1 Coríntios 10:32-33

DISCOURSE: 1977
TRUE WISDOM AND CHARITY

1 Coríntios 10:32; 1 Coríntios 11:1. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, even as I also am of Christ.

CHRISTIAN morals, in their sublimer parts, are far from being fully understood, or duly appreciated, even by those who are most zealous in the profession of Christian principles. The duties of Christian forbearance, and Christian forgiveness, and Christian liberality, are but very imperfectly discerned, and, consequently, but very imperfectly practised, in the religious world. Nor are the limits of true Christian charity by any means clearly ascertained. On this subject, in particular, I must say, that I think there is scarcely a Christian upon earth that would have made the distinctions contained in this chapter; and not many that would approve of them, now they are made, if they were not forced to yield to apostolic authority. It is an easy thing to lay down broad principles; as, that “We must not do evil that good may come:” and it is easy to decry “expediency,” as the refuge of time-serving and dishonest men. But it is not easy to see the different modifications of a good principle, as affected by different circumstances; or the different situations under which expediency alone can guide us. And even the discussion of such a subject as this, however carefully conducted, would be condemned at once by many, as no better than Jesuistical sophistry and refinement. But we must not, therefore, be deterred from treading in the Apostle’s steps, and marking what we believe to be the true boundaries of Christian liberty and Christian duty.
I shall take occasion, from the passage before us, to shew,

I. Our duty in reference to things which are indifferent—

There are many things on which different parties lay a great stress; which yet, in the sight of God, are altogether indifferent—
[In the apostolic age, the observance of the Jewish ritual was regarded by some as of primary and indispensable importance. The keeping of certain days, and the abstaining from certain meats, and the practice of circumcision, were by many insisted on as of continued obligation; notwithstanding they were never intended but as types and shadows, which were to vanish when the substance should appear. There were not in those rites any essential qualities, either of good or evil. They derived all their force from their having been divinely appointed; and, of course, they lost all their force when that appointment was withdrawn. If any chose to observe them, they were at liberty to do so, without any offence to God: and if any were disinclined to observe them, they were equally at liberty to follow the dictates of their own judgment. If any man thought them still obligatory, he of course was bound by them: but all who saw that they were no longer required, were free to neglect and discard them.
The same might be said of many things at this day, respecting which different parties form different opinions, according to the degree of their information, or to the particular prejudices which they have imbibed. I refer to certain rites and ceremonies in religion, on which some place an undue stress; whilst others, with equal vehemence, decry them. I must say the same, also, in reference to some habits of the world, respecting which men may speak in too unqualified terms; whether they justify them, or whether they condemn.]
But our great duty, in reference to all such things, is, to guard against giving needless offence to any party—
[In reference to Jewish or Gentile observances, the Apostle says, “Give no offence either to the Jews, or to the Gentiles, or to the Church of God.” The things about which the parties differed were really non-essential: and there was danger of giving offence to either side by a contemptuous disregard of their prejudices. It was not right to wound the feelings of a Jew, by doing in his presence what was contrary to the law, which he regarded as still in force: nor was it right, by a free and indiscriminate use of meats offered to idols, to hurt the feelings of a Gentile brother; who, having been accustomed to feast on these meats as a religious act, would be ready to think that the person eating them did not indeed abhor idolatry in the way that he professed. At the same time, offence might easily be given to the Church of God, by producing disunion and division amongst her members, whom we should rather have laboured to “edify in faith and love.”
The same may be said in reference to all matters of indifference, in every age and in every place. There should be a tender regard to the feelings and infirmities of others; and a determination never to please ourselves at the expense of others. Self-denial, rather, should be the disposition of our minds, and the habit of our lives: and rather than wound the consciences of others, and lead them by our example to do what their own consciences condemned, we should abstain from the most innocent indulgence, as long as the world shall stand [Note: 1 Coríntios 8:13.]. The rule given in relation to all such matters is, “We that are strong ought to bear the infirmities of the weak, and not to please ourselves [Note: Romanos 15:1.].”]

In my text, the Apostle marks,

II.

The object which we should keep in view, for the regulation of our conduct—

The salvation of our fellow-men should be an object of the deepest interest to our minds—
[Doubtless the salvation of a man’s own soul should be his first concern. But no man should be indifferent to the eternal welfare of others; much less should he think himself at liberty to do any thing which may put a stumbling-block in their way. “We are all, in fact, one body in Christ;” and are bound, every one of us, to consult the welfare of the whole. No member is authorized to act independently, and for itself alone. None but a wicked Cain would ask, “Am I my brother’s keeper?” For we are his keeper, as he also is ours: and we are neither at liberty to injure each other, nor to neglect any opportunity of advancing each other’s welfare. The duty of mutual love and mutual aid is unalterable and universal.]
With a reference to that, therefore, should we act to the utmost extent of our power—
[We may either benefit our fellow-creatures, or injure them, according as we demean ourselves in reference to things which are in themselves indifferent. We may disgust some, by our unhallowed boldness; or grieve others, by passing an uncharitable judgment upon them; or ensnare others, by inducing them to follow our example, contrary to the convictions of their own conscience. We may, by our uncharitable disregard of the feelings and sentiments of others, produce the most fatal effects that can be imagined; not only offending many, but actually “destroying our weak brethren, for whom Christ died [Note: 1 Coríntios 8:9.].” What a fearful thought! Can any man, who calls himself a Christian, feel himself at liberty to act without any reference to such a result as that? Can any pleasure, or any “profit” arising to himself, compensate for such a calamity as that? Methinks, on any question arising in our minds, we should instantly ask ourselves, not, What will please or profit myself? but, What will please or profit others? What will have a tendency to promote the salvation of others? If any self-denial or forbearance on my part can advance, in the remotest degree, the salvation of a weak brother, I will die rather than gratify myself at his expense.]

That this is no extravagant requirement, will appear if we consult,

III.

The examples which Christ and his Apostles have set us in reference to this very thing—

St. Paul calls us to “be followers of him, even as he was of Christ.”
Consider how our blessed Saviour acted under circumstances of this kind—
[He was called upon to pay a tribute levied for the support and service of the temple. From this, as being the Son of God, he might have pleaded an exemption: because it is an acknowledged fact, that kings receive tribute from strangers only, and not from their own children. But he knew that the Jews would not be able to see the truth and justice of his plea, and that his acting upon it would give serious offence: he therefore waved his right; and chose rather to work a miracle for the satisfying of their demands, than give offence to them by an assertion of his rights. Nor did he only wave his right in this particular, but gave occasion to all present to deny that he possessed any such right, or stood in any such relation to Jehovah as would have authorized him to assert it. Yet he considered not himself, but others only; and chose to submit to any thing, however humiliating, rather than, by maintaining his right, to put a stumbling-block in their way [Note: Mateus 17:24.]. Thus, by his example, he taught all his followers, not to please themselves, but “to please every man his neighbour for good to edification [Note: Romanos 15:2.].”]

Observe, also, how St. Paul acted—
[It was not on any particular occasion that he conformed to this rule, but constantly, and in circumstances of continual occurrence. Hear his own account of his daily practice: “Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law: to the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some [Note: 1 Coríntios 9:19.].” Here you see, not only what his constant habit of life was, but the principle by which he was actuated throughout the whole; preferring the “winning” of men to Christ, and the “saving” of their souls, to any personal consideration whatever. In all this he was an example to us; and therefore says, in reference to this very thing, “Be ye followers of me, as I also am of Christ.”]

In accordance with this was the conduct also of all the Apostles—
[The last time that St. Paul came to Jerusalem, the whole college of Apostles, fearing that the Jews had a wrong impression of his principles, and that, because he had represented a conformity to Jewish ceremonies as unnecessary, they would imagine he had decried them as sinful, besought him to unite himself to some persons who were about to perform their vows as Nazarites, and purify himself, according to the Mosaic law, with them. And this he did, in conformity with their advice [Note: Atos 21:20.]: thus not only illustrating the principle by which he was habitually actuated, but setting, as it were, the seal of all the Apostles to this line of conduct, as sanctioned and approved by them.

After all this evidence, nothing further need be added to confirm the statement we have made respecting the Christian’s duty, or to enforce the advice which, in conformity with our text, we have presumed to give.]

On the ground therefore which has been established, I beg you to bear in mind,
1.

What is the principle by which you are to be actuated, in all your intercourse with mankind—

[Love to their souls must animate you at all times: and by that must you be determined, in every thing where the path of duty is not clearly determined for you. By that must you be regulated, whether in acceding to their wishes, or in resisting their solicitations. There are certainly occasions whereon a compliance with them will produce a good effect; and there are occasions whereon it will be your duty rather to withstand the importunity even of your dearest friends. But you must be careful to distinguish aright the principle from which you act. You must not give way to fear: nor must you comply from a feeling of personal friendship or regard: and, least of all, must you conform to the world, to please yourselves. You must consider, under all circumstances, how you may best advance the welfare of men’s souls; and then act as in the sight of God, so as most to promote that great object. That is what Christ did, when he left the bosom of his Father, and died upon the cross: and in so doing you will fulfil those injunctions which he has given you; “Look not every man on his own things, but every man also on the things of others [Note: Filipenses 2:4.]:” and that also, in a few verses before the text, “Let no man seek his own, but every man another’s wealth [Note: 1 Coríntios 10:24.].”]

2. How you may best approve yourselves to the heart-searching God—

[The mode of conduct which we have recommended will, to superficial observers, lay you open to the charge of inconsistency: for, if you will observe rites, or not observe them, according as others may stand affected towards them, you must of necessity appear to many to be destitute of any fixed principle. But God sees the fixed principle which men cannot see; and he will approve that which perhaps your fellow-creatures will condemn. But, for your conduct in circumstances of more than ordinary difficulty, I would suggest three rules; which, though, when separately taken, they may be insufficient for your direction, will, when taken together, effectually preserve you from any material error. Ask yourselves three questions: What would an ungodly man do in my circumstances? That I will not do. Next, What would be agreeable to my own corrupt heart? That I will not do. Lastly, What would my Lord or the Apostle Paul do, in my circumstances? That I will do. Now I say again, that though no one of these, separately, will suffice, all of them together will prove an easy and a safe directory. It will be impossible for you greatly to err, if these questions be sincerely asked, and faithfully answered by you. If, in prosecuting this line of conduct, you be misunderstood and blamed, then say, with the Apostle, “It is a small matter to me to be judged of you, or of man’s judgment: yea, I judge not mine own self; but he that judgeth me is the Lord [Note: 1 Coríntios 4:3.].” Thus will you ensure the approbation of your God, and enjoy the testimony of your own conscience that you have pleased him.]