1 Corinthians 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others… This language suggests — I. THE MANY-SIDEDNESS OF SCRIPTURE, OR, ITS POLARITY. 1. One end of a bar of magnetized iron will attract what the other repels. Now break the bar in the middle; and of either half the same will be true. And so you may keep on breaking, until you come to an atom, and even in it the two poles will be found to exist. 2. As wonderful is the polarity of truth. Take this, "Hath not the potter power over the clay," &c., and place it alongside of the text. Bring the latter near to a Calvinist, and it repels and is repelled. Bring it near to an Arminian, and it attracts and is itself attracted. And so, vice versa, of the former text. But as in the magnet there is but one force manifesting itself in duality, so with God's sovereignty and man's responsibility. God cannot be disappointed; yet man is free. 3. Let the theologian, then, follow the example of the philosopher who does not say, as he looks upon the needle, "There must be some mistake in the matter"; but "This is a great mystery: yet there are the two poles, and one is as deserving of my attention as the other." II. RESPONSIBILITY FOR THE LOWER OR PHYSICAL CONDITIONS OF SPIRITUAL LIFE. As a plant has its enemies which crawl upon the ground, and others which fly in the air, so the spiritual life has its antagonists who meet it on every level. There is the danger from intellectualism, imagination, and the affections. Then also, on the lowest and widest level, in the physical region, there is often the marshalling of forces to oppose all growth in grace. And these are what the apostle alludes to. There is — 1. The excessive development of physical appetite and passion. That this has the fearful power implied in the text is very evident. Its first and most patent effect is upon the religious life. Take the professor who is given to intemperance. Before you can trace it upon the countenance, or in the domestic sphere, you will be able to note its influence upon the pulse of the man's religion. The man dies like some trees, from the heart outward. First and foremost dies that within him which is the very core of his manhood — his spiritual sense. There is much. with which the indulged vice may make some sort of terms for a time, love of family, desire for a good name, many of the higher tastes, ambitions, and activities. But vice and spiritual life cannot exist together. The life of the one is the death of the other. 2. Too great absorption in the cares of this world. The Bible tells us to be "Not slothful in business." But there must be subordination of the temporal interests to the eternal. A man is like a vessel. He can hold so much, and no more. The cares of this world may be poured into his soul in such quantity as to leave room for nothing else. Many a man has no taste, capacity, strength, time, for anything but business. How can the spiritual hold its own in such? Where will you find place for religion? The good seed is choked. And the result is the same if honour instead of wealth fills the man. The condition of danger is, that a man be filled with the cares of this world. And these may be generated by poverty as by affluence. How can a man grow in Christian life who cannot forget his worldly cares long enough to say the Lord's Prayer? And but one result is possible; the religious life must die of starvation, and the man become a castaway. 3. The atmosphere of selfish indolence. Work is ordained of God as the one condition of healthful development. "Satan finds some mischief still for idle hands to do." It is the very ruin of thousands that they have nothing to do. And that which was made the condition of human development at first Christ has lifted up and sanctified to the end of Christian growth and safety. "Son, go work in My vineyard." "If any man will come after Me, let him take up his cross," &c. 4. The predominance of irreligious association, or, what is the same thing, living in a bad moral atmosphere. Good air, God's sunshine — these are more to the body than all else. Let a man breathe in noxious gases day by day, and it makes no difference what other special precautions he may take, his health will be gradually undermined. So is it of moral and spiritual health. "Evil communications corrupt good manners." Hence the importance which is laid upon the separation of Christians from the world, and upon the Christian communion which has been prepared for them. No man is strong enough to stand by himself. And it was never intended that the greater part of any Christian life should be spent outside of all religious association. Conclusion: In view of all that has been said it follows — 1. That Christian cultivation covers a much wider sphere than many seem to think. First in order, as a means of grace, stands the Church. And then, secondly, outside of the means of grace, there are others none the less needful, and whose places cannot be supplied by the Church and her ordinances. What matters it how much a man prays, if he is living in intemperance or impurity? What good will the communion do her who has sunken down into the depths of a perfectly selfish and indolent life? And take the man whose heart is eaten up with the cares of this world. Can the Word of God dwell richly in such a one? 2. That there is no point in the Christian's progress at which he can afford to relax in vigilant watch and care of the physical surroundings of his life. 3. That there is a very wide sphere in which human activity may co-operate with the saving power of God. Many Christian hands are idle because they do not know what to do. To such I say, look at Paul. Hear his words, "I keep under my body and bring it into subjection." (S. S. Mitchell, D. D.) Parallel Verses KJV: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. |
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