If the topic of the day is neither sex nor money, then it’s probably going to be diet! In Corinth they seem to have got themselves in a state over what to do about the meat they eat. Thankfully there doesn’t appear to have been a deity to whom they sacrificed vegetables, otherwise they’d really have been in trouble.
What Question are they asking?
Clearly from Paul’s response it has something to do with eating food that has been or may have been used in a sacrificial rite at the local temple. Having come to faith in the one true God they have come to see that all the gods of the Roman and Greek pantheon are not gods but idols. Any food, meat in particular, that comes from the temple of these gods must therefore fall into the category of food that has been offered to idols and the church in Jerusalem has written to the Gentile churches telling them to abstain from such food.
Most of the people most of time didn’t have access to meat. Typically the ordinary person only got meat at festival times when the temple handed it out. Only rich people got to eat meat more often than festivals, but this too might be sacrificial meat.
So the question is: What is the committed Christ-follower to do? If you can’t be sure where your meat has come from is it better to abstain for the sake of a clear conscience?
On the other hand, since you know that idols are not gods and therefore are powerless, why shouldn’t simply enjoy the meat that’s available without worrying about where it comes from?
Are they free to eat meat whatever it’s origins, even going so far as to join their pagan friends in the feast at festival time, or are they in so doing, polluting themselves spiritually?
A little bit of knowledge is a dangerous thing
Before Paul answers their question he makes a simple observation:
We know we all possess knowledge. Knowledge puffs up; but love builds up. Those who think they know something do not yet know as they ought to know. But whoever loves God is known by God.
Once again there’s appears to be division between those who know and those who apparently do not. Those who know are wiser and more mature, at least in their own eyes. Their concern is for their right to act in accordance with their superior knowledge.
So Paul begins by pointing out that everybody knows something, but knowledge is not the key, the key is being known.
Perhaps he’s remembering life as a Pharisee. At that time he would have know a lot about God, a lot about the law, the implications of the law and a 101 ways of keeping the law. He would have been well taught in areas of theology and I’m guessing that he liked to have a good discussion about the finer points of theories about angels, the resurrection and a few other topics. But knowledge, Paul had discovered, was not the answer to the question. In contrast it was being known that was of significance.
Remember the Damascus Road encounter. What surprised Paul most? Was it being knocked of his horse? Was it being left blind for a time afterwards? Was it the act that God interrupted his journey and challenged him? Or was it that God called him by name?
In the end it was a combination of all of these factors, but here’s the thing: Paul was known to God. Personally known, known in detail, and that means more than any accumulated knowledge.
The problem with knowledge is that it over emphasises the human element. Paul stresses the God element. Knowing a lot about God, Paul insists, is no match for loving him and being known by him.
Paul doesn’t reject what they know, in fact he agrees, what he questions is the way they are applying that knowledge and the damage they are doing because of that.
How does Paul answer their question?
The important thing about Paul’s answer is that whilst he addresses their basic question he actually raises an issue that goes well beyond the presenting question about food and idols. Later, in chapter 10, he talks about the dangers of idolatry, about how, although idols have no power it’s possible that a person involved in idol worship is opening the door to the forces of evil at work in the supernatural realm. But Paul’s primary focus is not on these things but on the issue of how a Christian should exercise the freedom they now have in Christ.
The structure of Paul’s argument
For the sake of others
Paul’s first point is both simple and yet the possibly the most significant and challenging when it comes to limiting one’s own freedom. His point is simply this: If the exercise of your freedom will adversely affect the spiritual life of those around you, then limit your freedom.
We’ll probably agree wholeheartedly with Paul, agree that is until it’s actually our freedom that comes under scrutiny. Let’s think of a few examples.
Drinking.
If you knew that by having alcohol either in your house or the simple fact of having a drink whilst our with friends was causing a problem, would you stop? If another Christian came to you and told you that the reason they had started to drink and indeed get drunk on a regular basis was because they’d seen you drink and that must mean it’s okay to go out with their friends and drink to excess, would you stop for their sake?
Speaking to others.
What about the way we talk to each other? Within close groups there is often a way of speaking that those outside the group might not understand. What if it lead someone to assume it was okay to insult people because they saw you doing that? Now you know that in your group it’s just part of the banter, but they don’t know this.
Would you stop for their sake?
Harry Potter.
When I first arrived at Cotton End, Harry Potter was the topic of several conversations. Some people loved him others did not. Some felt it was okay to read the books, others were less sure.
But here’s the tough question: If you discovered that by reading the books another Christian had concluded that that must mean that dabbling in witchcraft was okay because Christians read Harry’s stories and knew they were just that, just stories and that there was no real power in witchcraft. Well would you stop reading the books?
In all these examples our choices are simple. We either choose to limit our freedom or we choose to invoke the principle of superior knowledge.
The Corinthians wanted a rule: Was it better to avoid all meat just in case ( a total limit to freedom), or was it time for those who didn’t understand to stop bothering those who did and let everyone get on with living their lives according to their own conscience (no limits on freedom)? Paul of course doesn’t provide that kind of answer, instead he refocusses their attention on the grace of God. He says that the most Christ-like approach is to act out of grace.
For the sake of the gospel
A second reason to choose to limit our personal freedom is so that we can be the most effective we can be for the kingdom purposes of God.
Paul is an apostle and apostles have rights. But Paul chooses not to invoke those rights in order that the gospel might be proclaimed.
But we did not use this right. On the contrary, we put u with anything rather than hinder the gospel of Christ.
Paul then makes this telling comment:
Though I am free and belong to no man, I make myself a slave to everyone o win as many as possible... I do all this for the sake of the gospel, that I may share in its blessings.
For the sake of your own spiritual well-being
In chapter 10, as Paul returns to the question of food and idols, he again underlines the importance of limiting personal freedom for the good of others.
Nobody should seek his or her own good, but the good of others.
It is his unmistakable cry. But there is another aspect to this challenge, the question of personal spiritual development. There is a danger, Paul says, that all this exercising of personal spiritual freedom is opening the door to spiritual forces that are not good for you. Are you really spiritually strong enough to do battle with these forces? That’s the kind of question he might ask.
Idols may be nothing, and food may not bring us close to God, but even Christians recognise that there is spiritual value in the food symbols we use in worship. So for your own spiritual well-being, Paul says, be very careful how you exercise your freedom.
Finally he sums it all up like this:
So whether you eat or drink or whatever you do [the books you read, the films you watch, the things you do], do it all to the glory of God. Do not cause anyone to stumble, whether Jews, Greeks, or the church of God—even as I try to please everybody in every way. For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ.
10:31-11:1
What limits do you need to apply to your life for the sake of others, for the sake of the gospel, and for the sake of your own spiritual well-being?
