Should Christians go to parties? What does the Bible say about partying?

But Satan is clever; he is subtle; and if we turn from worldly amusements, he will mix them with religion to suit us; and the deluded Christian, following his own will, and not guided by the Spirit, substitutes that which may sound pious, for that which is openly worldly, and thinks himself at last consistent. Alas, he has only made matters worse! At first sight it certainly does seem incredible that any true Christian could be found willing to listen to precious portions of His Word used or sung, even by the most talented of professional entertainers. The mixture seems too horrible that surely it is a masterpiece of Satan's skill to lead Christians to believe that their presence at such occasions is commendable. In Christendom we often see the church adopting worldly customs on account of not discerning that in the Word of God the cross of Christ has clearly separated His Church and this present evil world. The one who is following Christ could not go on with these things with a good conscience; he could not have pleasure in them. His happiness is in Christ and in Christ's people. How then can he find it in that world that crucified his Lord? Besides, he is better employed. He does not stand about idle, waiting for Satan to send him off on some errand, for surely it is true that “idlers are the devil's workmen”; but he is busy of every day that he lives, and to account to Him fully for every talent entrusted to his charge. We trust enough has been said to show that although recreative exercises are perfectly legitimate and needful for the young Christian, all distinctly uworldly amusements, clubs, and other associations are not for the one who desires to be true to Christ, and to obey the Word of God.

We have seen in a previous paper that the Christian is not to identify himself with the world, as such, religiously or socially, and have had abundant Scripture proofs that all such associations are condemned by God. If such connections then with the world, many of them for good and unselfish objects, are condemned by the Word, it is easy to see there can be no justification of joining with the world merely for one's own pleasure.

And what is a Christian? He is a heavenly man; he is a partaker of the divine nature. He is dead to the world — dead to sin — alive to God. He has not a single link with the world. He belongs to heaven. He is no more of the world than Christ his Lord. Could Christ take part in the amusements, gaieties, and follies of the world? The very idea were blasphemy. Well, then, what of the Christian? Is he to be found where his Lord could not be? Can he consistently take part in things which he knows in his heart are contrary to Christ? Can he go into places, and scenes, and circumstances in which he must admit his Saviour and Lord can take no part? Can he go and have fellowship with a world which hates the One to whom he professes to owe everything?

Now Christians are apt to go along with this world and all these things because they have natural powers to appreciate them. There is nothing wrong in these things of the world themselves; it is in the use man makes of them the right or the wrong consists. There is no conscience in these things, no spiritual affections in them, no moral good in them (all God's creatures, of course). Nor are the things evil. Why, in heaven we read of the harpers harping with their harps. It is the use that is made of these things that is wrong; and Christians are very apt to slip into the world's way, and not see the value of what they do, from mere natural delight in things here. It is a world that is forming pleasures for itself out of what God did create; but it does not care for God, for it rejected Him. It did not know the Lord of glory, for it is a Cain-world, with plenty of music of its own of course; and Christians take it up as something good that they can share; whereas it was nothing but Cain's world to begin with and Cain's world to go on with.

We can make no rule about entertainment. The buoyancy of youth demands a certain amount of liberty which, if kept under godly limits and controlled by godly principles, is all right. For my own part, I have no desire to visit exhibitions and other shows, not on the ground that these amusements are sinful, but simply because I am satisfied without them. Christ and His interests are enough. Besides, souls are perishing and eternity is nearing, and I have neither time nor inclination to mingle with the world in admiring its toys and sharing in its pleasures.

One danger — that to which Satan continually incites the children of God — is to take all the comfort they can in Christ, while at the same time holding fast all they wish of the world's ease. It is evident that the heart and conscience of a healthy believer must repel such ways and thoughts, as the very world does too; for if a Christian is observed in any place where he ought not to be, others will express (what one ought to have felt without such a hint) their surprise that a confessor of Christ should be there. Is it not most humbling for a Christian to startle the world after this fashion; allowing himself such a licence as men generally feel to be unbecoming the Master's name? The world is sensitive as to consistency. They may tempt the Christian to share their pursuits and pleasures; they may insist on the great importance that the Christian should help to set the world right and show a good example, entering into its assemblies, and taking part in its senates, sitting, on the judicial bench, and exercising authority in every conceivable sphere. And, no doubt, it is uncommonly pleasant to the flesh to be in dignity and power; but is not this precisely what Christ formally, as well as in spirit and His own example, interdicted? These things the Gentiles do and value; but Christ died and rose to take us out of this present evil age. His grace makes us happy in our little lot, and content with whatever estate God may have apportioned us. It is a most bright and blessed thing in such a world as this to see a soul that so values Christ, and so rejoices in the place that God has given him in Him, as to yearn after nothing but His will and glory.

If a Christian partook of food in a temple of idolatry he necessarily compromised those with whom he was associated. Those who partook of the sacrifices were in communion with the altar. If we are in the fellowship of Christ's death we must be separate from idolatry. His death, the basis of fellowship, marked by what we enjoy together in separation from a world marked by idolatry. If a Christian is occupied with the enjoyment of the world and its frivolities he relinquishes the normal happiness which is his as a partner in the Christian fellowship. It is impossible to enjoy both properly. Then we are contributors to the joy of others who are associated with us in the fellowship. We are always throughout the week partners in the fellowship.

"Drunkenness" and "revellings," as vices less harmful generally to others than to those who indulge in them, are by ordinary moralists regarded with a lenient eye. The latter are indeed, under slightly modified designations, among the accepted social proprieties of nominal Christian society. Fashion, not the love and fear of God, determines the measure of this license, whether personal or social. There are relatively drunken and sober epochs in the history of society. But against these things the Spirit has perpetual war. It was with a perfect knowledge of the likeliest besetments of His chosen that the Master gave His warning to His servants (Luke 21:34). The false excitement of a heedless and unthankful use of the Father's temporal mercies, who provides in His long-suffering goodness for the unjust and the just alike, are an ever-present and too often a successful snare for those whose hearts are not pre-occupied with pleasures of another sort. Wine and unsanctified festivities are among the things which "take away the heart" of the idle and negligent confessor of the truth (Hosea 4:11). Such things are of the night, and, therefore, to be no longer loved or sought after, but shunned rather by those who are the children of the day (Rom. 13:13; 1 Thess. 5:6-8).

Under the comprehensive phrase, "and such like," with which the apostle closes his recital of things "manifest," there lies an undetected ambush of other of those innumerable "fleshly lusts which war against the soul," from which God's children are besought by the Spirit of grace, as strangers and pilgrims, to abstain (1 Peter 2:11). These all have a common character, inasmuch as they all contradict the will of God, and are against the leading of the Spirit. The varieties of self-pleasing are as endless as the diversities of natural form and feature in mankind Self-judgment is its counterpoise in the Father's husbandry of Christ. All things are lawful for them that are the heirs of all, but our anxious care should be to rule, and not obey, our natural inclinations. Else we cease to be freemen, and are slaves again. The apostle is our pattern in these things (1 Cor. 6:12); asserting emphatically his personal liberty, he preferred his bonds as the purchased possession of his Lord. All things were lawful, but right was not his measure. His faith wrought by love; and love considers not its rights, but rather its opportunities. What edified and was expedient, with reference to others not less than himself, and what became him as the bearer and witness of his Master's name, were the constant occupation of his thoughts. The incompatibility of a habit of carnal wilfulness and self-indulgence with a genuine faith in Christ, is everywhere insisted on by this fervent and unwearied preacher of the gospel of the grace of God. And we shall do wisely to remember, in these times of fast-increasing license, that grace systematically abused becomes a limited "long-suffering;" and that godless profession does but prepare more rapidly for "ever., lasting destruction from the presence of the Lord" those "vessels of wrath," which now are standing on the false basis of a carnal security, and, like the Scribes and Pharisees of old, are rejecting the counsel of God against themselves (Luke 7:30; Acts 20:27; 1 John 3:10). The kingdom of God can be inherited by those only who are born of God, and who, therefore, not only rejoice in His goodness, but, spite of their natural selves, observe also and imitate His ways.

We need not wonder, then, at the energy of the apostle's language. He would not that they who had been called by grace into the fellowship of God's Son, should have fellowship also with devils. We have here the practice already noticed in a former chapter,2 set in a new and altogether different light. Christian liberty, indeed, is always free; but let God's saints beware. That wicked one will surely "touch them,"3 if they place themselves heedlessly within his reach. To assist at an idolatrous feast, would be a thing morally incompatible with a true and intelligent participation of the "table of the Lord."4 Truth is jealous of its rivals, though destined in the end to vanquish and destroy them. Darkness and light have no communion. The position of a Christian, as a worshipper of God in the Spirit, is one which, if rightly maintained, must be in all respects a contrast to that which is occupied by the men of this world. While, therefore, liberty is left untouched, the apostle warns thus emphatically the careless, though sincere, believer against any voluntary intermeddling with the customs of the heathen. When associated with them we are no longer upon holy ground. Their gods will be also our plagues, if we give, or seem to give, to them in any wise the honour which they falsely claim.

I have known young Christians in these circumstances go by choice to theatres, picture palaces, restaurants, where things were to be seen that were calculated to stir up the flesh within them. Expensive wines have been partaken of, and conduct indulged in for the moment, that was anything but working out their own salvation.