The Pulpit Commentary — 1 Corinthians — Section 255

spirit was with God in a far loftier sphere than could be conceived of by the heathen master, who probably treated him with scorn. The Christian slave was the Lord's freeman. II. 'l'HE LESSON FOR THE NINETEENTH CENTURY. 1. Negatively. (1) This text must not be quoted to require or justify adherence to a questionable calling or occupation. A Christian may find himself in a trade or business which offends his now enli.,.htened conscience and is hurtful to his fellow-men: he may be in a place or appointment which requires him to practise deceit or minister to vice. Then he must leave it, because in such a place it is not possible to "abide with God." At the same time, such abandonment of one's situation or means of livelihood must be only under l'eal stress of conscience, and not merely because the work is hard or troublesome. (2) This text must not be quoted to retain Christians in ecclesiastical positions which they see to be at variance with the Divine ·word. The presumptive evidence always is in favour of one's continuing in that Church in which he obtained mercy from the Lord, and it is foolish and un(Trateful to leave it so soon as he sees a flaw or fault in it. He who cannot live in a Church that has faults will have an unhappy Christian career, and end probably in a small clique of impracticable persons like himself. At the same time, one must avoid the other extreme of refusing to consider what is or is not in harmony with the Law of Christ; and shelter- ing or defending abuses which ought to be confessed and corrected. Such a mode of acting puts a stop to all Church reformation. Of small faults we do not speak; but serious errors and abuses we should try to remove. If we fail, we must change our position in order to "abide with God." (3) This text must not be quoted to check human aspirations. It is not to be implied that, because a man was poor at the time of bis conversion, he must always be poor; or if he was a servant, must continue a servant to his dying day. Christianity gives no countenance to the idea that the ranks of society should be stereotyped, and no one allowed to rise above the station in which he was born. There is a wriggling anxiety to gain personal importance which is not worthy of a Christian; but if, by honest industry or conspicuous ability, one should rise in position and influence, the thing commends itself to good feeling and to reason. There- fore it cannot be condemned by Christianity, which is pervaded by good feeling and is supremely reasonable. 2.. Positively. The text sets a wholesome check on self- regarding ambition. The great problem of life is not how to step up from one calling or station to another, but how, in this calling or that station, to abide in communion with God and advance his glory. No doubt, ooe position appears to great advantage over another, for happiness and for usefulness; but the difference is seldom so great as appears. That which bas outward facilities has special risks and anxieties, and that whkh bas disadvantage in one respect has compensation in a~other. But to "abide with God," not when apart from our worldly calling, gathered mto a church on a holy day, but in our calling,-this is the problem. To have him with us and in us by the Holy 8pirit; to walk up and down in bis Name; to work and to rest as in his sight; to have his light shining on our pat~; to have his grac~ working i?- us both to will and to do; to have our labour lightened, our care reheved, our leisure sweetened, by bis love! This, indeed, is life-high life .. 0~, to abide in. our_ call- ing calmly with God-our minds and hearts open to his impulse ~nd d1rectwn_- our wills submissive to his I 'l'his is what will baffle the tempter and silence the gam- sayer, by proving that our religion is no mere selfish ~ope of future enjoymen_t, ~ut a power deep-seated in the soul, which can conquer passwn and covetousness, and diffuse over the life a sweet serenity. To quote an English poet of the sixteenth century, now little known- " He most of all doth bathe in bliss That hath a quiet mind." F. Ver. 32.-Free from cares. I. NOTE THE PRECISE MEANING A:t-'D DRIFT OF THIS SHORT SENTENCE. It refers to the anxieties of married life. Neither in Old Testament nor New is any disrespect shown to the state of matrimony. St. Paul himself, when writing of the reciprocal duties of life, gives most sympat!ietic counsels to h~sban~s and wives; and, far from placing marriage in an unfav:ourable light as compared w_1th ce_hbacy, describes it as a sign of the sacred union of Chmt and the Church. But, m this part 011. vu, 1-40.) 'l'HE "FIRST EPISTLE TO THE CORINTHIANS. 257