OCTOBER 11, 2020
CAUTION AGAINST IDOLATRY
INTRODUCTION:
1. In Verses 1-14 the Apostle was continuing to warn about the danger of apostasy. Apostasy always begins with slackness and carelessness. He testified how his own life was one of rigid discipline, analogous to that of an Olympic athlete lest even he should be disapproved at last. (Ch. 9:26, 27)
2. He cited the Israelites who came out of Egypt as an example of the kind of false security that will end in great disappointment. In spite of their many privileges, they nevertheless failed to reach the Promised Land, but instead, fell in the wilderness.
3. This whole discussion arose out of the question whether it was lawful to eat the sacrifices offered to idols. While admitting that there was nothing wrong in the eating itself, the wrong that was involved had to do with offending a weaker brother. He now gives another reason for abstinence – the danger of being led into idolatry. By going to the edge of the allowable, they might be drawn into the sinful.
4. There was great danger that the Corinthians, convinced that an idol was nothing, might deduce that there was no harm in partaking of the sacrificial feast within the temple, where, unlike in a private house, the feast had a religious character. Such eating would be an act of idolatry, from which they must flee. (Verse 14)
I. PAUL MAKES HIS CASE BY THE USE OF TWO ANALOGIES. (VERSES 15-22)
A. HE FIRST DRAWS A COMPARISON BETWEEN THE IDOL FEAST AND THE CHURCH’S ORDINANCE OF COMMUNION. (VERSES 15-17) Eating bread and drinking the fruit of the vine were common everyday practices. However, the partaking of those elements in the sacred supper took on a totally different character. It became an expression of worship to Christ, and a celebration of their union with Him, and with one another.
1. To men of good sense, the difference between common eating and drinking, and eating the Lord’s Supper should have been well understood. (Verse 15) Likewise, the difference between eating of idol sacrifice in a private house and partaking of them at the temple feast should have been just as obvious.
2. It is here assumed that to partake of the bread and wine at the Lord’s Table expresses and commemorates our common interest in the broken body and shed blood of Christ. (Verse 16)
3. This is an expression of our oneness IN Christ, and our oneness WITH Christ. (Verse 17)
B. HE NEXT DRAWS A COMPARISON BETWEEN THE IDOL FEAST AND THE TEMPLE SACRIFICES OF THE ISRAELITES. (VERSE 18)
1. With the Jews, as with idolaters, only a portion of most sacrifices was consumed upon the altar. The rest was divided between the priests and the offerer. (Lev. 7:15; 8:31; Deut. 12:18)
2. In many cases, to eat in the prescribed way meant to partake of the whole sacrificial service. (Deut. 12:18) Therefore, they were partakers of the altar, i.e. in communion with it.
3. What was true under the Jews’ ceremonial law with respect to their offerings, was also the claim with respect to the heathen temple sacrifices.
C. CHRISTIANS MUST NOT, THEREFORE, BECOME PARTAKERS OF THE HEATHEN ALTARS, UPON WHICH SACRIFICES WERE OFFERED TO DEVILS. (VERSES 19-22)
1. He guards against any false inference that might be made from this line of reasoning. (Verse 19) He was not implying that he regarded the objects of heathen worship as having the same objective existence as the living God, Whom Jews and Christians worshipped. This disclaimer does not, however, alter the case.
2. Although he did not acknowledge the personal existence of their Jupiter, or Minerva, etc., he did see in their religious observances the worship of devils. (Verse 20; see Deut. 32:17) “…all the gods of the heathens are devils.” (Psa. 95:5 LXX) Paul would not have them enter into fellowship with devils. (Verse 20b) Sadly, many of the liberties which professing Christians allow themselves is simply partaking with idolaters in their idolatry and bringing themselves into fellowship with devils.
3. To enter into such a fellowship is a virtual renouncing of Christianity. (Verse 21) How can any be partakers of the Lord’s Table and be also partakers of the devil’s feasts?
4. It is a fool’s compromise that knowingly kindles the anger of a jealous God. (Verse 22)
II. THE APOSTLE TELLS UNDER WHAT CIRCUMSTANCES IT WAS ACCEPTABLE TO EAT MEAT OFFERED TO IDOLS. (VERSES 23-33) Having forbidden their eating under circumstances which gave religious character to the act, he now states the circumstances under which they may eat.
A. HE FIRST REITTERATES THE GENERAL RULE OF CHRISTIAN LIBERTY WHICH HE HAD BEFORE GIVEN. (VERSES 23, 24; CH. 6:12)
1. This liberty makes expediency its limitation. This was well demonstrated in chapter 8.
2. This limitation is twofold.
a) A regard for the welfare of others.
b) A regard for one’s own welfare.
3. As already stressed, “Knowledge puffeth up, but charity edifieth.” (Verse 23b; Ch. 8:1)
4. It is the wealth; i.e. profit; welfare of others that must take precedence over our right to do a thing.
B. MEAT SOLD IN THE MARKET PLACE COULD BE EATEN WITHOUT SCRUPLE. (VRS. 25, 26)
1. It could be purchased “no questions asked,” as we say. (Verse 25) There needed be no conscientious reluctance, therefore no need to inquire about it. This is clearly his meaning, as the next verse seems to confirm. He is not saying, as some think, ask no questions for conscience sake, for what you consume innocently and in ignorance is not blameworthy. Neither is he saying, as others believe, not to ask questions whereby the conscience of others might be stirred up.
2. Verse 26 expresses the common form of acknowledgment among the Jews before meals. It recognized God as the Provider of all things, particularly the table that was spread before them. In other words, meats offered to idols were also to be seen as God’s provision for them, just as were all of the other provisions for their table.
C. MEAT FOUND UPON PRIVATE TABLES COULD, LIKEWISE, BE EATEN WITHOUT HESITATION. (VERSE 27)
1. They needed not to be hesitant to partake of a neighbor’s meat, for fear that it might have been offered to an idol.
2. For this meat they would also give thanks to God Who provided it for them. (I Tim. 4:3)
D. NEVERTHELESS FOR SAKE OF THE CONSCIENCE OF ANOTHER, THEY MUST BE WILLING TO REFRIAN FROM EATING. (VERSE 28)
1. Here, unlike before (Verse 25) it is the conscience of another that is being considered.
2. He comes back to his formerly stated principle. That which is lawful may not be expedient, because of the possible offence to a weaker brother.
3. He argues that there was plenty of meat, and enough to eat, and no necessity, therefore, to eat that which would offend another. “For the earth is the Lord’s and the fullness thereof.”
E. LIBERTY WAS NOT TO BE EXERCISED TO THE EXTENT THAT IT ALLOWED THEIR GOOD TO BE EVIL SPOKEN OF. (VERSES 29, 30)
1. Paul asked the question, “Why is my liberty judged of another man’s conscience?”
2. The proper understanding of this is not that he is, in this way, voicing the complaint of an objector. Verse 30 would seem to disallow that interpretation. He is rather saying, “Why would I exercise my liberty to the extent that others would in the judgment of their own conscience see my actions as evil and speak of them as evil?”
3. Christians must be careful to maintain a good reputation, even if it means choosing not to exercise their liberties. What one may rightly see as good, may, according to the conscience of another, be judged as evil.
F. THE ALL-IMPORTANT RULE AS TO MEATS AND DRINKS, AND ALL THINGS BESIDES, IS TO DO ALL FOR GOD’S GLORY. (VERSE 31)
1. This sums up our entire Christian duty. Hearty obedience to this general duty is the very purpose for out being created anew. Man’s chief end is to know and glorify God.
2. We are to do all things with a view to the glory of God, and we are to do all things in such a way that God may be glorified. God cannot be glorified by our conduct, unless it be our object to act for His glory.
G. CHRISTIANS MUST GIVE NO OCCASION TO ANYONE, TO SIN OR TO STUMBLING. (VS. 32)
1. The exhortation is to avoid being the cause of sin to others. (Ch. 8:9; Rom. 14:13, 21)
2. They were to be careful with respect to all classes of men; Christians and non-Christians.
a) The non-Christians are divided into two great classes; the Jews and Gentiles.
b) The Christians included all who make up the Church of God, whether Jew or Gentile.
H. CHRISTIANS HAVE A MODEL FOR THEIR CONDUCT IN THE EXAMPLE OF PAUL HIMSELF. (VERSE 33, WITH CH. 11:1)
1. See Notes of Chapter 9:19-23.
2. He concludes his exhortation by saying, “Be ye followers of me, even as I also am of Christ.” (Ch. 11:1)
a) This verse actually belongs to the discussion of Chapter 10.
b) As our translators have placed it at the beginning of Chapter 11, we will include it in our next lesson as well.
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