberty can be just as fully exercised meeting on the same day; not
from a sense of obligation, not under law, but in the full enjoyment of the
liberty wherewith Christ makes free. Indeed, we can enjoy the day very much
more when we realize it as a liberty and privilege rather than as a duty and
command. Yet there are trifling liberties which we should yield; for instance,
our neighbor, thinking that he is under the Jewish law, might consider the
driving of a tack to be a violation of the day of rest. We who know that we
are not under the law but under grace, realize that no sin would be committed
in driving a tack; but nevertheless we can well and properly set aside our
liberties in that matter and conform and cooperate in the maintenance of the
peace and quiet of the day. Indeed, we realize that the mistake of our friends
is in many respects a blessing and a mercy to us. For if many appreciated the
matter as we do, as a liberty and privilege and not as a law of God, quite
probably a majority would pay no respect whatever to the day, and very soon it
might be as other days. We are very glad, therefore, that a day for rest and
quiet and study and meditation on holy things is set aside by the laws of the
land in which we live. But even if we saw no reason whatever for observing the
day, the fact of its legal secular appointment is a sufficient ground for
abstinence from earthly labors. But on the contrary we see the wisdom of
having a day for special fellowship in spiritual things and the day adopted by
early Christians is eminently proper. The opening day of a new week symbolizes
our new rest, new hopes and new life-all of which spring
from the resurrection of our Lord.
We advise those who are seeking to walk in the “narrow way” to follow the
Apostle’s counsel and example closely, and while realizing themselves free in
Christ to make themselves servants unto all-“doing good unto all men as we have
opportunity, especially to the household of faith.”
The Apostle was not moved to this abrogation of his own liberties from any
selfish motives, but by his love of the gospel and his desire to supply to
others its blessed healing balm, which had come to his own spirit. Wherever the
spirit of Christ is, this spirit is received; and if developed it will manifest
itself sooner or later by this disposition of self-negation in the interest of
other-especially in spiritual interests and affairs.
(24-27) The Apostle would have us see that while we are granted liberties
in Christ, nevertheless the essence of Christian teaching is to deny ourselves
the use of those very liberties. As slaves of sin we were set free in order
that we might become the voluntary bond-servants of
righteousness-serving with self-sacrifice “even unto death.” The Jews, as a
house of servants under Moses, were bound as servants by rigorous laws, the
meaning and object of which were not even explained to them. But the house of
sons, of which Christ is the Head, is left free from any law, except the one-to
love God with every power of being and our neighbor as ourself. But this very
liberty, which is granted to us on the one hand, is the greater trial on the
other hand. It leaves with us each the responsibility of proving our love to
God and to his cause and to his people, and our sympathy for the world, by the
extent to which we are willing to abandon our liberties for these-as their
servants.
The Apostle illustrates this by the Olympic games of his day, prominent
amongst which was foot-racing. Racers were set free to run, so we as Christians
are set free from the law that we may run our race and win the great prize; but
he that complies with certain recognized conditions, and “so runs,” shall be
crowned an overcomer.
Consecrated Christians have entered the lists, to run the great race for
the prize of our high calling in Christ Jesus-the prize of joint-heirship with
him in the kingdom of glory, to be established at his second coming. We start
on our race course not aimlessly, not hopelessly, not simply for the sake of
denying ourselves, not to do penance for sins, nor simply for the sake of
developing character; but the Lord has graciously arranged the matter so that
we will have a grand and noble incentive to self-denial. The prize at the end
of the race is his “Well done, good and faithful servant;” and to the faithful
little flock “the crown of life” and the glory of the Kingdom. Therefore we
are not running uncertainly, doubtfully, not knowing what the prize will be,
for we are instructed by the Lord’s own words.
The Apostle points out in this connection that if we hope to be overcomers
and approved of the Lord we must be moderate, temperate, self-denying in all
things. This he emphasizes in verse twenty-seven. It is not only necessary
that our whole being should be consecrated to the Lord at the beginning of the
race, but it continues necessary all along the way, that it shall be
continually subject to the new mind, the mind of Christ, which is to dwell in
us richly and abound. Otherwise, if we allow the old, fallen nature to rise up
and hinder the new mind, the mind of Christ in us-if we permit the will of the
flesh thus to come into control again, we may count the race as ignominiously
terminated and ourselves as “castaways;” because the mind of the flesh leads to
death, but the mind of the new spirit of life in Christ, by which we are
begotten through the Word of truth, leads to life everlasting, and through
faithfulness to eternal glory.