Introduction
Arrogance, the one vice that should be least present in the Christian life, is perhaps one of the most pervasive. The reason is simple enough. We possess truth. Possessing God’s Word, we have cornered the market on spiritual truth. It is not a big step to make to become arrogant about it, regardless of the fact we did nothing to create or discover it. But our arrogance not only extends to our attitude towards the world, but even creeps within our Christian community. After all, not all Christians understand to the same measure the truths of God’s Word. Obviously we Reformed Christians are ahead of everyone else, but then we even measure ourselves against one another. If you question my assertion, go to a Reformed bulletin board site or blogsite. You will not read far before coming across some slight made against other Christians. This chapter addresses such an attitude.
Text
Now concerning food offered to idols. Before we go any further, we need to determine the issue at hand. In Corinth, as in all the Roman cities, sacrificing meat to the pagan gods was common religious practice. Often, the sacrifice included a meal, similar to that prescribed in the OT laws (cf. Exodus 24:11 and Deuteronomy 14:22-26). The sacrificer would invite family and friends to the occasion. Here is an actual invitation: “Chaeremon requests your company at the table of the lord Sarapis at the Sarapeum tomorrow, the 15th at 9 o’clock.” Not all meat was consumed in the sacrifice and the meal; the remainder was sold in the marketplace.
The question then is whether the issue is over eating meat that has been sacrificed to idols, or is it over the propriety of participating in such temple feasts? It appears that the latter is the issue as will become evident in our progress through this chapter and in chapter 10.
The issue has most likely been raised in an exchange of letters between Paul and the Corinth Church. If you recall, there is tension between the two. The church is questioning Paul’s authority. Quite frankly, many are growing impatient with their spiritual father who seems to be out of touch with the spiritual growth they are making. They are growing in spiritual knowledge, while the old man can’t seem to keep up. Indeed, the very one who led them into the freedom they have in Christ doesn’t seem able or willing to go all the way, this issue about eating in temples being yet another example.
Paul, we are not children anymore. We possess knowledge. We are mature believers.
Paul takes up the argument at this point: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up. 2 If anyone imagines that he knows something, he does not yet know as he ought to know. 3 But if anyone loves God, he is known by God.
As a reminder, there are no things as quotation marks in ancient Greek. The translators believe that Paul is responding to a letter or comments made by the Corinthians. Whether Paul is recounting an actual quote or not, he is addressing their argument which follows. The Holy Spirit has given us gifts of knowledge. We have insight into Christian freedom that less mature Christians have; therefore, knowledge should be our guide. As we climb ever upwards towards God, we should not be held back by the ignorance of our weaker brothers and sisters.
Paul’s response: Get real. Your knowledge is merely making you arrogant. You might be getting puffier, but you definitely are not getting taller in the faith. First, of all, if you had real knowledge, you would know how little you know. That is the mark of a truly knowledgeable person. Another thing you would know is that love, not knowledge, marks the Christian who has a real relationship with God. That is the mark of a truly spiritual person.
Back to the issue:
4 Therefore, as to the eating of food offered to idols, we know that “an idol has no real existence,” and that “there is no God but one.” 5 For although there may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”— 6 yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
The Corinthians argue that attending the temple feasts are acceptable because they know that in truth the pagan gods do not exist. There is but one God. Paul acknowledges the truth of their assertion. There is but one God the Father from whom and for whom all things exist. Further, it is but through the one Lord Jesus Christ that one knows God the Father. Their point is well taken.
However, what they need to consider in this issue are the circumstances their “weaker” brothers and sisters. 7 However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled. Not everyone has been able to make the same mental jump. They have come out of pagan religions that they sincerely followed. They really believed in those gods, and they cannot simply accept that these gods no longer exist. They turned to the true God in Christ for deliverance from their sins, not necessarily because they rejected the pagan gods as being nonexistent. Therefore, their conscience is triggered to go back into those temples and sit down at a meal that is in essence a worship service of their old gods.
In verse 8 Paul is probably raising a point of the Corinthians: Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. This is similar to their argument back in 6:12,13 that all things are lawful to them in matters of the body. God made the stomach and will destroy. Who cares, then, what we feed it? To a degree Paul agrees with the sentiment. But, as he pointed out in chapter six, what is lawful may not always be profitable, either to oneself or to one’s church family.
9 But take care that this right of yours does not somehow become a stumbling block to the weak. 10 For if anyone sees you who have knowledge eating in an idol’s temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? 11 And so by your knowledge this weak person is destroyed, the brother for whom Christ died. 12 Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ.
The Corinth idol food advocates have presented a well thought out case, but with one line of thought missing – the welfare of their “weaker” brothers and sisters. Paul takes them through this reasoning.
Strong Christian Sam is enthusiastic about his “freedom” in Christ to eat as he pleases. He gladly excepts his boss’s invitation to attend a religious feast at Diana’s Temple. While Sam joins in the festivities, Weak Christian Willy, walks by the open court and sees Sam enjoying the roasted meat which he knows has been sacrificed to Diana, and that the meal itself is a religious rite in honor of her. Willy had been an ardent worshipper of Diana before following Jesus Christ. He had always connected that turning to Christ meant turning away from Diana. But here is a Christian whom he admires sitting at her banquet table. If that is what strong Christians do, then maybe he should do it? He drops in on the feast and partakes, but instead of feeling exhilarated by the freedom, he is seduced all over again by the lure of Diana worship. His conscience is too weak to prevent him from giving in to temptation.
Note the strong force Paul gives to his statement: And so by your knowledge this weak person is destroyed, the brother for whom Christ died. 12 Thus, sinning against your brothers and wounding their conscience when it is weak, you sin against Christ. Your spiritual knowledge that you take such pride in as making you know God so much better – by that knowledge a brother for whom Christ died is destroyed. You sin against your brothers; you sin against your Lord who died for them and for you. Is the meal worth such a price? Is exercising your “liberty” worth the downfall of your brother or sister?
By destruction, it would seem that Paul means destruction of the believer’s faith. His wading back into his pagan life leads to his being carried away by the undertow. We, as Reformed Christians, can put such an event in its proper construct. Those truly saved cannot be removed from salvation. Even so, don’t miss the import of Paul’s warning. Just as Jesus said of Judas: “the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!” (Luke 22:22). Another person’s eternal destination does not lie on our shoulders, but that by no means should make us indifferent to how our actions affect the actions of others, especially our brothers and sisters in the Lord. Their spiritual welfare rises above all other concerns.
In that vein Paul concludes: 13 Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble. It just isn’t worth it. Goodness, Paul’s mission in life is to lead the lost to salvation. His lifestyle is about around that purpose, and in that light his personal freedom to eat as he pleases is very, very low on the priority list. It certainly cannot be measured against the spiritual salvation and welfare of his brother.
The discussion, by the way, is not over. Indeed, this chapter is merely the introduction. In chapter nine, Paul will present his philosophy of ministry that is based on the principle of verse 13. In chapter ten he will address this matter of eating in pagan temples from another direction, in which he will come down against the practice. He will also address the side issue of eating sacrificed meat that has been sold in the marketplace.
Lessons
What then are lessons for us at this point? They should be obvious. The first is to realize that Paul is simply putting into application the commandment to love your neighbor as yourself. I want you to hear from scripture this command and its reiteration through the New Testament.
And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?” 29 Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. 30 And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ 31 The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. 33 And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices.” 34 And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God” (Mark 12:28-34).
As you wish that others would do to you, do so to them (Luke 6:31).
So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, 2 complete my joy by being of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. 4 Let each of you look not only to his own interests, but also to the interests of others. 5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, 8 he humbled himself by becoming obedient to the point of death, even death on a cross (Philippians 2:1-8).
Beloved, if our heart does not condemn us, we have confidence before God; 22 and whatever we ask we receive from him, because we keep his commandments and do what pleases him. 23 And this is his commandment, that we believe in the name of his Son Jesus Christ and love one another, just as he has commanded us (1 John 3:21-23).
19 We love because he first loved us. 20 If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. 21 And this commandment we have from him: whoever loves God must also love his brother (1 John 4:19-21).
I could go through many more passages, but this suffice to get across the biblical message that love, especially for our brothers and sisters in the Lord is of the highest priority in the church and for all persons who profess faith in Jesus Christ. As Jesus said, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another” (John 13:34-35).
All that Paul is saying to the Corinth believers in this chapter is to let love be their guide in knowing how to use their freedom. How will their actions affect their brothers and sisters? Will their actions build up the faith of others, or will it harm that faith? The answer will provide the answer of knowing what to do.
The issue that is often raised in response goes something like this: Do not the believers who are “weaker” have a responsibility not to place unnecessary restrictions on the freedom that their stronger brethren have in the Lord? If we follow Paul’s admonition, will we not end up with a legalistic church? Are we to let the believers with weak consciences control the life of a church that ought to be displaying mature freedom in Christ?
That certainly is a relevant question. The Pharisees fell into this trap. They came into being as movement whose mission was to call the Jewish people back into faithfulness before God, which by definition meant to obey God’s commands. Along the way, they became more and more legalistic out of a good motive to be obedient to God. Isn’t it best to be safe? The more restrictions the less likelihood of breaking God’s commands goes the reasoning.
Christian churches have fallen into the same trap. We want to be obedient to God. Therefore, to avoid breaking his commands, we ought to add restrictions that keep us not only from breaking those commands, but protect us from getting into situations that might tempt us. It doesn’t take long for a church to fall into legalism, trusting its traditions to keep it safe.
Martin Luther, a man known for his willingness to speak his mind and challenge tradition, wrote a treatise that gives wise insight into this subject.
St. Paul circumcised his disciple Timothy, not because he needed circumcision for his justification, but that he might not offend or contemn those Jews, weak in the faith, who had not yet been able to comprehend the liberty of faith. On the other hand, when they contemned liberty and urged that circumcision was necessary for justification, he resisted them, and would not allow Titus to be circumcised. For, as he would not offend or contemn any one's weakness in faith, but yielded for the time to their will, so, again, he would not have the liberty of faith offended or contemned by hardened self-justifiers, but walked in a middle path, sparing the weak for the time, and always resisting the hardened, that he might convert all to the liberty of faith. On the same principle we ought to act, receiving those that are weak in the faith, but boldly resisting these hardened teachers of works…
The Christian must therefore walk in the middle path, and set these two classes of men before his eyes. He may meet with hardened and obstinate ceremonialists, who, like deaf adders, refuse to listen to the truth of liberty, and cry up, enjoin, and urge on us their ceremonies, as if they could justify us without faith…. These men we must resist, do just the contrary to what they do, and be bold to give them offence, lest by this impious notion of theirs they should deceive many along with themselves.
Or else we may meet with simple-minded and ignorant persons, weak in the faith, as the Apostle calls them, who are as yet unable to apprehend that liberty of faith, even if willing to do so. These we must spare, lest they should be offended. We must bear with their infirmity, till they shall be more fully instructed. For since these men do not act thus from hardened malice, but only from weakness of faith, therefore, in order to avoid giving them offence, we must keep fasts and do other things which they consider necessary. This is required of us by charity, which injures no one, but serves all men…. Thus the Apostle says, Therefore, if food makes my brother stumble, I will never eat meat (1 Corinthians 8:13).
How do we know who stands in which condition? By paying attention to them, not just to what they say about a subject, but to paying attention to them as individuals, as one’s brothers and sisters. In other words, by loving them. When we love we become much wiser; we become wiser because, when we love, we share the heart and mind of our Father and of our Lord. As the apostle John said, God is love, and whoever abides in love abides in God, and God abides in him (1 John 4:16). Do you want real spiritual knowledge? Do you want to exercise your freedom in Christ to the fullest degree? Then practice love.
