The Pulpit Commentary — 1 Corinthians — Section 250

that wilful desertion iB a su_(ficient reason for divorce. Such desertion is a de /aclo- rupture of the marriage bond, and stands on the same footing as adultery. 2. The evil <Jf mixed 111arriages: (1) Render impossible the complete fellowship of husband and wife. (2) Break up domestic peace. (3) Prevent family religion. (4) Interfere with the religious training of children. "Be not unequally yoked with unbelievers."-B. Vers. 11-24.-Chriseianity and the relations of life. From the special case with which he has just dealt, the apostle proceeds to lay down a general principle. To understand the need for this, we have only to remember the circumstances of the time and the bearing upon these of the doctrines of the gospel. To many minds Christianity must have appeared to be revolutionary in its tendency. It proclaimed the equality of all men in the sight of God, the temporary nature of earthly things, the approacbin!!' advent of the Lord Jesus Christ, when a new era was to dawn; and men who drank i~ these views as the new wine of life were apt to become intoxicated. They were ready to cast off family obligations, disrupt social ties, and break up every earthly relationship. Against this tendency Paul here warns them. Christianity was not meant to revolu- tionize society in this violent way. On the contrary, it adapts itself to every position and relation in life in which men may be placed. I. A GENERAL RULE, This rule is thrice repeated with slight variations (vers. 17, 20, 24). "Let each man abide in that callin~ wherein he was called." 1. The Christictn view of life. (1) It is a distribution of God-a lot. Our station, occupation, relation- ships, are of Divine appointment. He assigns us our lot (Ps. xvi. 5, 6) aud determines the bounds of our habitation (Acts xvii. 26). (2) It is a cailing. Our true work in the world is that to which the voices of Providence call us. If we are where we ought to be, we should look upon our occupation as a real vocation of God. 2. The Christian's duty in relation to his lot or calling in life. The general rule is-Remain where you are. This follows from the view of life just presented; for it is our duty to abide by the Lord's appointment, and conversion does not necessarily change our secular vocation. If he finds you at the plough, or at the desk, or engaged in trade, or in the married state, or in the service of another,-serve him where he finds you. Christianity is a hardy plant that thrives in every clime. Do not imagine that if you were in a different line of things it would be easier for you to follow Christ. Nothing is more needed in our day than a consistent exhibition of Christian principle in the common walks of life-the family, the workshop, the office, the exchange, etc. Let your light shine where it is first kindled, continuing there" with God" (ver. 24). To this rule, however, there are \wo obvious exceptions. (1) When we discover that our occupation is inconsistent with the Law of God. A wrong courso of life, such as a business which cannot be conducted on Christian principles, should be abandoned ut once. It is not a " lot" or a "calling" of God. (2) When there is a cleur call to a position of greater usefulness, presenting fuller opportunities of serving the Lord. Thus the apostles left their boats and nets to follow Jesus. Thus many I\ young man is called to leave bis secular occupation and give himself to the ministry of the Word. II. ILLUSTRATIONS OF THE RULE. To show bow the rule applies, Paul takes two illustrative examples-the one from religious position, the other from social position. 1. Circumcision. If a Jew is called, let him not attempt to efface the mark of the covenant; if a Gentile is called, let him not think it needful to be circumcised. To do otherwise in either case would be to attach a value to external forms which they do not possess. Paul's own practice in circumcising Timothy (Acts xvi. 3), anLl refusing to circumcise Titus (Gal. ii. 3, 4), throws light upon this. To have acted otherwise in. the case of Timothy would- have been to attach importance to the omission of the rite, since one of his parents was a Jew and the other a Greek. To have allowed it in the case of Titus, whose parents were both Gentiles, would havo been to attach importance to the performance of the rite, and so to submit to the yoke which the" false brethren" sought to impose. By acting as be did he showed that both circumcision and uncir- cumcision were to him matters of indifference. Religion is not an affair of outward ceremonies, but of spiritual obedience, Comp. ver. 19 with Gal. v. 6 and vi. 1!5, in all which the first clause is the same. In opposition to such matters of ritual observance, he places: (1) "Faith working through love;" (2) "A new creatur~; n· and (3) "The keeping of the commandments ·or God." These aro the ~rcat essentials- ~52 THE FIUST EPISTLE TO '!'HE CORINTHIANS. [cu. vu. 1-40.