It is good neither to eat flesh nor to drink wine nor anything whereby thy brother stumbleth.
It is good not to drink wine
Many object to total abstinence because it is not insisted on in the New Testament in so many words. True; but Paul appeals to our honour, conscience, brotherly feelings, and that to the Christian ought to be equivalent to a command.
I. Abstinence embodies the spirit of the gospel. “We that are strong,” etc. (Romans 15:1). This principle is recognised in the State. Laws are framed, not for the rich and powerful, but the poor, the oppressed, “the submerged tenth.” So in the home--the infant, the feeble, the invalid have the first claim. So in the Church--the sinner, the weakling should be our supreme care. Unlike the world saying, “Let the devil take the hindmost,” or Cain asking, “Am I my brother’s keeper?” Paul declares, “If meat make my brother,” etc. He practised what he preached. Illustrated by his taking the vow solely for the sake of his weaker brethren. Christ also taught self-abnegation, and enforced it by His example. If we were in personal peril every one would admit we should abstain. Our neighbour is, and Christ said, “Thou shalt love thy neighbour as thyself.” Christ gave His life a ransom for many. We are therefore treading in His footsteps when we sacrifice our opinions and our tastes for the sake of our brother who is in danger of stumbling.
II. It fulfils the golden principle that underlies the text.
1. The case is desperate. “Diseases desperate grown by desperate appliance are relieved.” The surgeon cuts off a limb that he may save a life. The fireman pulls down a house that the devouring flames may not consume a city. Even if drink were one of “the good creatures of God,” it is Christlike to give it up for the sake of those it is destroying body and soul.
2. We are free from a terrible responsibility. Meroz was cursed for its neutrality. Let us not share its fate by aiding the foe or holding aloof in the battle that is raging between the Church and the drink traffic.
3. “None of us liveth to himself,” etc. By taking decided temperance views no one can quote our example for a moderation that may lead to fatal excess.
4. Our usefulness will be increased. We can better help the drunkard back to sobriety and Christ when we support him by our practice.
5. We shall be rewarded. It may cost a struggle to surrender the convictions and habits of a lifetime. But if abstinence be right we are simply confessing that we are wiser to-day than we were yesterday. Having done it for Christ’s sake, we may safely leave ourselves in His hands. (W. Wakinshaw.)
Christian abstinence
I. The general principle of our text is that it is the duty of every Christian scrupulously to avoid all those things which have a tendency to lead others to sin. This principle I would seek to maintain because--
1. Its philosophy is sound. Mankind are imitative animals. What others do, rather than what God says, is the constant inquiry. This gives to example its mighty influence. It is surely most rational that Christians, who possess powerful influence by their example, should inquire, whether in their meats or their drinks, their dress or their manners, they are likely to lead others to evil.
2. Its philanthropy is obvious. Cain proudly asked, “Am I my brother’s keeper?” and betrayed the apathy of his murderous heart when he asked the question. We are taught to love our neighbour. And how can I do that better than by scrupulously avoiding everything which has a tendency to lead my friend, the members of my family, to sin.
3. Its piety is unquestionable. The whole life of the Son of God was an exemplification of the principle before us.
II. The peculiar application of this principle to the present subject. We ask you to abstain--
1. Not from wholesome food, but from poisonous drink. St. Paul laid it down as an axiom, that the Christian disciple should forego that which was healthful, and pleasant, for the sake of his weak brethren; but we ask you to give up that which is baneful, for which you can say nothing but that it affords you a temporary gratification, and may lead on to habits that may corrupt the mind and destroy the body.
2. Not from that which may trouble a tender conscience, but from that which will debase moral character. The Jewish converts were scrupulous concerning the use of certain meats and drinks, and lest they should be tempted to eat, and thus bring guilt on their conscience, the apostle persuades them, out of kindness to their brethren, to abstain. But we are asking you to regard moral character, for you are likely by moderate use of ardent spirits to form the habit that pollutes the soul of man.
3. From that which, if innocent to yourselves, may be ruinous to others. As the Gentiles could eat and drink with a safe conscience, so you may use ardent spirits so diluted and so seldom, that you may escape the mischief; but what about others--your children and servants, e.g.?
Conclusion: To strengthen the argument I appeal to you--
1. On behalf of yourselves.
2. For the sake of your country. Drunkenness is the source of disease, poverty, and immorality.
3. For the sake of our Churches. Many strong men have been wounded by the hateful practice.
4. For the sake of missions. The use of ardent spirits has been a fearful hindrance. (J. Blackburn.)