1 Corinthians 5

Chapter 5. The Church and the Christian in Relation to the WorldBrothers, each man, as responsible to God, should remain in the situation God called him to. (1 Corinthians 7:24)What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.I would like you to be free from concern. (1 Corinthians 7:29-32)The relation of the Church of Christ and the individual Christian to the secular and social world is a subject of deep practical importance, and the apostle has discussed it with great fullness of detail in this important epistle. We shall take up at this time the relation of the Christian to secular business, to the home and to society.

Section I: The Christian in Relation to Business

Section I—The Christian in Relation to BusinessOur secular callings are part of God’s divine order and province for each of our lives. There is nothing necessarily wrong in secular business, and there is nothing essentially more holy in withdrawing from the occupations of life and giving one’s self exclusively to what might be called the work of the ministry. Our Lord Jesus Christ Himself lent His sanction both to business and the home, by spending the first 30 years of His life in a carpenter’s shop at Nazareth, and performing His first miracle at a wedding. Yet, Christians are very apt to get the idea that they can serve God better by withdrawing from business and from worldly occupations and giving their time exclusively to Christian work. This is by no means the teaching of the Holy Scriptures. God needs His best men in the place where men most congregate. And the most useful ministries of life may be proclaimed in the kitchen, the factory and the counting room where we come in contact with men who will not come to listen to our preaching, but who cannot help seeing the lives we live and reading the epistles which are written in the living characters of daily duty and faithfulness. It is much harder to find a thoroughly consecrated businessman than a score of preachers. If God has cast our lot, therefore, in the sphere of secular life, let us abide in the calling wherein we are called, with God, and adorn the doctrine of God, our Savior, in all things. But let us be sure that we abide therein with God. Let our business be wholly consecrated to Him. Let Him be the Senior Partner in every firm and the Proprietor in every interest. Then shall our business speak for Christ with practical and mighty emphasis; then shall we be able to count upon the counsel and help of a Friend whose constant love and ceaseless providences will bind us to Him by a thousand cords of grateful remembrance. In the previous chapter the apostle takes up an extremely practical question in connection with the secular business, and severely censures the Corinthian Christians for going to law with their brethren in the civil courts of unbelievers. This he regards as a shameful abuse, and one that greatly dishonors Christ in the presence of His enemies. He very plainly intimates that while God’s children may resort to the powers that are ordained of God under certain circumstances for their protection against the world, it is very different with respect to their own brethren. Some other means of settling differences and disputes among the children of God should be resorted to rather than the decisions of the ungodly, and the tribunals where wicked men strive for unjust advantage and ignore the name of Christ and the authority of the divine Lawgiver. Are there not some who read these lines who stand reproved before the tribunal of conscience and God’s Word for unscriptural methods of business? Yea, he adds, not only does brother go to law with brother, but brother defrauds brother, and provokes to ungodly litigation by injustice, dishonesty and wrong. May God help us so to live that our very business shall become not merely an avenue of selfish gain, but a pulpit of far-reaching influence and a testimony of righteousness and godliness before an unbelieving world.

Section II: The Christian in Relation to the Home

Section II—The Christian in Relation to the HomeHe next takes up the subject of marriage and family life in the same practical way, and his teachings strike home with searching reproof to the compromising lives of many of God’s children in these degenerate days. A Divine Institution

1. First of all he recognizes marriage as a divine institution for human society, and in every way honorable and right if properly consummated. There is no special sanctity attached to the unmarried state, and there is no reflection of a lower degree of holiness as in any way connected with Christian marriage. The Holy Scriptures give no countenance whatever to the monkish notion that married life is in itself gross or unholy. The Bible’s first picture of humanity is a happy, hallowed home. And Christ’s first manifestation of His love and power for sinful men was made at Cana; and the closing vision of the book of Revelation opens upon a marriage scene and a glorified Bride sitting by the side of her ascended and regnant Lord and King. Must Meet God’s Conditions
2. But marriage must meet God’s conditions if it is to have His approval. The very first condition is that it will be only “in the Lord” (1 Corinthians 7:39). The Scriptures utterly discountenance the marriage of a Christian woman to an ungodly man, or the opposite, and no faithful minister of the gospel ought ever to celebrate such a ceremony and have a part in such a sacrilege. You may excuse your disobedience under many a pretext; you may talk with plausible earnestness of your purpose to influence and save the erring one, but you will find that one drop of ink will go farther than a whole fountain of crystal water, and that God will not lend Himself to your well-meaning attempts which have been in daring defiance of His own wise and loving prohibition. Obedience is much better than sacrifice, and the far-too-costly sacrifice in this case often means a life of misery, a lost crown, and perhaps a heritage of woe bequeathed to innocent children who should never have been born. A Disjointed Marriage
3. Assuming, however, that marriage is disjointed and that this inequality is found to exist perhaps through the fact that both were unconverted at the time of marriage, or many other possible causes, what is the teaching of the Scriptures in regard to such a marriage already consummated? Are we justified in breaking it because the parties are not united in their faith? Certainly not. You cannot put away your wife because you have been lifted up to consecrated life and she is still a stranger to it; you cannot justly neglect your home and leave your family unprovided for while you go to do missionary work. You are bound by every obligation of piety to stand by your unsaved partner. God will make the offspring even of this union hallowed, and for the sake of the Christian member of the household will give the special privileges of His grace to those who are unsaved so far as they are willing to receive them. “For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband” (1 Corinthians 7:14), that is, is made hallowed by the marriage relation. “Otherwise your children would be unclean, but as it is, they are holy” (1 Corinthians 7:14), that is, in the ceremonial and legal sense. But while this is fully recognized, yet there is a gentle provision in the New Testament allowed for the class of cases which may arise where the unbelieving one is not willing to remain with the believing partner, and the husband or wife discards the Christian companion. What are we to do in this case? Very clearly the apostle says, with delicate wisdom, a brother or sister is not in bondage in such a case. “If the unbeliever leaves, let him do so” (1 Corinthians 7:15). An amicable separation in such case is entirely scriptural, and often best for the harmony of the household and the true interests of both parties. However, this is not a divorce and this does not justify either party in remarrying. One would think they had enough of it already, and that the dictates of experience as well as delicacy would be sufficient to prevent the outrageous abuse of the marriage law which is demoralizing our modern society. It seems wise and necessary to state with great clearness the Bible law respecting divorce for the protection of innocent lives that are constantly in danger of making grave mistakes through the laxity of public opinion on this subject. It is the judgment of the great body of evangelical churches in Christian lands, and it is fully borne out by the sound and strong teachings of the Holy Scriptures, that there is but one course that can justify divorce, and that is actual unfaithfulness to the marriage bond by one of the parties. Where that has occurred, the innocent party has the right to divorce the guilty one and having so done has always the right to remarry; but the divorced person has not the right to remarry. Cases are constantly seeking the counsel of Christian ministers where some innocent and thoughtless woman has been drawn into an engagement of marriage with a divorced man. It may be he has allowed himself to be divorced simply by default because he was quite willing to let an uncongenial partner break the bond by legal proceedings, but by so doing he has involved his good name under a serious cloud, and he has no right to involve any innocent woman with him in the compromise. Such marriages might be recognized in all sections of the country, but according to the accepted standard of ecclesiastical law and according to the public opinion of most Christian lands it would be entirely discredited, and it certainly is not in harmony with the lofty standards of the Holy Scriptures. Rise to Higher Ground
4. But the apostle rises to higher ground. While marriage is constituted as scriptural and honorable, and while, when once formed, it is to be guarded from reckless attempts at dissolution and invested with every holy sanction and safeguard, yet there are many instances when even marriage is most undesirable, and when life’s highest usefulness may be far better secured by a single life and free from the embarrassments and complications of domestic bonds. The old-fashioned notion that matrimony is the natural destiny of every woman is an insult to the capacity and independence of a true woman. God has made her by His grace and assistance abundantly equal to all the necessities of life and the highest possibilities of existence, and there are innumerable cases in which it is just as true as ever, “He who marries the virgin does right, but he who does not marry her does even better” (1 Corinthians 7:38). There are many forms of Christian service where we would be turned aside from the highest efficiency and the freedom necessary for entire obedience to the call of God, by becoming entangled with the restraints of another life and obliged to regulate our duty by the circumstances and preferences of another. Where God has called you forth to be His messenger in some difficult field and some high and holy enterprise for Him, be very sure that you do not let the preference of selfish affection hinder your liberty or disqualify you from the most efficient service. Be very sure that you do not merely restrict your own liberty, but involve another life in the perils and privations for which that life may be unequal, and thus two lives may be crippled or limited in their usefulness by an affection as shortsighted and selfish as it was sincere. Those of us that are called to engage in public service and deal with lives that are consecrated to missionary work are constantly coming in contact with most excellent young people who, after having received from God the distinct call to high and holy service, usually in the mission field, have become engaged without a due regard to God’s claim upon their lives. We know some lives which today are blighted and disappointed in consequence of a fatal error in this direction. They have lost their high calling to the field of honor; and, alas, it usually happens that the union for the sake of which they made the sacrifice has turned out to be a bitter disappointment and sometimes a final separation. Let us be careful how we steal from the altar of heaven the sacrifice which we have placed there; in taking it to our nest, a coal of fire may cling to it which will set aflame our home and leave our life a heap of smoldering ruins. A Selfish End
5. One other point is worthy of important emphasis, and that is that those who are married, and married in the Lord, be very careful that they do not make their happiness and affection a selfish end, or a restraint upon the freedom of the other in the Master’s work. It is in this connection the apostle says, with much practical solemnity, “You were bought at a price; do not become slaves of men” (1 Corinthians 7:23). Many a woman has brought upon herself spiritual leanness and even bitter sorrow by trying to hold her husband for her own gratification and encompassing his Christian work with so many strains, entanglements and jealousies as to prove a hindrance instead of a helpmate, and a stumbling block in both their paths. And many a man has made a tremendous mistake in thinking his wife existed for his own pleasure, and that he had the right to control her conscience, her religious freedom, her time and her life, and absorb her as part of his own gross and earthly life. That which we thus cling to, we are sure to lose, and what we trustfully and lovingly give to God we shall doubly gain in the end. Marriage should not be a weight and restraint upon either life, but a blessed addition of strength and an impulse toward high and heavenly things. Dr. Arnot has compared these unhappy unions to two ships at sea chained together about 20 feet apart, and dashing into each other’s sides with every rolling wave, until they rasp and tear each other to pieces and go down to the bottom together. If they were close enough to be one they would sail the billows together, or if they were miles apart they would surmount the waves alone; but they are just near enough and far enough to be a mutual curse and a source of destruction. God help us to hold our friends, affections and our social ties as sacred trusts for Him, and as avenues of unselfish blessing to and through each other.

Section III: The Christian in Relation to Society

Section III—The Christian in Relation to SocietyThe apostle speaks in the same series of paragraphs about the attitude of Christians to the social gatherings of life with special reference to the heathen feasts and social entertainments. He lays down a number of principles in connection with this subject which have still a very practicable application to our present-day life. It is true we are not concerned with the question of meat sacrificed to idols, but we are concerned with the principle on which that particular matter was to be regulated and that applies to all questions of our social life. One of these principles is, “‘Everything is permissible’—but not everything is constructive” (1 Corinthians 10:23). That will settle a great many questions. Is it for the good of others? Is it for the glory of God? Is it the most practical use of my time, that I should engage in this thing? The next principle is, “‘Everything is permissible for me’—but I will not be mastered by anything” (1 Corinthians 6:12). This applies to a great many indulgences which easily become engrossing; any amusement, yes, even any legitimate occupation that absorbs us too much and becomes necessary to our happiness, is dangerous. Any social friendship, which possesses us and takes away our perfect liberty of conscience and will, is wrong, especially if you find yourself under another’s undue influence and power. There is a social hypnotism which has perverted many a true life, and to which you have no right ever to expose your freedom in the Lord. Another principle and one of far-reaching application is, Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak…. Therefore, if what I eat causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall. (1 Corinthians 8:9, 1 Corinthians 8:13) This principle ought to settle most of the question relating to our indulgences in things which we believe to be for us harmless and lawful. Take, for example, the question of the use of stimulants. We are frank to say that we believe alcohol, like leaven, to be forbidden in the Scriptures as a beverage because it involves the principle of fermentation, but we know many excellent men and women who do not believe this. Many biblical expositors contend that the Scriptures do not condemn fermented wine in itself. Assuming, for the sake of argument, that this may be so; still the greater question arises, what is the effect of this indulgence on innumerable lives, and what may the effect of our example be upon others? There can be but one answer to this question, and on the ground of love the sensitive conscience will be prohibited from the use of that which may become a stumbling block to a brother. The same principle may be applied to the horse race, the theater and the dance. We know of many painful instances where young men that have been saved from the world have been led back to the horse race and the intoxicating cup by the example of their Sunday school teacher or some Christian friend. A man who loved horses with what he believed to be an innocent affection and a good conscience, and who had no sympathy with the abuses of the track, was the occasion of the ruin of some of the noblest members of his own Bible class who would never have thought of going had they not seen him on his way. This also includes the Sunday newspaper, the doubtful novel, the society ball, the cigar and pipe of the smoker, and the whole range of doubtful things which may be decided without any difficulty or doubt, by the higher law of what is the best for others, for the glory of God, and what is the most Christian thing for me to do. Finally, there is one great principle eloquently and impressively brought out in the close of his discussion of these questions which should lift the whole subject to a higher plane, and that is, that all earthly things are but mere passing stage scenes in the drama of human life, and that none of them are important enough in themselves to become the objects of our attention. They are only the drapery of the stage or the scenes of the passing hour, and life must take hold of something far beyond them. In that company of actors on the stage some of them are laughing, but their laughter is not real; some of them are crying, but their tears are not sincere; some of them are being wedded, but the marriage is not real; some of them are buying great estates, but nothing is owned; some of them are posing as kings, but they will be uncrowned in an hour. It is an unreal world, and so he says the stage scenes of this world pass away, and nothing temporal is worthy of being directly the object of our life; it is merely a means to something better and more enduring. And so, the tears of life are not to be made too important; the smiles of joy are not to fascinate us too long; the joys of home are but the entertainment of a night at a wayside inn; the business of life is but a steppingstone to a higher gain. All these things are transitory and purely incidental. We are to live beyond them. We are to use the world, but not abuse it. Our life below is to be lived under the powers of the world to come.