The people of God at their own table.
However far these minute regulations may seem at first from being appropriate themes for homiletic teaching, a closer study of them may show that they contain an amount of instruction which we could ill afford to lose. There are two principles, not infrequently noted, that should be brought to bear on this and other chapters which contain regulations that may be entirely unneeded now. One is, that associations of evil may make a custom prejudicial which is in itself harmless; another, that great reasons underlying small actions may lift up action to the height of the reason which prompted it. If, indeed, there should be some of these minute instructions for which we now see no reason, it would be no great tax on one's understanding, were we asked to give credit to so great a legislator as Moses for having had a good reason for them, although it may not be in force at the present time. Still, we are not altogether in the dark as to some reasons which might then be of great weight for the observance of the distinction between clean and unclean meats. Trapp suggests as reasons:
1. The Israelites were the children of the Lord their God, and that special relationship was to show itself in the sober, pure, and devout regulation of the several customs at the family table.
2. There was to be a separation between them and other nations; and a more effective barrier to intercourse could scarcely be found than one which made association at the same table all but impossible.
3. They were to learn that even the common business of eating was to be governed by holy laws.
4. Thus, by minute obedience to precept, they were to be indoctrinated into the principles of holiness.
5. Their social board was to be a standing protest against idolatrous customs; and also.
6. A perpetual rebuke of impurity and of any infringement of sanitary law. Let no one, then, think of this distinction between clean and unclean meats as a trifling one. Nothing trifling which helps on the education of souls for God.
7. When, moreover, we glance at the tenth chapter of the Acts of the Apostles, we cannot but regard these regulations as also symbolic. This distinction in the lower orders of creation' between clean and unclean, symbolized the difference between Israel and the nations from whom they were to dissociate themselves. The mass of the people may not have comprehended this. They were gradually led to understand doctrine by way of obedience to precept.
But, it may be asked, "What has all this to do with Christians now?" We reply, "Little or nothing, so far as these special details are concerned, but much every way, so far as we have to do with the principles which underlie these details." That so far as details go, the Law is done away, is understood. The symbolic meaning is no longer in force, hence the symbol is needed no longer. From the yoke of these forms we are emancipated (cf. Acts 10:1-48.; 1 Corinthians 10:24-31; Romans 14:1-23.; 1 Timothy 4:3-5). But still, there is an analogy, of which it would ill become us to lose sight, between the position of Israel then, and the duty of God's Israel now. Supposing now we were asked, "In what way does the gospel teach us the duty of God's people at their own family table?' we might suggest six or seven consecutive lines of thought.
I. The Christian is to be, in spirit, as distinct from the world as Israel was from the nations round about. It is not intended by this that, in the ordinary walks of life, a Christian may not act with ungodly men; for in such a case, as Paul teaches, he must needs go out of the world to be free from them (cf. 1 Corinthians 5:1-13.). But in his own voluntary association, he is not to be "unequally yoked together with unbelievers;" the gospel mandate is, "Come out from among them, and be ye separate, and touch not the unclean thing."
II. The Christian, being a redeemed man, by the fact of that redemption is claimed for Christ alone. "Ye are bought with a price; therefore glorify God in your body and your spirit, which are God's." "We are the Lord's." Our body, soul, and spirit are entirely his. The claim of Jesus Christ over us is that he shall govern the whole of us, always and everywhere.
III. Hence, loyalty to Christ, and the conservation of our whole life for him, is to regulate every detail of our life, work, walk, and conversation. So the apostle shows in Romans 14:1-23. that, e.g. in the tiny matter of "eating herbs," the Lordship of Christ is to be the supreme regulator of religious conviction.
IV. Nowhere is this scrupulousness in loyalty to be more exact than in the regulation of our own table. It is at their own board that some strive to make the greatest display, or to pamper their bodies with a superabundance of luxuries. But both "the lust of the flesh" and "the pride of life" are declared to be "not of the Father, but of the world." Hence they can have no place in a consistent believer's home life.
V. A Christian man is bound, not only for Christ's sake, but for his family's sake, to cultivate only such associations as will help to make or maintain the purity, piety, and Christian elevation of his home. If he seeks the associations of the wealthy or great, regardless of their religious views or habits, he is exposing his own consistency and his children's weal to very serious risk.
VI. The entire concern of eating and drinking is to be regulated by Christian principle. No doubt with many, without thinking on the matter, sound feeling and common sense keep them from going very far wrong, and perhaps even from going wrong at all. Still, the surest way of keeping right in little things is to recognize fully and clearly the true and proper motive which should impel, even in the trivialities of life.
VII. So also it may be that high and holy principle may lead a believer, without laying down a hard-and-fast line for all, to practice abstinence from this or that, out of regard to the well-being of others, or to practice seasons of occasional fasting when preparing for special service (cf. Matthew 17:21; Romans 14:21; 1 Corinthians 8:13).
VIII. There is one grand rule given by the Apostle Paul, covering the whole ground, appropriate to all occasions (1 Corinthians 10:31). On referring to that verse, its force will be seen to be this: "You will find many occasions in your walks through life in which it may not at first be clearly manifest to you what course you should adopt. I cannot lay down separate rules for every possible case. Take this as a comprehensive, sufficient rule, at all times, and everywhere, 'Whatever ye do, do all to the glory of God.'" And if we resolve to do only that which will most honor God, and seek grace from above to carry out our resolve, we cannot go far wrong. We shall not be unwise, but shall "prove what the will of the Lord is." We shall be "sincere and without offence till the day of Christ," to the glory of our Lord and Savior.