1 Corinthians 9:25 And every man that strives for the mastery is temperate in all things. Now they do it to obtain a corruptible crown… 1. Paul, instructed in all the narrowness of his people, escaped entirely from it, and became as unconventional as you can well imagine a man to be. If he went past a heathen temple, he used that as an illustration of Divine truth. 2. The illustration of our text is one drawn from the conflicts where wrestlers or racers contended for the wreath. He declares that men who strove for these things were "temperate." Now temperance means self-control, and self-control, self-denial. This was much to say in Corinth. I. SELF-CONTROL IS THE COMMON EXPERIENCE OF MEN, AND CHRISTIANITY APPEALS TO AN ACTIVE POSSIBILITY, FOR A PURPOSE FAR HIGHER THAN THAT FOR WHICH MEN USUALLY EMPLOY SELF-CONTROL. 1. If there is a class who are more than any other given up to the force of animal desires, it is the athletic class. And yet for the (to them) highest pleasure they persuade themselves to practise extraordinary self-control. If I were to preach to them a temperate life, for the sake of spiritual dignity, they would reply, "That will do very well for parsons, but it is impossible for men like us." And yet they practise far more than what would be necessary to make them eminent Christians. Did you ever read the history of the training of men for prize-fights? The system of exercises, if exerted in industry, would obtain for them a living during the whole year. 2. If there be anything in this world that men dislike, it is the unintermitted endurance of discomforts and disciplines; and yet how cheerfully do soldiers endure these things under the stimulus of various motives of ambition, patriotism, and esprit de corps. Well, if these men can do it, anybody can. The only question is, Will you? 3. There is no class that submit to so much inconvenience and self-denial as commercial men. The most disagreeable things are done by men, and men of sensitive nerve, if there be money in them. How patiently will they work in the tallow-chandler's shop, or a fish-shop, or in a mine, &c.; nay, cheerfully go to the tropics, and burn in Cuba. Ah! how sublime the life would be of an all-world-disturbing merchant, if only it were for a moral end. 4. Consider how patient men are with their fellow-men. The hardest thing to bear is men. A man that can bear cheerfully his fellow-men has little to learn. When men have no motive, how cross and uncharitable they are. But the moment they have an interest in others, see what perfect Christians they are — in a way! If a man owes you a debt, and you think you can get it by crushing him as a cluster is crushed, you will do it. But sometimes there is no cluster to crush, and then you tend this man, and take care of him. You do a world of work for the sake of helping him to bear clusters that by and by shall be pressed into your cup. Why, if you should take a man on Christian principles, and do as much as that for him, you would be canonised as a saint. And then, for the same reasons, see how men bear with disagreeable men. You have your wares for sale, and anybody that buys is welcome to your shop. And if the price is that you shall be "hail fellow well met" with him, you swallow down any reluctance, and say, "We must not do anything to offend him." During the days when colour was a virtue, in a famous church in New York a distinguished merchant had a coloured man in his pew, whose presence in the congregation had the same effect that a lump of salt would have in a cup of tea. And as they went out of the church, they gathered about the merchant, and said, "What possessed you to bring that nigger into your pew?" He whispered, "He is a great planter, a millionaire." And then they said, "Introduce us to him." Then where was their fine taste? When mammon said, "Let it go," it was all right. But when Jesus said, "Let it go," that was detestable. 5. Nay, more. We see how willingly and cheerfully great men, great natures, for the sake of an ignoble ambition, that is not very high, after all, will sacrifice their lives, their multiform faculties and enjoyments. There are those living that are to be revered for many excellences, who, adopting the apostle's form of expression, could say, "I count all things but dung, that I may win the Presidency." II. NOW THE LORD JESUS, CALLING US TO HONOUR AND GLORY AND IMMORTALITY, SAYS ONLY WHAT THE WORLD SAYS OF ITS POOR, GROVELLING, AND MISERABLE THINGS — "Take up your cross and follow me." Lust says so: why should not love say so? Earthly glory that fades like the laurel wreath says so: why should not that crown of gold that never grows dim say so? When we urge such considerations upon the young, and young men are fired thereby; when truly noble natures hear the call, and accept it, and yield themselves to it, and enter upon a religious life with fervour, and deny themselves in all things in furtherance of its commands, how strangely the world fails to recognise its own redeeming qualities! And how are these men called enthusiasts! Now, enthusiasm in religion is the only good sense. There is not a father who does not say to his child, going out into life, "If you are to succeed as a lawyer, my son, you must give yourself to it." And I say to every man that is going out as a Christian, "If you are going to succeed as a Christian, you must give yourself to it." (H. W. Beecher.) Parallel Verses KJV: And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. |
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