 
### ALL THINGS ARE NOT BENEFICIAL

### A Guide for Applying the Message of First Corinthians 8:1-11:1

By William H. Lawson

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Title and Cover

The title comes from First Corinthians 10:23, "'All things are permissible,' but all things are not beneficial. 'All things are permissible,' but all things are not constructive." In First Corinthians 8:1-11:1 Paul provides principles for whether and to what extent the Corinthian Christians could eat meat sacrificed to idols. These principles are valuable for Christians today as they seek to make lifestyle choices. The cover is a collage of pictures depicting some of the practices to which the principles of First Corinthians 8:1-11:1 have been applied in this book by my students. These practices reflect the cultural diversity of my students who have applied Paul's principles to their own cultural contexts.

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Copyright 2009 William H. Lawson

Revised 2018

Smashwords Edition

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Dedicated to my students and colleagues in Asia. May God bless you richly from his word.

### TABLE OF CONTENTS

PART ONE

### INTERPRETATION OF FIRST CORINTHIANS 8:1-11:1

CHAPTER ONE: INTRODUCTION TO FIRST CORINTHIANS 8:1-11:1

CHAPTER THE PRIORITY OF LOVE OVER KNOWLEDGE

(First Corinthians 8:1-13)

CHAPTER THREE: THE PRIORITY OF EVANGELISM OVER RIGHTS

AND FREEDOM (First Corinthians 9:1-23)

CHAPTER FOUR: THE NECESSITY OF DISCIPLINE

(First Corinthians 9:24-27)

CHAPTER FIVE: THE DANGER OF PRESUMPTION

(First Corinthians 10:1-13)

CHAPTER SIX: THE FOOLISHNESS OF IDOLATRY

(First Corinthians 10:14-22)

CHAPTER SEVEN: FREEDOM WITH RESPONSIBILITY

(First Corinthians 10:23-11:1)

WORKS CITED

### PART TWO

### APPLICATION OF FIRST CORINTIANS 8:1-11:1

CHAPTER EIGHT: FIRST CORINTHIANS 8:1-11:1 AND CHINA

DRINKING CULTURE

CHAPTER NINE: FIRST CORINTHIANS 8:1-11:1 AND CHINESE

FUNERAL PRACTICES

CHAPTER TEN: FIRST CORINTHIANS 8:1-11:1 AND FENG SHUI

CHAPTER ELEVEN: FIRST CORINTHIANS 8:1-11:1 AND GAMBLING

IN MALAYSIA

CHAPTER TWELVE: FIRST CORINTHIANS 8:1-11:1 AND THE

GAWAI DAYAK FESTIVAL

CHAPTER THIRTEEN: FIRST CORINTHIANS 8:1-11:1 AND HOUSE

CLEANSING

CHAPTER FOURTEEN: FIRST CORINTHIANS 8:1-11:1 AND THE

HUNGRY GHOSTS FESTIVAL

CHAPTER FIFTEEN: FIRST CORINTHIANS 8:1-11:1 AND THE LOY

KRATHONG FESTIVAL

CHAPTER SIXTEEN: FIRST CORINTHIANS 8:1-11:1 AND MOVIE-

WATCHING IN AMERICA

CHAPTER SEVENTEEN: FIRST CORINTHIANS 8:1-11:1 AND THE

NINE EMPEROR GODS FESTIVAL

CHAPTER EIGHTEEN: FIRST CORINTHIANS 8:1-11:1 AND TAI CHI

CHAPTER NINETEEN: FIRST CORINTHIANS 8:1-11:1 AND TRADITIONAL

HERBAL REMEDIES

ABOUT THE AUTHOR

### PREFACE

Christians often struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in his or her own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for hearing God speak through the Bible. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on First Corinthians 8:1-11:1. Other volumes are also available that illustrate these principles, methods, and procedures on other biblical books.

This volume diverges from the pattern of most books in this series. First Corinthians 8:1-11:1 contains principles for making tough decisions about participation in cultural practices. Part One contains my interpretation of First Corinthians 8:1-11:1. The first chapter contains my introductory study of First Corinthians 8:1-11:1. Chapters 2 through 7 contain my interpretations of the passages in First Corinthians 8:1-11:1. Unlike most of the other books in this series, no sermons or Bible study plans are included. Instead, Part One provides the basis for the application of the message of First Corinthians 8:1-11:1 to tough decisions about participation in cultural practices. The chapters in Part Two are based on papers written by students in my course on Contextualizing the Biblical Message, applying First Corinthians 8:1-11:1 to tough decisions regarding whether and to what extent Christians can participate in common practices in their cultures. These illustrate how the principles that Paul provides in First Corinthians 8:1-11:1 can be applied to a variety of tough cultural issues. These papers are very culture specific and may seem quite foreign to Western readers. I have included my own paper on movie-watching in America to provide a bridge for Western readers to help them to see how these principles can be applied in a more familiar context.

It is my earnest desire that you would not only benefit from the interpretations and applications of First Corinthians 8:1-11:1 in this book, but that you would also use Paul's principles for making tough decisions to determine whether and to what extent you can participate in activities in your culture.

William H. Lawson

### PART ONE

### INTERPRETATION OF FIRST CORINTHIANS 8:1-11:1
CHAPTER ONE

### INTRODUCTION TO FIRST CORINTHIANS 8:1-11:1

**Background and Purpose**

Authorship

The evidence within First Corinthians testifies strongly for Pauline authorship. Foremost, the author claims to be Paul (1:1). Furthermore, the author's self-revelation is consistent with what is known of Paul from Acts and the other Pauline epistles. In addition, Pauline authorship of First Corinthians seems never to have been questioned within the early church. Clement of Rome directly quotes and refers specifically to First Corinthians, attributing it to "the blessed Apostle Paul" (1 Clement xlvii. 1-3). Allusions to First Corinthians are widespread throughout the Early Church Fathers.

The Integrity of First Corinthians

Nonetheless, as Barrett concedes, "The integrity of First Corinthians is another matter" (Barrett, 12). Though none question Pauline authorship, some scholars have questioned the integrity of First Corinthians and proposed that this epistle is in actuality a composition of more than one letter. These theories usually begin with Paul's references to a previous letter in First Corinthians 5:9-14 and a severe letter in 2 Corinthians 2:3-4 and 7:8. They then examine 1 and 2 Corinthians to identify verses with a similar approach and identify these as remnants of the previous epistle. They also are alert for variations in perspective, abrupt transitions, and lack of uniformity. Many reconstruction theories have been developed and conclude that First Corinthians is composed of two, three, and even five original letters. First Corinthians 8:1-11:1 is usually partitioned, with 9:24-10:22 being assigned to the previous letter because of its more stringent demands and 8:1-9:23 and 10:23-11:1 being assigned to a later letter because of their more relaxed perspective. However, these partition theories have a number of defects in their presuppositions, arguments, and conclusions. First, these theories presuppose that the church would have preserved all of Paul's correspondence. However, Colossians 4:16 mentions an epistle to the Laodiceans that was not preserved. In addition, from all indications in his surviving correspondence with the Corinthian church his missing correspondence was misunderstood and caused them pain. Therefore, the likelihood is increased that they would not have preserved it. Second, these theories are developed from arguments based on inconsistencies, variations in perspective, and abrupt transitions. However, most of these problems can be explained by circumstances accompanying the writing of the epistle. Some of the most serious attacks on the integrity of First Corinthians are directed at 8:1-11:1. However, Paul was probably just looking at the issue from varying perspectives, a practice common among teachers of the time. In addition, he goes to considerable trouble to ease the tension between 8:1-13 and 10:14-22 (see below under the Strategy and Structure of First Corinthians 8:1-11:1). Third, these theories all conclude that First Corinthians is the composition of two or more epistles. However, as Bruce says, even a simple reconstruction of First Corinthians "involves greater improbabilities than does the acceptance of the integrity of the letter" (Bruce, 25).

Place and Date

The issue of the integrity of First Corinthians and these theories that seek to reconstruct missing epistles from First Corinthians certainly complicate the issue of place and date of writing. However, if one accepts the essential integrity of First Corinthians, the place and date of writing can be determined with some certainty. Paul states in First Corinthians 16:8-9, "But I will stay on at Ephesus until Pentecost, because a great door for effective work has opened to me, and there are many who oppose me." Therefore, Paul wrote from Ephesus during his extended ministry there that is described in Acts 19, probably around AD 55-57.

Situation and Purpose

**The Corinthian environment**. Ancient Corinth was a Greek city renowned for its wealth, religions, and immorality. However, this city was completely destroyed in 146 BC. The city was founded again in 44 BC and had been in existence for approximately a century when Paul began his ministry there. New Corinth shared many of the characteristics of the ancient city, but it also had developed its own unique character. The most important geographical feature of the city was its position on a narrow isthmus in the midst of Greece. Because of this location, all land and sea traffic passed through Corinth. Thanks in part to this ideal location Corinth quickly returned to a level of wealth comparable to the old city. However, not everyone shared in this prosperity. Apparently there was a great deal of economic and social stratification. In addition to its commercial success, Corinth also became an influential city. In 27 BC Corinth became the seat for the Roman proconsul of Achaea and it was made a senatorial province in AD 44.

The population of new Corinth was quite different than the ancient city. Ancient Corinth was predominantly Greek, but the new city was settled to a great extent by veterans of the Roman army. In addition to the Romans and Greeks, there appears to have been a large population of easterners attracted by the commercial success of Corinth, including Jews. With regard to religion in Corinth, plurality reigned. When settlers began to populate Corinth, the shrines and temples of the old Greek deities were re-erected. In addition, the new Roman population introduced traditional Roman worship. Furthermore, those who came from all over the world to settle in Corinth brought every cult imaginable. As Garland observes, "Corinth was a religious melting pot with older and newer religions flourishing side by side" (Garland, 9).

Though Corinth did not approach the reputation of Athens for philosophical thought, there seems to be some evidence to indicate a deep interest in Corinth for philosophy. Old Corinth certainly did have a reputation for immorality. However, the new city was probably comparable in wickedness to other seaports and commercial centers of the ancient world.

**Paul's opponents in Corinth**. During the past century the opponents of Paul in Corinth have been the center of a great deal of scholarly interest. One important area of interest has been in the number of opposing fronts. When one reads the first chapter, the immediate impression is that Paul was faced by three and perhaps four opposing fronts. The problem is that in the remainder of the epistle these particular parties are not singled out. In fact, it seems like Paul is addressing the church as a whole. Some scholars attempt to isolate each of the different factions within First Corinthians. However, the current trend is to determine the character of Paul's opponents and associate them with one of the parties.

Another important area of interest has been the nature of Paul's opponents in Corinth. Many attempts have been made to associate Paul's opponents with a broad spectrum of movements including Jewish Christianity, Hellenistic Judaism, Sectarian Judaism, Diaspora Judaism, Greek philosophy, the mystery religions, and Gnosticism. The fact that so many of the ideas and attitudes that Paul confronts in Corinth are integral to diverse philosophical and religious movements makes the isolation of Paul's opponents nearly impossible. Thus it has become popular to refer to Paul's opponents in more general terms such as incipient Gnostics, proto-Gnostics, enthusiasts, and pneumatics.

Though a specific identification of Paul's opponents is nearly impossible, a general description based on the contents of First Corinthians is possible. The most prominent feature of Paul's opponents seems to be their high estimation of their own wisdom. The first four chapters of First Corinthians are a polemic against human wisdom and the theme recurs repeatedly throughout the epistle. The content of this wisdom is various, but a prominent element appears to be the present realization of the promises of the kingdom. In First Corinthians 4:8-13 Paul describes the Corinthians as considering themselves to be already filled, rich, and kings in contrast to the apostles. This belief in the realization of the eschatological vision, perhaps combined with Paul's own teaching about freedom from the Law, led to antinomianism.

**The church at Corinth**. The founding of the church in Corinth is related in Acts 18. Paul arrived in Corinth on his second missionary journey around AD 50 (Acts 18:1). Upon his arrival Paul met a Jew named Aquila and his wife Priscilla, who had recently been expelled from Rome along with other believers, and took up residence with them (Acts 18:2-3). As was his custom Paul began his ministry in the local synagogue where he "persuaded the Jews and Greeks" (Acts 18:4). When the Jews opposed and reviled him Paul turned his attention to the Gentiles (Acts 18:6). The Jews continued to oppose him and presented him before the tribunal, but Gallio dismissed the charges as irrelevant to his position of authority (Acts 18:12-17). No record is provided of Paul's preaching in Corinth, but based on subsequent events it is probable that Paul either emphasized the liberating power of the Gospel or that was one aspect of his preaching that the Corinthians embraced most fervently.

Paul stayed in Corinth for a year and a half (Acts 18:11). Then he, along with Priscilla and Aquila, departed for Syria (Acts 18:18). They stopped in Ephesus where Paul argued with the Jews in the synagogue (Acts 18:19). Then he continued on to Caesarea and then to Antioch, leaving Priscilla and Aquila in Ephesus to continue the work there. While they were ministering in Ephesus, a young Jew named Apollos arrived and began preaching in the synagogue. He was "a native of Alexandria," "eloquent," "well versed in the Scriptures," "instructed in the way of the Lord," and "fervent in the spirit" (Acts 18:24-25). Acts 18:25 relates that "he spoke and taught accurately the things concerning Jesus though he knew only the baptism of John." This deficiency was quickly corrected by Priscilla and Aquila, who "expounded to him the way of God more accurately" (Acts 18:26). Upon completion of this training Apollos departed for Corinth where he appears to have had a successful and popular ministry (Acts 18:27-28). Around the time when Apollos was ministering in Corinth, Paul completed his stay in Antioch and began a journey through Galatia, Phrygia, and on to Ephesus (Acts 19:1). In Ephesus he began a ministry that would last for nearly three years. Paul's first letter to the Corinthians, which he mentions in First Corinthians 5:9-13, was probably written during the early part of this ministry. One of Paul's concerns in this letter was that the church had been overly influenced by the world (5:9-13).

Prior to writing First Corinthians Paul had received communication from the Corinthians that provides the immediate context for understanding this epistle. First, Paul received a report from Chloe's people that informed him of quarreling factions within the church centered on prominent personalities (1:11-12). Second, the church itself seems to have composed a letter to Paul inquiring about marriage, meat sacrificed to idols, spiritual gifts, and perhaps the resurrection (7:1, 8:1, 12:1). Paul's shift to a more stringent attitude toward regulating the church's interaction with the world in the previous letter undoubtedly caused confusion. Most of the questions the Corinthians asked reflect this concern. Third, a delegation came to Paul from Corinth consisting of Stephanus, Fortunatus, and Achaicus (16:17-18). Perhaps they delivered the Corinthian letter and informed him about problems with immorality, law courts, and irregularities in worship.

**Meat sacrificed to idols**. As was noted earlier, religion played an important role in Corinth. In fact, social events such as marriages, funerals, and club meetings as well as civic events such as public festivals were preceded by sacrifices that were offered to insure the protection and favor of the gods. Therefore, any social occasion was associated with paganism. Furthermore, only a token portion of these sacrifices was actually burned on the altar. The remainder was divided between the priests and worshipers or civic officials. The worshipers would normally hold a feast in their homes or even at the temple of their gods. What the priests and civil authorities did not consume was sold at the market where it would be readily bought because only the best meats were acceptable for sacrifice. Probably most meat sold at the market had been sacrificed to a pagan deity. For Jews participation in normal Corinthian social life and buying meat in the market was not an issue. Meat sacrificed to idols was absolutely forbidden because of its association with idolatry and the uncertainty in the mode of slaughter. The Jews maintained a closed community with their own feasts and provision for the ritual slaughter and sale of meat. For Gentile Christians, however, who had become accustomed to buying meat in the market and eating meat in normal social relations, the question was not as easily resolved. Eating meat sacrificed to idols would be difficult to avoid.

Paul refers to the conflicting groups with regard to meat sacrificed to idols as the strong or knowledgeable and the weak or ignorant. Though Paul is not completely in accord with their position, the weak cannot be identified as his opponents over this issue because he never addresses them in First Corinthians 8:1-11:1. Traditionally the weak have been identified as Jews or Gentiles who have been influenced by Jewish Christianity; however, the text gives no indication of this. Instead, the text testifies that the weak lacked the knowledge that "an idol has no real existence" and "there is no God but one" (8:4). Furthermore, the weak were "accustomed to idols" and "eat food as really offered to an idol" (8:7). Therefore, the weak are Gentile Christians who have had trouble divesting themselves of their former pagan beliefs.

The strong appear to be Paul's major opponents throughout First Corinthians. They evidently possessed knowledge. The substance of their knowledge is revealed in 8:4 where Paul seems to be conceding the truth of what they know when he writes "an idol has no real existence" and "there is no God but one." Because of this knowledge the Corinthians apparently concluded that idols posed no threat to their well-being. From Paul's argument in 9:24-27, it may be implied that the strong had become complacent. One basis for this complacency seems to be implied in 10:1-13. Apparently the strong regarded baptism and the Lord's Supper as guarantees of exemption from God's wrath and participation in the blessings of God's kingdom. This knowledge and sense of security led these Christians to exercise considerable freedom with respect to meat sacrificed to idols. Not only did they eat meat sold in the market and served at the homes of pagan friends, they also went to temples and ate pagan cult meals (8:10).

Though there is no direct evidence as to when the problem of meat sacrificed to idols first surfaced in Corinth, it is likely that it was quite early in the church's history. The problem would naturally occur as the church attracted pagans who worshipped many gods to the monotheistic Christian faith. Apparently Paul allowed the Corinthians considerable freedom to continue reasonably normal social relations with pagan friends at first which would probably involve eating meat sacrificed to idols. Otherwise their protest against Paul's admonition "not to associate with immoral men" because it would mean withdrawal from the world makes little sense (5:9). However, Paul apparently became aware that the Corinthians had carried their involvement in meat sacrificed to idols too far. In First Corinthians 5:11, Paul states that his intention when writing the previous epistle was that they should not "associate with anyone who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber." Paul's use of the word "idolater" to refer to a brother presupposes the presence of Christians whom he believes have violated their freedom and acted inappropriately with regard to meat sacrificed to idols. As a result, Paul wrote the previous epistle with the hope of disciplining those who had carried their freedom to maintain their relations with their pagan society too far. However, the Corinthians misunderstood this letter, thinking that Paul meant that they must withdraw from the world altogether. This startling change in Paul's approach prompted them to write Paul a letter in which they not only objected to his change of approach, but also asked him for clarification about specific issues, including meat sacrificed to idols. The content of First Corinthians suggests that the previous epistle did not accomplish its purpose. The present imperatives and subjunctives in 10:6-10 indicate that Paul was attempting to stop them from doing something they were already doing. In addition, Paul is forced to defend his status as an apostle in 9:1-23, suggesting that his authority had been questioned specifically with regard to this issue. The probability is, therefore, that not only did the Corinthians inquire about meat sacrificed to idols in their letter, but they also challenged his position and argued for the right to participate in every form of meat sacrificed to idols.

**Purpose**. In response to this situation Paul's general purposes for writing First Corinthians were to help the Corinthian Christians live out the Christian life in a difficult environment and counteract the influence of his opponents. Moreover, his purpose for writing was to help the church deal with the specific issues that were causing them difficulty or clarify issues regarding which they were confused. He was particularly concerned with providing them with help and clarification with regard to division, immorality, lawsuits, marriage, meat sacrificed to idols, worship, spiritual gifts, and the resurrection. First, he sought to help them overcome their divisions and encourage them to strive for unity (1:10-4:21). Second, he sought to discourage sexual immorality and encourage them to guard the purity of the church (5:1-11 and 6:12-20). Third, he sought to give them practical advice about whether to marry, whether to stay married, and sexual relationships in marriage (7:1-40). Fourth, he sought to encourage them to exercise caution with regard to meat sacrificed to idols (8:1-11:1). Fifth, he sought to encourage them to worship and exercise their spiritual gifts in an orderly and considerate manner (11:2-14:20). Finally, he sought to lead them to affirm their faith in the resurrection and renew their determination to faithful Christian living (15:1-58).

Biblical Context and Role

The Bible is divided into the Old and New Testaments. Paul's First Epistle to the Corinthians is in the New Testament. However, Paul makes frequent allusions to the Exodus and wilderness traditions in 8:1-11:1 and especially 10:1-13. Therefore, familiarity with these accounts in the Pentateuch is essential. The New Testament is divided by the nature of the material into the Gospels, the Book of Acts (History), the Epistles, and the Book of Revelation (Apocalypse). First Corinthians is in the New Testament division containing the Epistles. The Epistles serve generally within the New Testament to provide instruction, encouragement, and warning for churches as Christians sought to live out the implications of Christianity as revealed by the Gospels and illustrated by the Book of Acts. Familiarity with the Book of Acts is often very helpful because this chronicle of the early church provides an historical context for understanding the Epistles. Acts 18 describes the founding of the church in Corinth and is especially helpful for understanding the background of First Corinthians. The Epistles can be generally divided into the epistles of Paul and the epistles of others. Paul's epistles can be further divided into his epistles to churches and his epistles to individuals. First Corinthians is among his epistles to churches. First Corinthians provides specific instruction for churches relative to unity, immorality, lawsuits, marriage, food sacrificed to idols, worship, spiritual gifts, the resurrection, and giving. The close relationship of First Corinthians to other epistles of Paul makes familiarity with other epistles of Paul helpful when studying First Corinthians. First Corinthians 8:1-11:1 has an especially close relationship with Romans 14:1-15:13, which contains parallel teaching regarding the relationship of strong and weak Christians and what they eat. The especially close relationship of First Corinthians with 2 Corinthians also makes familiarity with that epistle helpful.

Genre and Function

First Corinthians is obviously an epistle, but what is an epistle? An epistle or letter is even today a common means of communication between people who cannot be with one another. New Testament epistles are letters written by an authoritative and caring Christian teacher to give practical guidance for churches and individuals experiencing problems or facing challenges. In the case of Paul, he employed letters to communicate with and minister to his churches and associates when their situation warranted a visit but circumstances made a visit impractical if not impossible. Two important characteristics of Paul's epistles are implied in this understanding of their basic nature. First, for the most part Paul's epistles were written to specific churches and individuals with specific needs and must be interpreted in the context of the original situation. Second, Paul was writing as a minister and apostle and his letters, as substitutes for his presence, were primarily intended as ministry and carried with them Paul's apostolic authority.

Paul's epistles normally follow a formal pattern. They begin with an address that identifies the sender, recipients and pronounces a blessing in the name of God. A thanksgiving and report of Paul's prayer life on behalf of the recipients normally follow this address. Next comes the body of the letter in which Paul deals with the needs of the church. Finally, there are usually some closing greetings and a blessing. Paul's epistles contain a number of conventional epistolary forms such as an opening address and blessing, thanksgiving and report of prayer, personal report, and concluding greeting and blessing. These forms function in subtle ways to convey a message. However, the nature and function of these forms is beyond the scope of this general introduction. First Corinthians follows this formal pattern with only minor exceptions. Paul does not include a report of his prayer life on behalf of the Corinthian Christians in the introduction. In addition, he includes a curse on anyone who does not love the Lord and a prayer for the Lord to come in the conclusion (16:22).

New Testament epistles are dominated by epistolary exhortation. Epistolary exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. In epistolary exhortation commands and prohibitions sometimes indicate the appropriate response. These commands and prohibitions are usually supplemented and reinforced with explanations and reasoned arguments that clarify and provide motivation for obedience. However, in many cases there are no commands and prohibitions or the commands and prohibitions do not fully indicate the appropriate response. In these cases the appropriate response must be implied from the explanations and reasoned arguments. Occasionally there will only be commands and/or prohibitions with no explanations or reasoned arguments. In these cases the authority of the teacher alone compels obedience. First Corinthians 8:1-11:1 corresponds generally to this use of epistolary exhortation.

Within Paul's exhortations, he frequently appeals to his own example and the example of others. In First Corinthians 8:1-11:1, Paul sets the example of caution in eating meat sacrificed to idols and love for weaker Christians (8:1-13), renunciation of rights and freedom for the sake of evangelism (9:1-23), diligence in living out the Christians life (9:24-27), and freedom within responsible limits (10:23-11:1). In addition, Paul appeals to the example of Israel. However, they are not a positive example, but an example of presumption, complacency, and disobedience that results in judgment (10:1-13).

Strategy and Structure

The Strategy and Structure of First

Corinthians

Paul structures First Corinthians according to the general pattern of New Testament Epistles. The epistle is introduced in a characteristic manner with an address, thanksgiving, and assurance (1:1-9). The epistle is concluded in a characteristic manner with personal plans, parting instructions, greetings, a curse (unusual), and a blessing (16:5-24). Within the body of the epistle, different problems and issues are addressed in turn, though there is some overlapping of related issues.

I. Introduction (1:1-9)

II. The Problem of Divisions (1:10-4:21)

III. The Problem of Immorality (5:1-13)

IV. The Problem of Lawsuits (6:1-11)

V. The Problem of Immorality Revisited (6:12-20)

VI. The Issue of Marriage (7:1-40)

VII. The Issue of Meat Sacrificed to Idols (8:1-11:1)

A. The Priority of Love over Knowledge (8:1-13)

B. The Priority of Evangelism over Rights and Freedom (9:1-23)

C. The Necessity of Discipline (9:24-27)

D. The Danger of Presumption (10:1-13)

E. The Foolishness of Idolatry (10:14-22)

F. Freedom and Responsibility (10:23-11:1)

VIII. The Issue of Worship (11:2-34)

IX. The Issue of Spiritual Gifts (12:1-14:40)

X. The Issue of the Resurrection (15:1-58)

XI. The Issue of the Collection (16:1-4)

XII. Conclusion (16:5-24)

The Strategy and Structure of First

Corinthians 8:1-11:1

Within First Corinthians 8:1-11:1 Paul addresses the issue of meat sacrificed to idols from several perspectives. In fact, at times he seems to be contradicting himself. In 8:1-13 and 9:1-23 he addresses the issue from the perspective of the impact eating meat sacrificed to idols has on other Christians as well as non-believers. At this point he seems to concede that idols are nothing and there is nothing inherently wrong or dangerous about eating meat sacrificed to idols as long as it doesn't harm others. However, in 9:24-27, 10:1-13, and 10:14-22 he maintains that idols do have a qualified existence and eating meat sacrificed to idols can be wrong and dangerous in certain contexts. He concludes this argument in 10:23-11:1 where he summarizes his position and encourages a balanced response to the issue of meat sacrificed to idols that allows for freedom within responsible limits. These arguments are not contradictory, but simply examine the issue of meat sacrificed to idols from all perspectives. Through his examination of the issue from all perspectives, Paul presents a comprehensive argument for caution with regard to meat sacrificed to idols.

In addition, Paul was probably being diplomatic. The Corinthian Christians were arguing strongly for their right and freedom to eat meat sacrificed to idols based on their knowledge that idols were not anything and meat sacrificed to them was harmless. Paul began in 8:1-9:23 in a way that acknowledged the truth of their position and merely introduced other considerations (concern for weak Christians and the evangelism of the lost). Then he gradually introduced the possibility that idols could have a qualified existence in the context of pagan sacrificial meals and meat sacrificed to them could be harmful in 9:24-10:22, exhorting them to flee from idolatry. He concludes by emphasizing the freedom they have to eat meat sacrificed to idols in most contexts within responsible limits in 10:23-11:1. However, he does not mention his more stringent arguments because participation in pagan sacrificial meals was no longer an option.

Message or Messages

First Corinthians has many diverse messages. Below are preliminary statements of the message of each passage within the epistle. First, The Corinthian Christians should strive for unity rather than be divided by pride in human wisdom and leaders because 1)Christ cannot be divided (1:10-17); 2)God has demonstrated the foolishness of worldly wisdom (1:18-25); 3)God chose the foolish, weak, and lowly so that no one would be able to boast before him (1:26-31); 4)Paul did not preach human wisdom but Christ crucified (2:1-5); 5)the gospel cannot be discerned by human wisdom, but by God's Spirit (2:6-16); 6)their divisions reveal that they are worldly rather than spiritual (3:1-9); 7)God will test the quality of each man's work (3:10-17); 8)worldly wisdom is deceptive, foolish, dangerous, and futile (3:18-21); 9)the Lord will expose the motives of men's hearts (4:1-6); and 10)they are no different than anyone else and their pride is contrary to the apostolic model (4:7-21). The Corinthian Christians should grieve rather than boast about immorality and strive for and take radical action to preserve the purity of Christians and the church (5:1-12 and 6:12-20). The Corinthian Christians should settle their disputes within the church rather than in secular courts and not cheat and defraud one another, but treat one another fairly (6:1-11). It is good for Christians not to marry, but they should marry and fulfill their marital duties if they are tempted by immorality (7:1-9). Christian married couples should not divorce and mixed married couples (believer/unbeliever) should not divorce either if it is up to the believing spouse (7:10-16). Christians should remain in whatever state God has called them to, whether married or unmarried (7:17-24). It is preferable for Christians to remain single so that they can be completely devoted to God (7:25-40). Female Christians in Corinth should keep their heads covered during worship so that they will not dishonor their husbands and disgrace themselves (11:2-16). The Corinthian Christians should treat others with consideration when they gather together for worship because those who partake in the Lord's Supper in an unworthy manner sin and will be judged (11:17-24). The Corinthian Christians should exercise caution and discernment with respect to spiritual manifestations in worship because they are ignorant and susceptible to evil influence (12:1-3). The Corinthian Christians should be humble about their spiritual gifts because they come from the same Spirit, Lord, and God (12:4-11). The Corinthian Christians should not be envious or proud of positions and gifts because the church is a unified whole (12:12-26) and God is the one who appoints people to positions and gives them gifts (12:27-31a). The Corinthian Christians should prioritize love (12:31b-13:13) and eagerly desire spiritual gifts that edify the church like prophecy rather than speaking in tongues (14:1-5 and 6-12). The Corinthian Christians should use intelligible words in worship and pray for the gift of interpretation because intelligible words are more edifying (14:13-19 and 20-25). All that the Corinthian Christians do in worship must be orderly and for the strengthening of the church (14:26-40). The Corinthian Christians should affirm their faith in the resurrection and stop sinning because the resurrection is an essential element of the gospel (15:1-34). The Corinthian Christians should stand firm and work hard because their labor for the Lord is not in vain (15:35-58).

The basic message of First Corinthians 8:1-11:1 is also diverse since it looks at the issue of meat sacrificed to idols from many perspectives. The following are basic statements of the message of First Corinthians 8:1-11:1. These will be developed and expanded in subsequent chapters. The Corinthian Christians should be cautious about eating meat sacrificed to idols 1)because love for other Christians takes priority over knowledge (8:1-13); 2)and the evangelism of unbelievers takes precedent over rights and freedom (9:1-23); 3)so that they can be assured of winning the prize (9:24-27); 4)and they do not arouse God's jealous wrath and judgment (10:1-13 and 10:14-22). Nonetheless, the Corinthian Christians are free to eat meat sold at the market or served in the homes of non-Christians as long as these other factors don't come into play (10:23-11:1).

### CHAPTER TWO

### THE PRIORITY OF LOVE OVER KNOWLEDGE

### First Corinthians 8:1-13

Study of the Passage

Text and Translation

8:1Now concerning food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. 2If someone thinks he knows something, he does not yet know as he ought to know. 3But if someone loves God, this one is known by God. 4Therefore, about the eating of food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one. 5For even if there are those called gods, whether in heaven or on earth (just as indeed there are many "gods" and many "lords"), 6yet for us there is only one God, the Father, out of whom are all things and in him we are; and there is only one Lord, Jesus Christ, through whom are all things and through him we are. 7This knowledge, however, is not in everyone, but some are still so accustomed to an idol that when they eat food sacrificed to idols they think of it as having been sacrificed to an idol, and since their conscience is weak, it is defiled. 8But food does not bring us near to God; neither are we lacking if we do not eat nor are we abounding if we do eat. 9Be continually watchful, however, that your freedom does not become a stumbling block to the weak. 10For if anyone sees you who have knowledge reclining to eat in an idol's temple, won't he who has a weak conscience be built up to eat what has been sacrificed to idols? 11Then this weak one is destroyed by your knowledge, this brother for whom Christ died. 12By sinning against (your) brothers and wounding their weak conscience in this way, you sin against Christ. 13Therefore, if food causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall into sin.

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of friends, but they also ate at pagan temples. One of the reasons why they exercised such freedom with regard to meat sacrificed to idols was their knowledge. They knew that "an idol is nothing at all in the world and there is no God but one" (8:4). In addition, they knew that they had rights and freedom in Christ (9:1-23). Furthermore, they knew that they were secure because of their experience of God's grace through baptism and the Lord's Supper (10:1-13). Therefore, they knew that meat sacrificed to idols posed no threat. Paul is probably anticipating their objection in verse 8 when he states, "But food does not bring us near to God; neither are we lacking if we do not eat nor abounding if we do eat." Meat sacrificed to idols was a matter of indifference. However, Paul introduces the possibility in this passage that eating meat sacrificed to idols in some situations could be disastrous for those Christians who still associate idols with the gods and lords of the world. These Christians may be encouraged to do something that violates their conscience and thereby compromise their relationship with God. Therefore, Paul wrote this passage in order to encourage the Corinthian Christians to use love for others as the basis for making decisions about eating meat sacrificed to idols rather than basing their decisions solely on their knowledge.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. In 8:1-13 Paul examines the issue from the perspective of the disastrous impact that eating meat sacrificed to idols, especially in a pagan temple, would have on weak Christians who might be influenced to compromise their commitment to Christ. Similarly, in 9:1-23 Paul examines the issue from the perspective of the impact of eating meat sacrificed to idols on the evangelism of non-believers. However, beginning in 9:24-27 and continuing into 10:1-13 and 14-22 Paul examines the issue from the perspective of the potential danger of eating meat sacrificed to idols even for strong Christians. This passage stands in tension with 10:14-22 because both passages look at the issue of meat sacrificed to idols from the perspective of the nature of idols and meat sacrificed to idols. However, 8:1-13 looks at the issue from a perspective that concedes that idols are not anything and meat sacrificed to idols is harmless for strong Christians who eat, while 10:14-22 looks at the issue from a perspective that attributes a qualified existence to idols and concludes that in the context of a pagan sacrificial meal eating can be harmful. Nonetheless, these arguments are not contradictory; Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In fact, Paul takes special care to ease the tension, especially between 8:1-13 and 10:14-22. In 8:5 Paul perhaps anticipates 10:14-22 by allowing for a qualified existence of other gods and lords. Conversely, in 10:19-20 Paul indirectly reaffirms that idols are not anything before stating that the sacrifices of pagans are offered to demons. In addition, Paul was probably being diplomatic by beginning on common ground before moving on to the more disputable arguments. Paul concludes in 10:23-11:1 where he summarizes his position and echoes this passage by reinforcing his concern for weak Christians, especially in 10:28-30. However, he also counteracts what could be a misapplication of his teaching and defends Christian freedom.

Form and Function

This passage can be classified generally as epistolary exhortation. Epistolary exhortation can be described as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions specify the appropriate response. The reasoned arguments provide the motivation for obedience. The explanations clarify the appropriate response and the motivation. However, in many cases the indication of the appropriate response with commands and prohibitions is incomplete or absent altogether. In these cases the appropriate response can still be implied from the explanations and reasoned arguments. Occasionally no reasoned arguments accompany the commands and prohibitions. In these cases the authority of the teacher alone compels obedience. In this passage, Paul indicates the appropriate response with a command in verse 9, "Be continually watchful, however, that your freedom does not become a stumbling block to the weak." However, this command does not specify all that is implied in the passage about the appropriate response. In addition, Paul's commendation of love implies and additional command, "Act based on love for others." These direct and implied commands are reinforced by the negative results of knowledge and positive results of love (1-3); the danger of defiling (7) and even destroying (11) other Christians; and the possibility of sinning against Christ (12). Paul also reinforces the exhortation with his example (13). The readers are intended to emulate his conduct based on his rationale. In addition, Paul also seems to be using diatribe. As Hays explains, "The conversational diatribe style continues throughout this section, as Paul reflects the Corinthians' view back to them (vv. 1, 4, 8) and replies in counterpoint, seeking to provoke them to reexamine their understanding of the gospel" (Hays, 136).

Strategy and Structure

Paul employs a progressive strategy in this passage. First, he introduces the issue and establishes the general superiority of love over knowledge in verses 1-3. Next, he contrasts the perspectives of knowledge and ignorance and warns of the possibility that these contrasting perspectives might result in danger for the ignorant and weak in verses 4-7. Finally, he reveals the appropriate response to the ignorant and weak by appealing for caution in acting on knowledge and to his own example of caution and love in verses 8-13. Contrast plays an essential role in this strategy. Love and knowledge are contrasted in verses 1-3. The perspectives of the knowledgeable and ignorant are contrasted in verses 4-7. The results of acting on knowledge and love for the ignorant and weak are contrasted in verses 8-13. Through contrast the alternatives are clarified and the alternative Paul endorses made obvious.

I. The Superiority of Love over Knowledge (1-3)

A. Introduction to the Issue (1a)

B. Acknowledgment of Their Knowledge (1b)

C. The Superiority of Love over Knowledge (1c-3)

1. Knowledge puffs up, but love builds up (1c)

2. Knowledge is deceptive, but love results in true knowledge (2-3)

II. Perspectives on Meat Sacrificed to Idols and the Resulting Danger (4-7)

A. The Perspective of the Knowledgeable (4-6)

1. The nothingness of idols and exclusiveness of God (4)

2. The disregard of Christians for the gods and lords of the world and devotion to the one God and Lord (5-6)

B. The Perspective of the Weak and the Danger of Defilement (7)

1. Their ignorance and association of idols with gods and lords

2. Their weakness and danger of defilement

III. The Appropriate Response to the Ignorant and Weak (8-13)

A. An Anticipated Objection (8)

B. An Appeal for Caution (9)

C. The Danger of Destroying a Brother (10-11)

D. The Danger of Sinning Against Christ (12)

E. The Example of Paul (13)

Message or Messages

The Corinthian Christians should be cautious about eating meat sacrificed to idols and make their decision based on love rather than what they think they know because knowledge puffs up, but love builds up and knowledge is deceptive, but love for God leads to being known by him. The Corinthian Christians should be cautious about eating meat sacrificed to idols and make their decision based on love rather than what they think they know because even though there is only one God and one Lord, Jesus Christ, the people of the world worship many gods and many lords, Christians who come out of this background may still attribute a reality to idols, and they are in real danger of defiling themselves. The Corinthian Christians should be cautious about eating meat sacrificed to idols and make the decision based on love rather than what they think they know so that they will not cause another Christian to stumble and be destroyed by their knowledge; if he does they will be sinning against both their brother and Christ; and Paul would never eat meat again if there was a risk of causing a brother to fall.

Analysis of the Details

The Superiority of Love over Knowledge

Paul seeks to establish the superiority of love over knowledge in verses 1-3. He begins by introducing the issue of meat sacrificed to idols and affirms the knowledge of the Corinthian Christians. However, he then asserts the superiority of love over knowledge. Through this assertion he was seeking to encourage them to use love as the basis for making decisions about eating meat sacrificed to idols rather than knowledge.

**Introduction to the issue and affirmation of their knowledge**. Paul introduces the issue of meat sacrificed to idols and affirms their knowledge in the first half of verse 1, "Now concerning food sacrificed to idols: We know that we all have knowledge." By introducing the issue in this way Paul was accomplishing two tasks. First, he was establishing rapport with the Corinthian Christians who believed they had knowledge about meat sacrificed to idols. Second, he was asserting that he also had knowledge about meat sacrificed to idols from which they could benefit. In 8:1-11:1 he reveals this knowledge about meat sacrificed to idols. In this passage he reveals that knowledge about meat sacrificed to idols can be harmful to other Christians.

**The superiority of love over knowledge**. Paul asserts the superiority of love over knowledge in the remainder of verse 1 and verses 2-3. Paul contrasts the results of knowledge and love in the remainder of verse 1, "Knowledge puffs up, but love builds up." With regard to Paul's description of the results of knowledge Hays observes, "Paul has already used this vivid metaphorical verb several times in the letter, urging the Corinthians not to be 'puffed up in favor of one against another' (4:6), warning them not to be puffed up against his own apostolic authority (4:18-19), and castigating them for being puffed up about (or in spite of) the case of incest in their midst (5:2)" (Hays, 137). The picture underlying "puffs up" implies the appearance of substance without the reality. The knowledge of the Corinthian Christians was deluding them into thinking they knew more than they actually did. In contrast, Paul's description of the results of love indicates that its results are tangible. The verb translated "builds up" depicts its constructive power. Paul does not specify what love "builds up," but the context suggests that love contributes to the development of maturity in disciples and the church.

Paul clarifies this contrast between the results of knowledge and love in verses 2-3. First, he clarifies his previous assertion that knowledge is self-deceptive in verse 2, "If someone thinks he knows something, he does not yet know as he ought to know." The Corinthian Christians believed that they had complete knowledge of meat sacrificed to idols and as a result participated freely no matter what the context, even at an idol's temple. Paul demonstrates in this passage and subsequent passages just how deficient their knowledge about meat sacrificed to idols was. Fee describes Paul's argument as biting irony, "The one who thinks he is in 'the know' by the very fact has given evidence that he does not yet have the real thing" (Fee, 368). Second, Paul clarifies his previous assertion that love is constructive in verse 3, "But if someone loves God, this one is known by God." The verb translated "is known" depicts a relationship. By way of example Paul illustrates that love is constructive in that it leads to a life transforming relationship with God. As Soards explains,

To focus on knowledge demonstrates an inadequate understanding. What matters is to be known by God, and the evidence of God's knowing a believer is the believer's love for God. God's will and work, not a self-inflated estimation of the value of what one knows, must be the first priority of a believer. In other words, 'God knows, and so we know; God loves, and so we love.' To be known by God is to be loved, and to be loved by God enables the one who is loved to love God, not merely to pursue and to possess knowledge (Soards, 172).

Barrett takes a similar position, but stresses the gratitude of the Christian, "If a man loves God, this is a sign that God has taken the initiative" and "a Christian's love (which, rather than gnosis, should determine his actions) arises out of his grateful love for God" (Barrett, 190-191). Another reading of the text from the earliest witnesses in Egypt has intriguing possibilities. Clement and p46 read "knows" rather than "is known by God." This reading would be ironic. Love is superior to knowledge because it leads to true knowledge. The one who loves really gets what God is all about. Fee prefers this reading, arguing "This latter reading fits the context so perfectly that it is either the Pauline original or else the work of an editorial genius" (Fee, 367). Through his argument Paul clearly presents the superiority of love over knowledge as the basis for making decisions about eating meat sacrificed to idols. Therefore, the Corinthian Christians should be cautious about exercising their freedom to eat meat sacrificed to idols and make their decision based on love rather than what they think they know because knowledge puffs up, but love builds up and knowledge is deceptive, but love for God results in being known by him.

Perspectives on Meat Sacrificed to Idols

Paul describes the perspectives on meat sacrificed to idols of both the knowledgeable and the ignorant in verses 4-7. As he describes the perspective of the ignorant he also reveals their weakness and warns of the threat that these differing perspectives pose for them. Through this description and warning he was seeking to discourage the Corinthian Christians from using knowledge as the basis for making decisions about eating meat sacrificed to idols.

**The perspective of the knowledgeable**. Paul describes the perspective of the knowledgeable with regard to meat sacrificed to idols in verses 4-6. He begins by reintroducing the issue of meat sacrificed to idols and affirming their knowledge in verse 4, "Therefore, about the eating of food sacrificed to idols: We know that an idol is nothing at all in the world and that there is no God but one." Paul is certainly echoing and perhaps even quoting the Corinthian Christians. He agreed with their commitment to monotheism and its affiliated conviction that idols cannot be gods. However, he did not agree with "the unqualified use of it as giving them freedom to do as they will" (Fee, 371). Therefore, he then explains this perspective as a distinctly Christian position within a world where many gods are worshipped.

He acknowledges that many gods and lords are worshipped in verse 5, "For even if there are those called gods, whether in heaven or on earth (just as indeed there are many 'gods' and many 'lords')." Paul acknowledges a qualified existence of gods and lords, not as actual deities, but in the minds and hearts of people. They are gods and lords in the sense that they are regarded and called gods and lords by people.

He asserts the distinctly Christian position in verse 6. He asserts the distinctly Christian perspective of God as opposed to the gods of the masses in the first part of the verse, "yet for us there is only one God, the Father, out of whom are all things and in him we are." Christians believe in one God, who cares for his children like a father, is the source of all things as the creator of the world, and specifically is the one in whom Christians have life. He asserts the distinctly Christian perspective on the Lord as opposed to the lords of the masses in the second part of the verse, "and there is only one Lord, Jesus Christ, through whom are all things and through him we are." Christians believe in one Lord, Jesus Christ, who was God's agent in creating the world and the one through whom Christians have life by means of his sacrifice on the cross. Paul may simply be identifying the distinctly Christian perspective to stress its distinctiveness from the perspective of most people and prepare for his primary argument in the subsequent verse. However, he may be arguing ironically that the Corinthian Christians should be cautious about eating meat sacrificed to idols and make their decision based on love precisely because of their knowledge of God. Indeed, Paul argues in verse 12 that sinning against their brothers is ultimately a sin against Christ and his work on the cross. In addition, in 10:1-22 he warns that eating meat sacrificed to idols in an idol's temple is idolatry, a violation of their relationship with God. As Hays observes, "by bringing this formula into play, he has subtly broadened the theological basis on which the discussion of idol meat must occur . . . We exist 'for him,' not for our own purposes" (Hays, 140). Therefore, Paul is probably appealing to the Corinthian Christians based on their loyalty and gratitude to God because he is their Father and the one in whom they have life and to Jesus because he is their Lord and the one through whom God has given them life.

**The perspective of the weak and their danger**. Paul describes the perspective of the ignorant and warns of their weakness and danger in verse 7. Paul describes their perspective in the first part of the verse, "This knowledge, however, is not in everyone, but some are still so accustomed to an idol that when they eat food sacrificed to idols they think of it as having been sacrificed to an idol." Paul's description of the position of these Christians raises some difficult questions. Does Paul mean that these Christians are polytheistic? If he does, in what sense can they be regarded as truly Christians? The probable explanation is that these Christians were able to grasp with their minds and confess that there is only one God, but in their hearts they had difficulty disassociating idols from the deities that they formerly worshipped.

Paul warns of their weakness and danger in the second part of the verse, "and since their conscience is weak, it is defiled." The word translated "conscience" probably refers to their ability to discern right from wrong. By stating that "their conscience is weak" Paul is probably meaning that they had a diminished capacity for recognizing their freedom to eat meat sacrificed to idols because of their association of that meat with pagan worship. Paul argues that since they were unable to recognize their freedom, they in fact were no longer free to eat because eating would be a violation of their understanding of right and wrong. The verb translated "is defiled" means "make unclean" and suggests that those whose consciences are affected are unfit for a relationship with God. Therefore, the Corinthian Christians should be cautious about eating meat sacrificed to idols and make their decision based on love rather than what they think they know because even though there is only one God, and one Lord, Jesus Christ, the people of the world worship many gods and many lords, Christians who come out of this background may still attribute a reality to idols, and they are in real danger of defiling themselves.

The Appropriate Response to the

Ignorant and Weak

Paul reveals the appropriate response to the ignorant and weak in verses 8-13. After anticipating an objection, Paul appeals for caution, reinforcing that appeal by warning of the danger of destroying a brother and sinning against Christ. He concludes by using himself as an example of caution and love. Through this appeal Paul was seeking to encourage the Corinthian Christians to exercise caution with regard to meat sacrificed to idols and make choices based on love for others rather than knowledge.

**An anticipated objection**. Paul anticipates an objection to his teaching about meat sacrificed to idols in verse 8, "But food does not bring us near to God; neither are we lacking if we do not eat nor are we abounding if we do eat." Paul is probably stating the position of the Corinthian Christians with regard to meat sacrificed to idols and perhaps even quoting from their letter to him. Though the way that he states their position is a bit awkward, they essentially affirm that food is a matter of inconsequence with respect to one's relationship with God. Fee explains the awkwardness by concluding that "They have taken what Paul has said elsewhere about freedom from Jewish food regulations and applied it to meat sacrificed to idols (Fee, 383-384). Barrett explains the awkwardness by postulating that Paul is already correcting their position by restating it in more favorable terms (Barrett, 195). Similarly, Soards suggests, "Paul may have offered such remarks as counterslogans to the declared positions of some of the Corinthians" (Soards, 177). Neither the eating of food or abstinence from food results in either a diminished relationship with God or an enhanced relationship with God. At this point in his teaching, Paul is content to concede the harmlessness of eating meat sacrificed to idols for strong Christians. However, in 9:24-10:22 he does argue that eating meat sacrificed to idols can be dangerous, even for strong Christians.

**An appeal for caution**. Paul appeals for caution with regard to meat sacrificed to idols in verse 9, "Be continually watchful, however, that your freedom does not become a stumbling block to the weak." The verb translated "Be continually watchful" is a present imperative, stressing the need for persistent vigilance. Paul bases his appeal for caution on the danger of being "a stumbling block to the weak." The "weak" are those whom Paul has already described as Christians who continue to associate idols with the gods they formerly worshipped. A "stumbling block" is an obstacle that might cause someone to trip and fall. In the previous verse Paul has already warned the danger of defiling the conscience of the weak. In subsequent verses he warns that the weak may be led into sin and be destroyed.

**The danger of destroying a brother**. Paul explains how eating meat sacrificed to idols could be a stumbling block to the weak in verses 10-11. First, he uses a rhetorical question to stress that eating in an idol's temple could draw a weak Christian into sin in verse 10, "For if anyone sees you who have knowledge reclining to eat in an idol's temple, won't he who has a weak conscience be built up to eat what has been sacrificed to idols?" This rhetorical question is of the type that implies an emphatic positive response. This rhetorical question implies the emphatic response, "Yes, he would be built up to eat what has been sacrificed to idols!" Blomberg notes that the word translated "built up" reflects an unusual use of the verb "edify" and explains, "Quite likely what the strong felt would build up the weak was actually daring them to do something destructive'" (Blomberg, 163). Ironically knowledge does build up like love builds up (See verse 1), but in a wrong way that actually tears down.

Second, Paul explains the disastrous results of the Corinthian Christians drawing a weak Christian into sin in verse 11, "Then this weak one is destroyed by your knowledge, this brother for whom Christ died." The verb translated "is destroyed" is ambiguous. It could mean that his Christian life is ruined, he is condemned to eternal destruction, or both. Paul emphasizes the incongruity of doing anything that would lead to the destruction of another Christians in two ways. First, he describes the one who is destroyed as a "brother." By eating in an idol's temple the Corinthian Christians violate the relationship of love that should exist between Christians. Second, he describes the one who is destroyed as one "for whom Christ died." As Garland says, "Paul fears that this Christian will be sucked back into the vortex of idolatry and face spiritual ruination" (Garland 378). By eating in an idol's temple the Corinthian Christians have not only frustrated the work of Christ on the cross, but acted in a way diametrically opposed to the sacrificial love that Jesus demonstrated on the cross. Hays understands this depiction of the Corinthians' disregard for weaker Christians as the use of irony to demonstrate the inappropriateness of their actions in contrast to Christ. Hays explains,

Christ died for this person, and you can't even change your diet? On one side we have the Son of God who died for us 'while we were still weak' (Rom. 5:6); on the other side we have the gnosis-flexers who are so fixated on exercising their own freedom that they are willing to trample on the weak and jeopardize their very salvation (Hays, 142).

**The danger of sinning against Christ**. Paul reinforces his appeal for caution based on the danger of sinning against Christ in verse 12, "By sinning against (your) brothers and wounding their weak conscience in this way, you sin against Christ." As Paul explained in the preceding verse, a brother or fellow Christian is one "for whom Christ died." Therefore, any sin committed against a brother is a sin against Christ. Soards interprets the sin in relationship to the corporate nature of the Christian life in verse 12,

As Paul will later identify the body of believers to be the body of Christ, so here he recognizes that for one believer (member of the body) to harm another believer (another member of the body) is to inflict harm on Christ. Those insisting on their personal rights are in peril of violating the will and damaging the work of Christ in the world (Soards, 179).

**The example of Paul**. Paul uses himself as an example of caution and love for others in verse 13, "Therefore, if food causes my brother to fall into sin, I will never eat meat again, so that I will not cause him to fall into sin." The threat is described as falling and refers to the danger that Paul has described above--causing fellow Christians to stumble by encouraging them to eat meat sacrificed to idols when doing so was a violation of their understanding of right and wrong. Paul's response to this threat is emphatic and absolute. The welfare of a fellow Christian is so important to him that he would gladly forsake meat for the rest of his life. In fact, the word translated meat is much broader than meat sacrificed to idols. Paul would not only refrain from eating meat sacrificed to idols, he would forsake all meat and become a vegetarian. Though not specifically stated, Paul's response is dictated by his love for other Christians rather than knowledge about the nature of meat sacrificed to idols. This is precisely how Paul wanted the Corinthian Christians to respond. As Blomberg states, "Paul models this principle by his own example and states it with an emphasis worthy of Mark 9:42: 'If anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck'" (Blomberg, 163). Therefore, the Corinthian Christians should be cautious about eating meat sacrificed to idols and make the decision based on love rather than what they think they know so that they will not cause another Christian to stumble and be destroyed by their knowledge; if he does they will be sinning against both their brother and Christ; and Paul would never eat meat again if there was a risk of causing a brother to fall.

Application of the Message

Establishing Correspondence

In the country where I lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. As Blomberg states, "Possible applications range far beyond the specific issue of idol meat, but they do not include that which is inherently good or bad. Rather First Corinthians 8 speaks to the gray areas of Christian living" (Blomberg, 164). Since the practice is not specifically prohibited in Scripture, Christians may think they are able to join in. However, this passage provides the first of several guidelines for dealing with difficult choices--the need to consider the impact of the practice on other Christians.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. Therefore, I have generalized the message and removed direct references to meat sacrificed to idols, substituting instead "worldly practices."

Adjusting the Message

Christians should be cautious about joining in worldly practices and make their decision based on love rather than what they think they know because knowledge puffs up, but love builds up and knowledge is deceptive, but love for God leads to being known by him. Christians should be cautious about joining in worldly practices and make their decision based on love rather than what they think they know because the people of the world come from many different backgrounds, Christians who come out of these backgrounds sometimes look upon these worldly practices as a regression to their ungodly past, and they are in real danger of defiling themselves. Christians should be cautious about joining in worldly practices and make the decision based on love rather than what they think they know so that they will not cause another Christian to stumble and be destroyed by their knowledge; if he does they will be sinning against both their brother and Christ; and Paul would never do anything if there was a risk of causing a brother to fall.

### CHAPTER THREE

### THE PRIORITY OF EVANGELISM OVER

### RIGHTS AND FREEDOM

### First Corinthians 9:1-23

Study of the Passage

Text and Translation

9:1Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you yourselves not my work in the Lord? 2Even though I may not be an apostle to others, surely I am to you! For you yourselves are the seal of my apostleship in the Lord. 3This is my defense to those who sit in judgment on me. 4Don't we have the right to eat and drink? 5Don't we have the right to take a sister as wife along with us, as do the other apostles and the Lord's brothers and Cephas? 6Or is it only I and Barnabas who don't have the right to refrain from working? 7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends the flock and does not drink of the milk? 8Do I say this merely from a human point of view? Doesn't the Law say the same thing? 9For it is written in the Law of Moses: "Do not muzzle an ox while it is treading out the grain." Is it about oxen that God is concerned 10or doesn't he surely say this because of us? Because of us for the plowman ought to plow in the hope and the thresher in the hope of sharing in the harvest. 11If **we** * have sown the spiritual among you, is it too much if **we** * reap the material from you? 12If others have this right from you, shouldn't **we** * all the more? But we have not made use of this right. On the contrary, we have passed over these things rather than put an obstacle before the gospel of Christ. 13Don't you know that those who work in the temple eat the things from the temple, and those who serve at the altar share in the altar? 14Thus also, the Lord has commanded that those who preach the gospel should live from the gospel.

15But **I** * have not used any of these rights. And I am not writing this in order that it should come about for me. For I would rather die than . . . No one will make my boast empty! 16For if I preach, it is not a boast for me because a constraint has been imposed upon me. Woe to me if I do not preach! 17If I do this voluntarily, I have a reward; if not voluntarily, I have been entrusted with a stewardship. 18What then is my reward? That while preaching I will offer the gospel free of charge, and thereby not make use of my right in the gospel. 19For though being free from all, I make myself a slave to all, in order that I might gain more. 20To the Jews I became like a Jew, in order that I might gain the Jews. To those under the Law like one under the Law (though I myself am not under the Law), in order that I might gain those under the Law. 21To the lawless like a lawless one (though I am not free from God's law but subject to Christ's law), in order that I might gain the lawless. 22I became weak for the weak, in order to gain the weak. I have become all things to all men so that by all possible means I might save some. 23I do all this for the sake of the gospel, in order that I might be a participant in it.

*The bold print indicates an emphasis in the Greek text that is otherwise difficult to convey in English (see Analysis of the Details).

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of friends, but they also ate at pagan temples. One of the reasons why they exercised such freedom with regard to meat sacrificed to idols was that they believed that they had rights and freedom in Christ. In this passage Paul defends himself for having renounced his right to support and freedom in conduct. His renunciation of his rights and freedom was incomprehensible to them. His conduct violated their understanding of the Christian life in general and the position of an apostle in particular. They seem to have even questioned Paul's status as an apostle since this passage contains his defense of his position as an apostle. Therefore, one of Paul's purposes for writing this passage was to defend his position as an apostle. However, for Paul there was probably a more significant issue. The Corinthian Christians had misunderstood the nature of Christianity when they interpreted the gospel in terms of rights and freedom. At the heart of the gospel message was the sacrifice of Jesus Christ so that people could be saved. However, the Corinthian Christians were more concerned about their rights and freedom in Christ than the salvation of the lost. Within this passage Paul defends his renunciation of his right to support and freedom of conduct to reclaim his conduct as a model for the Corinthian Christians. As Soards maintains, "Paul's main concern is to recall the selfless, sacrificial pattern of his work in order to explain his motivation and to encourage the Corinthian Christians themselves to be more concerned with others than with the exercise of their own rights" (Soards, 184). Therefore, the primary purpose of this passage was to encourage the Corinthian Christians to renounce their right and freedom to eat meat sacrificed to idols in contexts that would hinder rather than advance the gospel.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. In 9:1-23 Paul examines the issue from the perspective of the impact of eating meat sacrificed to idols on the evangelism of non-believers. Some have regarded this passage as a digression. However, this passage is integrally related to its context. This passage is very closely related to 8:1-13 where Paul examined the issue from the perspective of the disastrous impact that eating meat sacrificed to idols could have on weak Christians. In 9:24-27 and continuing into 10:1-13 and 14-22 Paul examines the issue from the perspective of the potential danger of eating meat sacrificed to idols, even for strong Christians. Nonetheless, these arguments are not contradictory; Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In fact, Paul seems to begin the transition to this new perspective even in this passage. In verse 23 Paul concludes, "I do all this for the sake of the gospel, in order that I might be a participant in it." In 9:24-10:22 Paul reveals how their sharing in the blessings of Christ may be threatened through eating meat sacrificed to idols. In addition, Paul was probably being diplomatic by beginning on common ground before introducing more disputable arguments. Paul concludes in 10:23-11:1 where he summarizes his position and echoes this passage by reinforcing his concern for evangelism, especially in 10:32-33.

Form and Function

Paul specifically identifies this passage as a defense in verse 3, "This is my defense to those who sit in judgment on me." Paul is probably using this term in a legal sense. A defense can be defined generally as the answering of charges by either presenting evidence that the accusations are erroneous or that the conduct is justified. In this case Paul has been charged with conduct unbecoming an apostle because he has not made use of his rights and taken advantage of his freedom as an apostle. However, he does not deny the charge or present evidence that the accusation is erroneous. Instead, he presents arguments to justify his conduct. Moreover, Paul is not just concerned with defending himself against the charge of conduct unbecoming an apostle. In addition, he is concerned with reclaiming his conduct as an example for the Corinthian Christians. Indeed, Garland asserts, "Paul is not defending his status as an apostle but establishing that as an apostle he has certain rights . . . This fact allows him to set himself up as an example to be followed" (Garland, 402). As Hays explains, "Paul's self-deprecation serves as a model for the conduct that he is urging upon the strong: like him, they should be willing to surrender their _exousia_ for the sake of the weak in order to promote the gospel" (Hays, 148). The readers were intended to emulate his conduct because of his rationale. In this passage Paul renounces his rights and freedom so that he will not hinder the gospel (12); preach the gospel free of charge (15-18); win as many as possible (19-22); and be a participant in the gospel (23). Paul hoped that the Corinthian Christians would not only recognize that his conduct was justified for these reasons, but that they would renounce their right and freedom to eat meat sacrificed to idols in some contexts along with him for these same reasons. Implied in Paul's defense and example are two commands: "The Corinthian Christians should affirm that Paul is an apostle" and "The Corinthian Christians should renounce their rights and freedom in some contexts."

Strategy and Structure

Paul begins by asserting and defending his rights and freedom as an apostle in verses 1-14. However, he then renounces his rights and freedom for the sake of the gospel in verses 15-23. Through this strategy he leads the Corinthian Christians, who also asserted and were defending their rights and freedom to eat meat sacrificed to idols, to renounce their rights and freedom for the sake of the gospel along with him.

I. Paul's Defense of His Freedom as an Apostle (1-2)

A. Paul's Assertion of His Freedom as an Apostle (1a)

1. His assertion of his freedom

2. His assertion of his status as an apostle

B. The Bases for Paul's Freedom and Status as an Apostle (1b-2)

1. He is a witness of the risen Lord (1b)

2. His ministry among them (1c-2)

II. Paul's Assertion of His Rights as an Apostle (3-14)

A. Paul's Assertion of His Rights (3-6)

1. Introduction (3)

2. His right to support (4)

3. His right to have a wife (5)

4. His right to refrain from work (6)

B. The Bases of Paul's Right to Support (7-14)

1. Social practice (7)

2. Scripture (8-12)

a. Introduction (8)

b. Citation of Deuteronomy 25:4 (9a)

c. Relevance (9b-10)

d. Application (11-12a)

3. His renunciation of his right to support rather than hinder the gospel (12b)

4. Temple regulations (13)

5. The command of the Lord (14)

III. Paul's Renunciation of His Right to Support for the Gospel (15-18)

A. Paul's Determination Not to Accept Support (15)

B. Paul's Explanation of His Renunciation of His Right to Support (16-18)

1. His compulsion to preach (16)

2. His desire for reward (17)

3. His reward--preaching free of charge (18)

IV. Paul's Renunciation of His Freedom for the Gospel (19-23)

A. Paul's Submission to Slavery to Save as Many as Possible (19)

B. Paul's Identification with All to Save Some (20-22)

1. The Jews (20a)

2. Those under the Law (20b)

3. Those not having the Law (21)

4. The weak (22a)

5. Everyone (22b)

C. Paul's Submission to Slavery in order to Be a Participant in the Gospel (23)

Message or Messages

The Corinthian Christians should affirm that Paul is an apostle and does have freedom because he was commissioned by the risen Lord as an apostle and his ministry among them verifies his status as an apostle. The Corinthian Christians should affirm that Paul does have rights as an apostle such as the right to support because it is only fair from a human point of view that those who labor should share in the results of their labor; the Law teaches that those who sow spiritual seed should reap a material harvest; those who work in the temple and serve at the altar get their food from the temple and altar; and the Lord has commanded that those who preach the gospel should receive their living from the gospel. The Corinthian Christians should renounce their right to eat meat sacrificed to idols in some contexts because even though Paul had the right to support, he renounced that right so that he wouldn't hinder the gospel and he could enjoy the pleasure of preaching the gospel free of charge. The Corinthian Christians should renounce their freedom to eat meat sacrificed to idols in some contexts because even though Paul was free, he made himself a slave to everyone by conforming his conduct to others to gain as many as possible for the gospel by all possible means and thereby be a participant in the gospel and its blessings.

Analysis of the Details

Paul's Defense of His Freedom as an Apostle

Paul defends his freedom and status as an apostle in verses 1-2. He first asserts his freedom and status and then establishes the basis for his freedom and status as an apostle. Through this assertion Paul was reestablishing his credibility and authority as an apostle in response to those who were questioning his failure to make use of his freedom and rights as an apostle.

**Paul's assertion of his freedom and status as an apostle**. Paul asserts his freedom and status as an apostle using two rhetorical questions in the first half of verse 1, "Am I not free? Am I not an apostle?" Both of these rhetorical questions are of the type that implies an emphatic positive response. Therefore, they are equivalent to the exclamations, "Yes, I am free! Yes, I am an apostle!"

**The bases for Paul's freedom and status as an apostle**. Paul establishes the basis of his freedom and status as an apostle in the second half of verse 1 and in verse 2. He bases his freedom and status as an apostle on being a witness to the Lord using a rhetorical question, "Have I not seen Jesus our Lord?" This rhetorical question is also of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, I have seen Jesus our Lord!" Paul is clearly making this assertion to establish his status as an apostle. However, others had seen the Lord who were not apostles. Nonetheless, Paul was probably referring to his special vision of the Lord when God called him to be the apostle to the Gentiles (see also Barrett, 200-201 and Fee, 395).

He also bases his freedom and status as an apostle on his ministry among the Corinthian Christians. He introduces this argument with another rhetorical question, "Are you yourselves not my work in the Lord?" This rhetorical question is also of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, you yourselves are my work in the Lord!" His ministry among the Corinthian Christians confirmed his status as an apostle. He stresses that they are the basis of his status by doubling the subject pronoun "you" (Literally "you, you" and translated "you yourselves"). He then emphatically asserts that he is an apostle to them, "Even though I may not be an apostle to others, surely I am to you!" Paul acknowledges the possibility that others may have reason to doubt his status as an apostle, but only to stress that the Corinthian Christians have no reason to doubt his status. Who these others are is uncertain. The simplest solution is that they are Christians who are not in the sphere of Paul's ministry. Another possibility is that they are newcomers to the Corinthian church who don't accept Paul's apostolic authority. He uses another emphatic grammatical construction combining conjunctions to stress the certainty of his assertion (Indicated in translation by "surely"). He concludes by explaining that they themselves are the proof of his status as an apostle, "For you yourselves are the seal of my apostleship in the Lord." A seal was an impression made with wax on an official letter or document to prove its authenticity. Paul maintains that the Corinthian Christians are similarly the proof of the authenticity of his apostleship. He again stresses that they are the proof of his apostleship by doubling the pronoun "you" (Literally "you, you" and translated "you yourselves"). Through this assertion of his freedom and status as an apostle Paul sought to encourage the Corinthian Christians to affirm his apostleship and freedom. Therefore, the Corinthian Christians should affirm that Paul is an apostle and does have freedom because he was commissioned by the risen Lord as an apostle and his ministry among them verifies his status as an apostle.

Paul's Defense of His Rights as an Apostle

Paul defends his rights and status as an apostle in verses 3-14. He first introduces this assertion as his defense. He then asserts his rights and status and then establishes the basis for his rights and status as an apostle. Through this defense Paul was reestablishing his credibility and authority as an apostle in response to those who were questioning his failure to make use of his rights and authority as an apostle.

**Paul's assertion of his rights as an apostle**. Paul asserts his rights as an apostle in verses 3-6. First, he introduces his defense in verse 3, "This is my defense to those who sit in judgment on me." As was stated earlier, Paul is probably using the term "defense" in a legal sense. A defense can be defined generally as the answering of charges by either presenting evidence that the accusations are erroneous or that the conduct is justified. In this case Paul has been charged with conduct unbecoming an apostle because he has not made use of the rights. However, he does not deny the charge or present evidence that the accusation is erroneous. Instead, he presents arguments to justify his conduct. Second, he asserts his right to the provision of food and drink using a rhetorical question in verse 4, "Don't we have the right to eat and drink?" This rhetorical question is again of the type that implies an emphatic positive response. Therefore, this rhetorical question is equivalent to the exclamation, "Yes, we do have the right to eat and drink!" Paul's use of a double negative emphasizes this assertion. Barrett is probably right that Paul begins with this right because the right to eat meat sacrificed to idols is the most immediate right discussed in the context (Barrett, 202). Third, he asserts his right to a believing wife using another rhetorical question in verse 5, "Don't we have the right to take a sister as wife along with us, as do the other apostles and the Lord's brothers and Cephas?" This rhetorical question is also of the type that implies an emphatic positive response. Therefore, this rhetorical question is equivalent to the exclamation, "Yes, we do have the right to take a sister as wife along with us!" Finally, he asserts his right to refrain from work using another rhetorical question in verse 6, "Or is it only Barnabas and I who don't have the right to refrain from working?" This rhetorical question is once again of the type that implies an emphatic response. However, this rhetorical question implies a negative response. Nonetheless, the implied negative response would be filled with negatives and very confusing ("No, Barnabas and I are not the only ones who don't have the right to refrain from working"). Therefore, a positive and clearer equivalent is the exclamation, "Barnabas and I have the right to refrain from working like all the rest!"

**The bases of Paul's right to support**. Paul establishes the basis of his right to support in verses 7-14. He bases his right to support on social practice, Scripture, temple regulations, and the command of the Lord. He bases his right to support on social practice using three rhetorical questions in verse 7, "Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends the flock and does not drink of the milk?" Each of these rhetorical questions is of the type that implies an emphatic negative response. Therefore, these rhetorical questions are the equivalent of the exclamations, "No one serves as a soldier at his own expense! No one plants a vineyard and does not eat of its fruit! No one tends the flock and does not drink of the milk!" Paul bases his argument for his right to support on common sense social logic. Those who work to accomplish something positive deserve to share in the benefits of that accomplishment. The clear implication is that since Paul serves as an apostle, he has the right to support.

Paul bases his right to support on Scripture in verses 8-12. He introduces this argument with two rhetorical questions in verse 8, "Do I say this merely from a human point of view? Doesn't the Law say the same thing?" The first of these rhetorical questions is of the type that implies an emphatic negative response. Therefore, it is equivalent to the exclamation, "No, I don't say this merely from a human point of view!" The second of these rhetorical questions is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, the Law says the same thing!" He then quotes from Deuteronomy 25:4 in the first half of verse 9, "For it is written in the Law of Moses: 'Do not muzzle an ox while it is treading out the grain.'" As Fee explains, "The text reflects the ancient agricultural practice of driving an ox drawing a threshing sledge over the grain to release the kernels from the stalk. Out of mercy for the laboring animal the Israelites were forbidden to muzzle the ox, so that he might have some 'material benefit' from his labor" (Fee, 406). Next, he establishes the relevance of this passage for his right to support in the second half of verse 9 and in verse 10. First, he introduces the issue of the relevance of the passage with the first question in a double rhetorical question "Is it about oxen that God is concerned? This rhetorical question is of the type that implies an emphatic negative response. Therefore, this rhetorical question is equivalent to the exclamation, "No, it is not about oxen that God is concerned!" Though God is certainly concerned about oxen, Paul is asserting that the passage has a more profound application. Second, he asserts the relevance of the passage with the second question in the double rhetorical question, "or doesn't he surely say this because of us?" This rhetorical question is of the type that implies an emphatic positive response. Therefore, this rhetorical question is equivalent to the exclamation, "Yes, he surely says this for us!" Paul stresses the certainty of the passage's relevance with the emphatic adverb translated "surely." In fact, Paul answers his own rhetorical question with an assertion to stress the relevance of the passage, "Because of us." Third, he explains the reasoning behind the Scripture passage to further establish its relevance, "because the plowman ought to plow in the hope and the thresher in the hope of sharing in the harvest." Though it appears that Paul is regressing to argue again from a human point of view, he is instead asserting that Scripture confirms what he has already argued from the perspective of common-sense social logic. Paul concludes by making direct application of the passage to his right to support in verse 11 and the first half of verse 12 using two rhetorical question, "If **we** have sown the spiritual among you, is it too much if **we** reap the material from you? If others have this right from you, shouldn't **we** all the more?" The first of these rhetorical questions is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "No, it is not too much if we reap a material harvest from you!" The second of these rhetorical questions is of the type that implies an emphatic positive reply. Therefore, it is equivalent to the exclamation, "Yes, we have this right all the more!" As Blomberg asserts, "It is the height of irony and injustice that they would refuse these same rights to the one who was most of all responsible for their spiritual rebirth" (Blomberg, 175). Paul repeatedly doubles the pronoun "we" for emphasis to stress how much he and his associates deserve support, especially in contrast to others (Literally "we, we" and indicated in translation with bold print). The clear implication is that Paul is entitled support from them based on Scripture not only because he has labored on their behalf, but because he has labored for them more than anyone else.

Paul bases his right to support on temple regulations using a rhetorical question in verse 13, "Don't you know that those who work in the temple eat the things from the temple, and those who serve at the altar share in the altar?" This rhetorical question is of the type that implies an emphatic positive response. Some believe that Paul is referring to Jewish practice, while others believe that he is referring to pagan practice. However, Paul is probably appealing to the universal practice, not only in Judaism, but in the pagan religions as well of allotting a share of what is sacrificed to those who serve at the altar in the temple. The structure of the question suggests that Paul is appealing to a well-known and universally accepted practice. Therefore, this rhetorical question forced the Corinthian Christians to acknowledge, "Yes, we do know that those who work in the temple eat the things from the temple and those who serve at the altar share in the altar!" The clear implication is that Paul is entitled to their support because of his service to the church.

Paul bases his right to support on the command of the Lord in verse 14, "Thus also, the Lord has commanded that those who preach the gospel should live from the gospel." The precise reference to which Paul is referring is uncertain, but he may have intended the words of Jesus preserved in Luke 10:7, "the workman deserves his wages" (see also Matthew 10:10). Though these words of Jesus are not a command but a proverb and they were originally addressed to the 72 that Jesus sent out, it is clear from its use in the gospels that it was regarded as an authoritative teaching with continuing relevance for the church. The clear implication is that Paul is entitled to support because the Lord has commanded it. Through this argument Paul was seeking to encourage the Corinthian Christians to affirm his rights and specifically his right to support. Therefore, the Corinthian Christians should affirm that Paul does have rights as an apostle such as the right to support because it is only fair from a human point of view that those who labor should share in the results of their labor; the Law teaches that those who sow spiritual seed should reap a material harvest; those who work in the temple and serve at the altar get their food from the temple and altar; and the Lord has commanded that those who preach the gospel should receive their living from the gospel.

Paul's Renunciation of His Right to

Support for the Gospel

Paul renounces his right to support in the second half of verse 12 and in verses 15-18. He relates and explains both his refusal to accept support in the past and his determination not to accept support in the future. Through this renunciation of his rights Paul sought to encourage the Corinthian Christians to renounce their right to eat meat sacrificed to idols in some contexts along with him because of the reasons he gives for his renunciation of his right to support.

**Paul's refusal to accept support in the past**. Paul describes his refusal to accept support in the past and explains why he refused support in the second half of verse 12, "But we have not made use of this right. On the contrary, we have passed over these things rather than put an obstacle before the gospel of Christ." Paul stresses the contrast between what he had a right to do and what he actually did both by repetition and the strong conjunctions he employs. The verb translated "have not made use of" and "have passed over" are well suited to this context. Both verbs imply that Paul had the right to support, but did not make use of or passed over this right. The reason that he gives for not making use of and passing over this right is that he wanted to avoid putting an obstacle before the gospel that would hinder someone from accepting it. In what sense Paul could have put an obstacle before the gospel by accepting support is uncertain. However, eating meat sacrificed to idols in some contexts could easily be an obstacle to some accepting the gospel. The clear implication is the Corinthian Christians should avoid meat sacrificed to idols if eating hinders someone from accepting the gospel.

**Paul's determination not to accept support in the future**. Paul expresses his determination not to accept support in the future in verses 15-18. He begins by repeating his refusal to accept support in the past in the first part of verse 15, "But **I** have not used any of these rights." He stresses his determination by doubling the pronoun "I" (Literally "I, I" and indicated in translation by bold print). He then expresses his adamant refusal to accept support in the future in the remainder of the verse, "And I am not writing this in order that it should come about for me. For I would rather die than . . . No one will make my boast empty!" The first exclamation emphasizes his determination not to accept support by indicating that he would rather die than do so. This first exclamation actually is unfinished. His interruption of the first exclamation with the second stresses his determination that no one make his boast empty.

His rationale is ambiguous so he explains his reasoning more clearly in verses 16-18. He has already implied in the previous verse that preaching gives him a basis for boasting. However, he explains negatively in verse 16 that this basis for boasting is not in preaching in and of itself, "For if I preach, it is not a boast for me because a constraint has been imposed upon me. Woe to me if I do not preach!" Paul has been given a responsibility by God to preach the gospel. If he does not preach the gospel he will be subject to the judgment of God. Therefore, Paul's preaching of the gospel in and of itself does not give him a basis for boasting because he does not have a choice. He then explains more positively that he can have a reward if he preaches voluntarily in verse 17, "If I do this voluntarily, I have a reward; if not voluntarily, I have been entrusted with a stewardship." Finally he identifies his reward as preaching the gospel free of charge in verse 18, "What then is my reward? That while preaching I will offer the gospel free of charge, and thereby not make use of my right in the gospel." The problem here is that Paul does not really seem to take his explanation any further. His reward comes from renouncing his right to support and preaching the gospel voluntarily and his reward is renouncing his right to support and preaching the gospel voluntarily. However, Paul probably is referring to the tremendous satisfaction he felt in the act itself. The implication for the Corinthian Christians is that the highest satisfaction in the Christian life does not come through taking advantage of their rights, but by renouncing those rights for the gospel like Paul. Therefore, the Corinthian Christians should renounce their right to eat meat sacrificed to idols in some contexts because even though Paul had the right to support he renounced that right so that he wouldn't hinder the gospel and he could enjoy the pleasure of preaching the gospel free of charge.

Paul's Renunciation of His Freedom

For the Gospel

Paul renounces his freedom for the gospel in verses 19-23. He describes and explains his submission to slavery to save as many as possible and identification with others to save some. He also explains that he does all this to be a participant in the gospel. Through this renunciation of his freedom Paul sought to encourage the Corinthian Christians to renounce their freedom to eat meat sacrificed to idols in some contexts because of the reasons he gives for his renunciation of his freedom.

**Paul's submission to slavery to save as many as possible**. Paul describes how he submits to slavery to save as many as possible in verse 19, "For though being free from all, I make myself a slave to all, in order that I might gain more." The contrast between the first and second clauses of this verse is intensified by the absolute adjective "all." The first line emphasizes Paul's absolute freedom--He is "free from all." The second line emphasizes Paul's absolute submission--He makes himself "a slave to all." He reveals his motivation in the final clause, "in order that I might gain more." The word translated "gain" clearly refers in the context to leading them to accept the gospel. He has renounced his freedom so that others might be saved. The clear implication of Paul's example for the Corinthian Christians is that they should renounce their freedom for the higher priority of evangelism.

**Paul's identification with all to save some**. Paul describes his identification with all to save some in verses 20-22. He describes his identification with Jews in the first half of verse 20, "To the Jews I became like a Jew, in order that I might gain the Jews." Similarly, Paul describes his identification with those under the Law in the second half of verse 20, "To those under the Law like one under the Law (though I myself am not under the Law), in order that I might gain those under the Law." These two groups clearly overlap with one another. Both groups come from within Judaism. The first group probably refers to Jewish culture in general, while the second group focuses on the specific expectations of Judaism that were based on the Law and also includes God fearing Gentiles who submitted to the demands of the Law. With regard to the first group, Paul accommodated his conduct to the conventions of the Jewish culture. A good example of his accommodation of his conduct to the conduct of those who lived under the Law was his submission to the request of the Jerusalem church to participate in Jewish purification rights as recorded in Acts 21. With regard to both groups, Paul accommodated his conduct in order to gain them, to enable them to hear and respond to the gospel. By so doing, he presents himself as an example to the Corinthian Christians. Paul makes clear with an aside that his accommodation to the expectations of those under the Law is completely voluntary. He probably included this aside to avoid further charges against him by the Corinthian Christians who stressed their freedom in Christ. However, at the same time he sought to reveal to them through his example that they need not always make use their freedom if the higher priority of evangelism is served by submission to cultural and legal conventions.

Paul describes his identification with those not having the Law in verse 21, "To the lawless like a lawless one (though I am not free from God's law but subject to Christ's law), in order that I might gain the lawless." Similarly, he describes his identification with the weak in the first half of verse 22, "I became weak for the weak, in order that I might gain the weak." These two groups again overlap with one another. Both groups come from outside of Judaism. The first group focuses on the Gentiles as people who do not live by the demands of the Law, while the second group focuses on them as people who come out of paganism (see 8:7). Paul accommodated his conduct to the needs of those who did not have the background of the Law and instead came out of a background of paganism. With regard to both groups, Paul accommodated his conduct in order to gain them, to enable them to hear and respond to the gospel. By so doing, he presents himself as an example to the Corinthian Christians. Paul qualifies his identification with those not under the Law as he did for those having the Law. In this case he probably qualifies his identification with those not under the Law to remind the Corinthian Christians that Christians are not lawless, but under the law of Christ (see Romans 8).

Paul concludes in the second half of verse 22, "I have become all things to all men so that by all possible means I might save some." Paul stresses his total submission for the sake of the gospel with the absolute adjective translated "all." The truth of this assertion of absolute submission is certainly illustrated above by repetition and contrast. Paul did become "all things" to "all men" and resorted to "all possible means" by accommodating his conduct to everyone whether Jew or pagan, those under the Law or those without the Law. Paul submitted himself in this way "so that" he "might save some" as he has emphasized by repetition repeatedly above. As Fee asserts, "Paul is a man of a single passion, 'the gospel of Christ' . . . When it becomes a choice, therefore, between his 'rights' and 'others' hearing the gospel, there is no choice at all; anything that would get in the way of someone's hearing the gospel for what it is, the good news of God's pardoning grace, can be easily laid aside" (Fee, 411). The clear implication of Paul's example for the Corinthian Christians is that they should accommodate their conduct to the conduct of others for the higher priority of evangelism.

**Paul's submission to slavery in order to be a participant in the gospel**. Paul explains that he also submits to slavery so that he can participate in the gospel in verse 23, "I do all this for the sake of the gospel, in order that I might be a participant in it." When Paul says, "I do all this" he is referring to what has preceded. He renounces his rights and freedom. At this point he extends his motivation to include his desire to be a participant in the gospel. However, what he means by being a participant in the gospel is uncertain. Many understand him to be referring to the benefits that come to those who embrace the gospel and live out its implications. This understanding is certainly consistent with Paul's subsequent arguments in 9:24-10:22 where he asserts that the Corinthian Christians are in real danger of being denied those benefits because of their excesses with regard to meat sacrificed to idols. However, based on what has preceded Paul may be simply expressing his desire to contribute to the advance of the gospel. By renouncing his rights and freedom so that others may hear the gospel he has acted in a way consistent with Christ's sacrifice on the cross (Thiselton, 707 takes this approach but focuses on the aspect of participation in the gospel rather than contributing to the advance of the gospel). In fact, Paul could be purposely ambiguous and intend both. Therefore, the Corinthian Christians should renounce their freedom to eat meat sacrificed to idols in some contexts because even though Paul was free, he made himself a slave to everyone by conforming his conduct to others to gain as many as possible for the gospel by all possible means and thereby participate in the gospel and its blessings.

Application of the Message

Establishing Correspondence

In the country where I have lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. Since the practice is not specifically prohibited in Scripture, Christians may think they are free and even have the right to join in. However, this passage provides the second of several guidelines for dealing with difficult choices--the need to renounce rights and freedom for the sake of evangelism.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. Therefore, I have generalized the message and removed direct references to meat sacrificed to idols, replacing them with "worldly practices." In addition, I have removed the commands demanding the affirmation of Paul as an apostle since few Christians doubt his status.

Adjusting the Message

Christians should renounce their right to join in some worldly practices because even though Paul had the right to support as an apostle, he renounced that right so that he wouldn't hinder the gospel and he could enjoy the pleasure of preaching the gospel free of charge. Christians should renounce their freedom to join in some worldly practices because even though Paul was free as an apostle, he made himself a slave to everyone by conforming his conduct to others to gain as many as possible for the gospel by all possible means and thereby be a participant in the gospel and its blessings.

### CHAPTER FOUR

### THE NECESSITY OF DISCIPLINE

### First Corinthians 9:24-27

Study of the Passage

Text and Translation

9:24Don't you know that the ones running in the stadium all run, but only one receives the prize? Therefore, continually run in order that you may make (it) your own. 25Everyone who competes overcomes everything. These do so in order that they may receive a perishable crown, but we an imperishable. 26Therefore, I myself am not running as if without a goal; I am not fighting as if beating the air. 27On the contrary, I am seizing control of my body severely and leading it into slavery so that, after having preached to others, I myself will not fail the test.

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of friends, but they also ate at pagan temples. One of the reasons they exercised this freedom was because they had become complacent and casual in the way they lived out the Christian life. They were assuming that they already had the prize rather than running in such a way as to get the prize (24). They were assuming that they had the crown and were running aimlessly and fighting without a purpose. They did not consider that they could fail the test and were not disciplining themselves. The context reveals several reasons for their complacency. First, they knew that idols were not anything and meat sacrificed to idols was harmless (8:1-13). Second, they believed that they had the right and freedom to eat in Christ (9:1-23). Third, they believed that they were secure because of their experience of God's grace (10:1-13). As a result they even ate at pagan sacrificial meals. Therefore, Paul wrote this passage to discourage them from being complacent and casual in the way that they lived the Christian life, especially in eating at pagan sacrificial meals, and encourage them to live a disciplined Christian life.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. In 9:24-27 Paul examines this issue from the perspective of the need for diligence in order to receive the prize. Paul develops this concern further in 10:1-13 where he examines the issue from the perspective of the danger of presuming on God's grace because of God's judgment of sin and 10:14-22 where he examines the issue from the perspective of the foolishness of idolatry because of the danger of God's jealous wrath. This passage marks a significant change in his approach to the issue from his approach in 8:1-9:23. Nonetheless, these arguments are not contradictory. Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In fact, Paul seems to begin the transition to this new perspective even in 9:23, "I do all this for the sake of the gospel, in order that I may be a participant in it." In addition, he was probably being diplomatic by beginning on shared ground before gradually revealing how participation in meat sacrificed to idols in some contexts could deny them these blessings. Paul concludes in 10:23-11:1 where he summarizes his position on negotiable contexts for eating meat sacrificed to idols. However, he does not echo this passage and reinforce his concern for diligent Christian living in order to receive the prize. By then the issue of eating at pagan sacrificial meals has been settled and is no longer an option.

Form and Function

This passage can be classified generally as epistolary exhortation. Epistolary exhortation can be described as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions specify the appropriate response. The reasoned arguments provide the motivation for obedience. The explanations clarify the appropriate response and the motivation. However, in many cases the indication of the appropriate response with commands and prohibitions is incomplete or absent altogether. In these cases the appropriate response can still be implied from the explanations and reasoned arguments. Occasionally no reasoned arguments accompany the commands and prohibitions. In these cases the authority of the teacher alone compels obedience. In this passage, Paul indicates the appropriate response with a command in verse 24, "Run in such a way as to get the prize." This command does indicate the appropriate response. However, this command is put in metaphorical terms and Paul uses a variety of metaphorical images within the passage. Therefore, this command could be restated in other terms depending on the metaphorical image employed. Verse 25 implies the command, "Overcome everything." Verse 26 implies the prohibition "Do not run without a goal or fight like one beating the air." Verse 27 implies the command, "Treat your body severely and lead it into slavery." Nonetheless, underlying all of these direct or implied metaphorical commands and prohibitions is one literal imperative, "Live the Christian life in a disciplined way." These direct and implied commands and prohibitions are reinforced by the possibility of not receiving the prize (24); the superiority of the Christian crown (25); and the danger of failing the test (26-27).

The direct and implied commands and prohibitions as well as the reasoned arguments are dominated by metaphors from the Greek games. Organized games were widespread in Greek culture and the Isthmian games, held near Corinth, were one of the major sporting events of the time. These games were extremely popular and the winners were national heroes. These games were frequently used by teachers of the day as Paul does in this passage to exemplify the life of dedication and diligence.

Paul's example plays a significant role in this exhortation (26-27). The readers were intended to emulate his conduct because of his rationale. In this case, they were intended to live the Christian life with purpose and discipline because of the danger of failing the test.

Strategy and Structure

Paul begins by using the example of the athletes at the games. First, he uses the specific example of the runners, who all run diligently so that they can get the prize that goes to the winner (24). Second, he uses the general example of all the athletes, who overcome everything to get a crown (25). However, with this example Paul takes his argument a step further by asserting the superiority of the Christian crown to the crown given at the games. Paul concludes by using himself as an example (26-27). However, he continues to use athletic language, describing what he does not do and what he does do as well as his motivation in terms of the games. Through this strategy Paul sought to lead the Corinthian Christians to diligently live out the Christian life like the athletes and himself so that they can receive the prize, be awarded the crown, and not fail the test.

I. Exhortation to Run for the Prize (24)

A. The Awarding of the Prize to the Winner of a Race

B. Command to Run to Make the Prize Their Own

II. The Necessity of Determination (25)

A. The Determination of the Competitors

B. The Superiority of the Christian Crown

III. Paul's Example of Dedication and Discipline (26-27)

A. What Paul Does Not Do (26)

1. He does not run without a goal

2. He does not beat the air

B. What Paul Does (27a)

1. He treats his body severely

2. He leads his body into slavery

C. Paul's Motivation (27b)

Message or Messages

The Corinthian Christians should live the Christian life diligently like the runner who wins the prize so that they can be assured of receiving the prize. The Corinthian Christians should live the Christian life with determination like the competitors at the games who overcome everything so that they can receive an everlasting crown. The Corinthian Christians should live out the Christian life with dedication and discipline like Paul so that they will not fail the test.

Analysis of the Details

Exhortation to Run for the Prize

Paul exhorts the Corinthian Christians to run for the prize using the analogy of the races in verse 24. He begins by establishing the characteristic practice of awarding the prize to the winner of a race. He then commands them to run in order to make the prize their own. Through this exhortation Paul sought to compel them to live out the Christian life diligently, specifically by avoiding pagan sacrificial meals.

**The awarding of the prize to the winner of a race**. Paul establishes the characteristic practice of awarding the prize to the winner of a race using a rhetorical question in the first half of verse 24, "Don't you know that the ones running in the stadium all run, but only one receives the prize?" This rhetorical question is of the type that presumes an emphatic positive reply. The way in which the question is worded implies that the practice Paul is referring to is known universally. Through this rhetorical question Paul forced the Corinthian Christians to acknowledge emphatically the basis of his argument, "Yes, we know that the ones running in the stadium all run, but only one receives the prize!" In addition, there may have been a satiric edge to his question. The Corinthian Christians prided themselves in their knowledge and Paul uses sarcasm throughout the epistle to condemn their pride. This question contains two contrasting clauses. In the first clause the emphasis falls on the inclusive adjective "all" in contrast to the exclusive "one" in the second clause. The basis for Paul's argument is the distinctive quality of the one racer's running that sets him apart from the pack and enables him to win.

**Command to run to make the prize their own**. Paul commands the Corinthian Christians to run to make the prize their own in the second half of the verse, "Therefore, continually run in order that you may make (it) your own." Paul is of course not meaning this command literally. Instead, he is challenging them to live out the Christian life diligently in a way that distinguishes them from the pack and sets them apart as winners. Paul uses the present imperative form of the verb to stress the need for continuous diligence.

As with many metaphors, his metaphor is not totally precise. As Barrett observes, "The metaphor creaks a little, for Paul does not mean that only one Christian, or one out of each group, or indeed any arbitrarily limited number, will achieve the prize appointed by God." More than one Christian will receive the prize. However, Paul probably stresses that there is only one winner to emphasize the importance of living the Christian life diligently. In addition, the broader context indicates that the Corinthian Christians were presumptuous and complacent, resulting in lack of diligence in the way that they lived the Christian life. They were even eating in pagan temples. Therefore, Paul was exhorting them to live out the Christian life diligently, with the underlying implication that they should avoid attending pagan cult meals. The verb that Paul employs (translated "in order that you may make (it) your own") is a more active form of the verb translated "receive" in the preceding verse. Through this verb Paul was probably indicating that the Corinthian Christians needed to take a more active role in securing the prize.

Though not specified, the motivation that Paul gives for diligence is the prize. The prize is not the literal prize awarded to the winner of the race. Instead, it is either the reward that comes from faithful Christian living or salvation itself. Though Paul's predominant stance is that salvation is the gift of God rather than the object of human striving, he seems to express more than just fear that the Corinthian Christians will lose their reward in 10:1-22. Through this exhortation, Paul sought to compel the Corinthian Christians to live out the Christian life diligently, specifically by avoiding pagan sacrificial meals. Therefore, they should live the Christian life diligently like the runner who wins the prize so that they can be assured of receiving the prize.

The Necessity of Determination

Paul encourages the Corinthian Christians to live the Christian life with determination using the example of the competitors at the games in verse 25. He begins by describing the characteristic determination of the competitors and then contrasts the inferior crown that motivates them with the eternal crown that Christians will receive. Through this example he sought to encourage the Corinthian Christians to exercise similar determination, specifically by avoiding pagan sacrificial meals.

**The determination of the competitors**. Paul begins by describing the characteristic determination of the competitors in the first part of the verse, "Everyone who competes overcomes everything." The verb translated "overcomes everything" is not used in the context of athletics. Instead it is used in ethics where it describes the exercise of control over the passions. Paul's use of this terminology in the midst of athletic imagery creates the problem of determining to what aspect of the athletic regimen Paul is making allusion. The predominant approach is that Paul has the preparation of the athlete in mind; thus the NIV translates, "goes into strict training." However, according to Paul, Christians are currently involved in the struggle, not preparing for one. A more likely possibility is that "overcomes everything" refers to the athletic contest itself, which Paul has already used as a metaphor for the Christian life. In this case "everything" refers to all that is involved in the struggle of competing such as injury or fatigue that might dissuade the athlete from completing the race. The determination of these athletes is further stressed by the word Paul employs to describe them. The participle translated "who compete" comes from the word that the English word "agony" is derived and stresses the struggle of those who compete. Nonetheless, they overcome everything. Paul uses the present tense of the verb as well as the inclusive adjective translated "Everyone" to indicate that overcoming everything is the characteristic practice of all those who compete.

**The superiority of the Christian crown**. Paul then describes the superiority of the Christian crown in the remainder of the verse, "These do so in order that they may receive a perishable crown, but we an imperishable." In these two clauses Paul contrasts the crown that motivates the competitors at the games with the crown that Christians will receive. The crown given to the winner at the games is described as "perishable." This word is used to describe that which is part of the transient world rather than the eternal divine world. At the games the crown was made of leaves from olive, laurel, or pine trees. For the athletes the crown was considered to be a supreme reward. In reality, however, the crown was an appropriate symbol for the acclaim that came to the victor for it would soon wither along with the fame it represented. In contrast, the crown that the Christian will receive is described as "imperishable." The Greek word that Paul employs is the same word translated "perishable" except that it has the prefix added. This prefix changes the word into its antonym like the prefix "im" changes "perishable" into "imperishable." This crown is from the eternal and divine world and is therefore of incalculable value. This crown again either represents the reward that faithful Christians will receive or salvation itself.

Paul's emphasis on the superiority of the Christian crown becomes even more apparent when considered in the context of the use of athletic metaphor by the Stoics. For the Stoics nothing could have been more trivial than the games. Yet Stoics recognized the dedication of the athletes. The Stoics were dedicated to the pursuit of virtue. They stressed the need for dedication to virtue that surpassed the dedication of the athletes because of the superiority of virtue over the trivial goal of the athletes. Similarly, Paul maintains that Christians must be far more dedicated to living the Christian life than the athletes are to their sport because of the superior crown they will receive. As Hays asserts, "Paul is saying, 'If these athletes push themselves to the limit in trying to win that pathetic crown of withered vegetables, how much more should we maintain self-discipline for the sake of an imperishable crown?'" (Hays, 156). Thiselton explains, "Paul has just defined this highest goal as the gospel and all that the gospel embodies, represents, and brings about. To hinder this by self-indulgence or by standing on one's rights is to be like an athlete who allows distractions to undermine the whole purpose of entering for the race" (Thiselton, 709). Through commending the determination of the athletes Paul sought to encourage the Corinthian Christians to live the Christian life with determination. Therefore, they should live the Christian life with determination like the competitors at the games who overcome everything so that they can receive an everlasting crown.

Paul's Example of Dedication and Discipline

Paul encourages the Corinthian Christians to be dedicated and disciplined using his own example while maintaining the analogy of the games in verses 26-27. He begins by describing what he does not do as well as what he does. Then he explains his motivation. Through his example he sought to encourage them to exercise similar dedication and discipline, especially by avoiding pagan sacrificial meals.

**What Paul does not do**. Paul describes what he does not do in verse 26, "Therefore, I myself am not running as if without a goal; I am not fighting as if beating the air." Paul doubles the subject pronoun to emphasize his practice as an example (Literally "I, I" and translated "I myself"). He also uses present tense verbs to stress that these are characteristic ways that he lives his Christian life. Both of these statements are a figure of speech known as litotes. Litotes is the use of understatement to express something emphatically by stating the negative of the contrary. Thus, Paul states what he does not do to affirm what he does do in an emphatic way. In the first litotes, Paul describes himself as a runner at the games. Paul asserts that he is not like a runner whose attention is easily distracted from the finish line. Such a runner would have little chance of winning the race. Quite the contrary, he is dedicated to reaching the goal as he clarifies in the second part of verse 27. Of course, he does not mean that he literally runs. Instead, running is a metaphor for Paul's dedication to the energetic fulfillment of his calling as in Galatians 2:2 and Philippians 2:16. In the second litotes, Paul describes himself as a fighter at the games. Paul asserts that he is not like a fighter who flails at the air rather than striking effectual blows. Such a fighter would have little chance of winning the fight. Again, Paul does not mean that he literally fights, but that he disciplines himself as he clarifies in the first part of verse 27. Through his example Paul was encouraging the Corinthian Christians through his example to have similar dedication and discipline to reaching the goal so that they would avoid anything that might distract them like eating at a pagan sacrificial meal.

**What Paul does**. Paul describes what he does in the first half of verse 27, "On the contrary, I am beating my body and leading it into slavery." In this description, he clarifies what he does rather than "fighting as if beating the air." Again, Paul uses present tense verbs to stress that these are characteristic ways that he lives the Christian life. The verb translated "I am beating my body" means quite literally to strike the face below the eye. This verb probably indicates a decisive blow that would disable the opponent. In other words, in contrast to those who swing ineffectual blows that don't make contact, Paul was striking devastating blows that would cripple his enemy. Surprisingly, Paul reveals that his opponent is his own body. As Soards notes, "Surely this startling revelation is a lesson for the Corinthians, whose attitude leads to the kind of easy, self-indulgent living that merely presumes upon God's grace and does not relate in obedience to God's saving acts" (Soards, 197). Paul of course does not literally mean that he beats his body, but that he exercises discipline with regard to his conduct. In the second clause, Paul describes his self-discipline using the example of triumphant warriors who lead the vanquished into slavery. Paul of course does not literally mean that he leads his body into slavery, but that he controls his actions so that he can be used as an instrument for God's purposes. Through his example, Paul was encouraging the Corinthian Christians to have similar self-discipline, especially with regard to eating at pagan sacrificial meals.

**Paul's motivation**. Paul explains his motivation in the second half of verse 27, "so that after having preached to others, I myself will not fail the test." In this explanation, he clarifies his motivation rather than "running as if without a goal." As opposed to running without a goal, Paul disciplined himself so that he could pass the test. The test for Paul was the test of faithful Christian living. Some have attempted to understand "after having preached to others" as a continuation of the athletic metaphors. These suggest either that Paul is referring to the one who announced the winners, the one who instructed the competitors in the rules of the contest, or the one who called the competitors to compete. The final suggestion is the most likely because it is most in accord with Paul's preaching ministry. However, even this suggestion is inconsistent with the practice at the games because the one who called the competitors to compete did not ordinarily take part in the contest. It is likely, therefore, that Paul is not maintaining the metaphor. Instead, he is pointing out how ironically inappropriate it would be for one who has preached the gospel to fail the test of Christian living. By so doing he was also stressing the extent of the threat to the Corinthian Christians, who believed they had already passed the test. If even Paul, who preached the gospel to them, could fail the test, certainly they could as well. Through Paul's example, he sought to undermine the complacency of the Corinthian Christians and encourage them to discipline themselves especially with regard to eating pagan sacrificial meals. Some might discount Paul's warning because they believe that Christians cannot fail the test. However, as Fee states, "Paul keeps warning and assurance in tension" (Fee, 440). Therefore, the Corinthian Christians should live out the Christian life with discipline and dedication to winning like Paul so that they will not fail the test.

Application of the Message

Establishing Correspondence

In the country where I have lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. Since the practice is not specifically prohibited in Scripture, Christians may become lax in their discipline and join in. However, this passage provides the third of several guidelines for dealing with difficult choices--the need for diligence, determination, dedication, and discipline in living out the Christian life.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. Therefore, I have generalized the message which was rather easy because Paul's original message is rather general and he employs metaphorical language.

Adjusting the Message

Christians should live the Christian life diligently like the runner who wins the prize so that they can be assured of receiving the prize. Christians should live the Christian life with determination like the competitors at the games who overcome everything so that they can receive an everlasting crown. Christians should live out the Christian life with dedication and discipline like Paul so that they will not fail the test.

### CHAPTER FIVE

### THE DANGER OF PRESUMPTION

### First Corinthians 10:1-13

Study of the Passage

Text and Translation

10:1For I do not want you to be ignorant of the fact, brothers, that all our forefathers were under the cloud, and all passed through the sea, 2and all were baptized into Moses in the cloud and in the sea, 3and all ate the same spiritual food 4and all drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5Nevertheless, God was not pleased with most of them; their bodies were destroyed in the desert. 6Now these things occurred as examples for us, in order that we not desire evil things as they desired evil things. 7Stop being idolaters, as some of them; as it is written: "The people sat down to eat and drink and got up to dance." 8Let us not commit sexual immorality, as some of them committed sexual immorality and in one day 23,000 of them fell. 9Let us not test Christ1, as some of them tested and were killed by snakes. 10Stop grumbling, as some of them grumbled and were killed by the destroying angel. 11These things happened to them as examples and were written down as warnings for us, on whom the ends of the ages have come. 12Therefore, the one who thinks he stands firm should be careful that he does not fall. 13No temptation has seized you except what is human. And God is faithful; he will not let you be tempted beyond what you can bear, but will make with the temptation also the way out so that (you) can bear up under it.

1Some manuscripts read "Lord" rather than "Christ." I have chosen the reading "Christ" because of the preponderance of manuscript support and the likelihood that "Christ" was changed to "Lord" by a later scribe because of the difficulty of saying that Israel tested Christ in the wilderness.

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of friends, but they also ate at pagan temples. One of the reasons they exercised this freedom was because they had become complacent and casual in the way they lived out the Christian life. The context reveals several reasons for their complacency. First, they knew that idols were not anything and meat sacrificed to idols was harmless (8:1-13). Second, they believed that they had the right and freedom in Christ to eat meat sacrificed to idols (9:1-23). However, this passage focuses on a third reason for their complacency--they believed that they were secure because of their experience of God's grace. In this passage Paul establishes a correspondence between the deliverance through the sea and provision in the wilderness on the one hand and baptism and the Lord's Supper on the other hand. He then demonstrates from Israel's history how their experience of God's grace did not exempt them from his judgment when they sinned. The implication seems to be that the Corinthian Christians were presuming that their baptism and participation in the Lord's Supper protected them from God's judgment. As a result they even ate at pagan sacrificial meals. As Barrett states, "they did not take idolatry seriously because they believed that the Christian rites of Baptism and the Supper secured them from any possible harm" (Barrett, 220). Therefore, Paul wrote this passage to discourage them from presuming upon God's grace and being complacent and casual in the way that they lived the Christian life and exhort them to avoid sin, especially eating at pagan sacrificial meals.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. In 10:1-13 Paul examines this issue from the perspective of the danger of presuming on God's grace because of his judgment of sin. In this passage Paul develops the argument he introduced in 9:24-27 where he examined the issue from the perspective of the need for diligence in order to win the prize. This argument is developed even further in 10:14-22 where he specifically commands them to flee idolatry and demonstrates how their participation in pagan sacrificial meals was sin that exposed them to the serious threat of God's jealous wrath. This passage continues the more stringent approach to the issue that Paul began in 9:24-27 and continues into 10:14-22 that differs significantly from his approach in 8:1-9:23. Nonetheless, these arguments are not contradictory; Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In addition, he was probably being diplomatic by beginning on shared ground before moving to more controversial arguments. Paul concludes in 10:23-11:1 where he summarizes his position on negotiable contexts for eating meat sacrificed to idols. However, he does not echo this passage and reinforce his concern for presumption that leads to sin and judgment. By then the issue of eating at pagan sacrificial meals has been settled and is no longer an option.

This passage also seems to be related more generally to the epistle as a whole and other passages within it in addition to 8:1-11:1. Paul does not limit himself to the prohibition, "Stop being idolaters." In addition, he prohibits sexual immorality (8), testing the Lord (9), and grumbling (10). Grumbling seems to be a sin that Paul addresses repeatedly throughout First Corinthians. He specifically deals with sexual immorality in 5:1-13, 6:12-20, and indirectly in 7:1-40.

Form and Function

This passage can be classified generally as epistolary exhortation. Epistolary exhortation can be described as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions specify the appropriate response. The reasoned arguments provide the motivation for obedience. The explanations clarify the appropriate response and the motivation. However, in many cases the indication of the appropriate response with commands and prohibitions is incomplete or absent altogether. In these cases the appropriate response can still be implied from the explanations and reasoned arguments. Occasionally no reasoned arguments accompany the commands and prohibitions. In these cases the authority of the teacher alone compels obedience. In this passage, Paul indicates the appropriate response with several prohibitions and a command--"Stop being idolaters" (7); "Let us not commit sexual immorality" (8); "Let us not test Christ" (9); "Stop grumbling" (10); and "the one who thinks he stands firm should be careful that he doesn't fall" (12). Though these prohibitions and command seem to give a comprehensive indication of the appropriate response, more seems to be implied from Paul's argument in verses 1-5. In these verses Paul is careful to establish a correspondence between the people of Israel and Christians. Both the people of Israel and Christians have experienced God's grace. However, the people of Israel were still judged. This argument seems to imply the prohibition, "Do not presume on God's grace" or more specifically, "Do not presume that baptism and the Lord's Supper will keep you safe." These direct, indirect, and implied commands and prohibitions are reinforced predominantly by warnings of the danger of displeasing God and being judged by him like Israel (5, 6-10, and 11). As Garland says, "The bold Corinthians may not fear the power of idols, but they should fear the wrath of God" (Garland, 447). However, Paul also motivates them to obedience through encouragement. In verse 13 he assures them of the limits placed upon their temptation and the faithfulness of God to help them.

Strategy and Structure

Paul begins by warning the Corinthian Christians that Israel also had received God's grace in a similar fashion to them, but they were judged severely in verses 1-5. Next, he supplements this warning by exhorting them to avoid sin, further warning them with four examples of God judging the people of Israel severely when they sinned in verses 6-10. Paul concludes by exhorting the confident Corinthian Christians to be cautious in verses 11-13, reinforcing once more that these were warning examples and stressing the urgency of heeding the warning.

I. God's Judgment of Those Who Have Received His Grace (1-5)

A. The Urgency of Paul's Appeal (1a)

B. God's Deliverance of Israel from Egypt and Baptism (1b-2)

C. God's Provision for Israel in the Wilderness and the Lord's Supper (3-4)

D. God's Judgment of Israel (5)

II. Exhortation to Avoid Sin (6-10)

A. The Nature and Purpose of Paul's Appeal (6)

1. The nature of his appeal

2. The purpose of his appeal

B. Prohibitions and Warning Examples from the History of Israel (7-10)

1. Idolatry (7)

2. Sexual immorality (8)

3. Testing the Lord (9)

4. Grumbling (10)

III. Exhortation to Caution (11-13)

A. The Nature, Purpose, and Urgency of Paul's Appeal (11)

B. Command for the Confident to be Cautious (12)

C. Concluding Assurances (13)

1. The ordinary nature of their temptations

2. The faithfulness of God to help

Message or Messages

The Corinthian Christians should not presume that they are secure because they have been baptized and participate in the Lord's Supper because the people of Israel were baptized into Moses under the cloud and in the sea and ate the Lord's Supper in the wilderness, but God was extremely displeased with them and most died catastrophically without entering the Promised Land. The Corinthian Christians should not desire evil things and avoid idolatry, immorality, testing the Lord, and grumbling because when the people of Israel did these things they were judged severely. If the Corinthian Christians think they are standing firm, they should be careful they don't fall because God judged the people of Israel and caused it to be recorded as a warning for those at the ends of the ages, these temptations are not extraordinary, and God is faithful to keep them from unbearable temptation and provide them with a way of escape.

Analysis of the Details

God's Judgment of Those Who Have

Received His Grace

Paul warns the Corinthian Christians that the people of Israel also received God's grace in a similar fashion to them, but nonetheless they were severely judged in verses 1-5. Paul begins by stressing the urgency of his appeal. He then establishes a correspondence between God's deliverance of the people of Israel through the sea and provision for them in the wilderness with baptism and the Lord's Supper. He concludes by describing God's severe judgment of the people of Israel even though they had received his gracious deliverance and provision. Through this warning Paul sought to discourage the Corinthian Christians from presuming that their baptism and participation in the Lord's Supper protected them from God's wrath and judgment when they ate at pagan sacrificial meals.

**The urgency of Paul's appeal**. Paul begins by establishing the urgency of his appeal in the first half of verse 1, "For I do not want you to be ignorant of the fact, brothers." Paul uses this expression frequently to introduce important subjects. This expression is a litotes, a figure of speech that emphasizes by stating the negative of the contrary. Therefore, Paul is stating emphatically, "I really want you to know this brothers!" There also may be an element of sarcasm within this expression. The Corinthian Christians believed they were quite knowledgeable. In fact, it is their knowledge that has led them beyond acceptable limits to eat at pagan sacrificial meals. Sarcasm emphasizes by stating the opposite of what is really meant with a derisive intent. Soards goes so far as to propose that "clueless" would be a good paraphrase for "ignorant" (Soards, 200). Therefore, Paul seems to be implying that if they were as wise as they thought they were, they should already know what he is about to teach them. Nonetheless, Paul does address the Corinthian Christians as brothers, acknowledging them as fellow Christians and sharers along with him in the heritage of Judaism from which Christianity emerged.

**God's deliverance of Israel from Egypt and baptism**. Next, Paul establishes a correspondence between God's deliverance of the people of Israel through the sea and baptism in the second half of verse 1 and verse 2. Paul parallels the physical phenomena of the deliverance at the sea with baptism in the second half of verse 1, "that all our forefathers were under the cloud, and all passed through the sea." Paul bases his appeal on the identity of the church as the true Israel. Therefore, he is able to instruct predominantly Gentile Christians in the Corinthian church based on the heritage of "our forefathers," meaning the people of Israel. The predominant mode of baptism in the early church was immersion. Paul maintains that just as Christian converts are surrounded by water at their baptism, the people of Israel were completely surrounded as they walked between the walls of water on both sides and were covered by the cloud above. Paul parallels the mediators of God's deliverance of the people of Israel through the sea and Christian and Christians through baptism in verse 2, "and all were baptized into Moses in the cloud and in the sea." Though the people of Israel were not literally "baptized into Moses," Moses did deliver them from slavery to Egypt just as Jesus delivers Christians from slavery to sin and they are baptized in his name.

**God's provision for Israel in the wilderness and the Lord's Supper**. Next, Paul establishes a correspondence between God's provision for the people of Israel in the wilderness and the Lord's Supper in verses 3-4. Paul asserts the correspondence between God's provision for the people of Israel in the wilderness and the Lord's Supper in verse 3, "and all ate the same spiritual food, and all drank the same spiritual drink." The word translated "the same" (2 times) is ambiguous and could be understood in two primary ways. Paul could be stressing the correspondence between God's provision of spiritual food and drink in the wilderness and the Lord's Supper. God's provision of spiritual food and drink for the people of Israel and the Lord's Supper are somehow "the same." However, these words are not necessary to establish that correspondence (see below). Instead, Paul is probably stressing that even though all of the people of Israel ate "the same" food and drink as one another, this provision did not protect all of them from judgment. Though Paul does not specifically identify the spiritual food and drink God provided for the people of Israel in the wilderness, he certainly meant the manna and water from the rock. The manna has a close physical correspondence to the bread of the Lord's Supper because both are food. The water provides a close physical correspondence with the wine of the Lord's Supper because both are drinks. However, in addition to the physical parallels, Paul maintains that there is a "spiritual" parallel as well. However, the nuance of "spiritual" is uncertain. The simplest way of understanding Paul is to conclude that he meant "spiritual" in the sense that the manna and water in the wilderness and the bread and wine of the Lord's Supper are both provisions of God's Spirit. However, Paul could mean "spiritual" in the sense of "supernatural." The manna and water in the wilderness and the bread and wine of the Lord's Supper are both supernatural phenomena. Paul could also mean "spiritual" in the sense of "figurative." The manna and water in the wilderness and the bread and wine of the Lord's Supper both represent a deeper reality. Paul could also mean "spiritual" in a way that combines these different nuances. The manna and water in the wilderness and the wine and bread of the Lord's Supper are all supernatural provisions of God's Spirit that represent a deeper reality. Paul draws the connection even closer by explaining that it was Christ who provided water for the people of Israel in the wilderness in verse 4, "for they drank from the spiritual rock that accompanied them, and that rock was Christ." The rock is described as "spiritual" like the food and drink, probably indicating that it was a supernatural provision of God's Spirit that represents a deeper reality. In fact, Paul explains part of that deeper reality by identifying the rock as Christ. Paul seems to be employing a rabbinical tradition that was based on the repeated occurrences of water coming from a rock in the wilderness. Paul is not concerned with correcting this tradition, but employing it to develop a connection between God's provision of water for the people of Israel in the wilderness and the wine of the Lord's Supper. That connection is found in Jesus, who as the eternal Christ followed Israel around and provided them with water.

**God's judgment of Israel**. Paul concludes by describing God's extreme displeasure and severe judgment of the people of Israel even though they had received his gracious deliverance and provision in verse 5, "Nevertheless, God was not pleased with most of them; their bodies were destroyed in the desert." The conjunction translated "Nevertheless," accentuates the incongruity of the experience of God's grace by the people of Israel and their ultimate judgment. The "most of them" that God was displeased with stand in contrast the "all" whom Paul stresses repeatedly in verses 1-4 experienced God's gracious provision. Paul places this verse in ironic contrast to verses 1-4. Whereas their experience of God's grace should have led to blessing, it ultimately resulted in judgment. Irony is a figure of speech that describes a circumstance or result that is contrary to what would be expected to emphasize how remarkable it is, especially its remarkable appropriateness or inappropriateness. In this context, Paul is emphasizing the remarkable inappropriateness of the sinfulness of the people of Israel that resulted in God's displeasure and judgment as a warning example for the Corinthian Christians. This verse is also litotes. Litotes is a figure of speech that makes an emphatic assertion by stating the negative of the contrary. Therefore, Paul is exclaiming, "God was extremely displeased with most of them!" Paul's description of God's judgment of the wilderness generation emphasizes its severity. The verb translated "were destroyed" (Fee, 450 note 42 expresses his preference for the translation "scattered about" following classical and _Koine_ usage) is the Greek word from which the English word "catastrophe" is derived. Paul is alluding to Israel's rebellion in the wilderness as related in Numbers 14 that resulted in God condemning that generation to die in the wilderness with only two exceptions, Caleb and Joshua. This allusion makes Paul's assertion that "God was extremely displeased with most of them" a mournful understatement. As Soards concludes, baptism and the Lord's Supper "are not magical charms that guarantee an absolute claim on salvation" (Soards, 202). Therefore, the Corinthian Christians should not presume that they are secure because they have been baptized and participate in the Lord's Supper because the people of Israel were baptized into Moses under the cloud and in the sea and ate the Lord's Supper in the wilderness, but God was extremely displeased with them and most died catastrophically without entering the Promised Land.

Exhortation to Avoid Sin

Paul exhorts the Corinthian Christians not to sin in verses 6-10, warning them that when the people of Israel sinned God judged them severely. He begins by asserting that God's judgment of the people of Israel was intended as a warning example. He then prohibits them from sinning, providing four examples of when the people of Israel sinned and God judged them severely. Through this exhortation Paul sought to discourage them from sinning, especially committing idolatry by attending pagan sacrificial meals, but also by committing sexual immorality, testing the Lord, and grumbling.

**The nature and purpose of Paul's appeal**. Paul begins by asserting that God's judgment of the people of Israel when they sinned was intended as a warning example for the Corinthian Christians in verse 6. He establishes the nature of his appeal in the first part of the verse, "Now these things occurred as examples for us." "These things" probably refers both to the preceding warning of God's judgment of the wilderness generation and subsequent warnings of God's judgment of the people of Israel when they practiced idolatry, committed sexual immorality, tested the Lord, and grumbled. Though the word translated "examples" had a technical hermeneutical use, it seems that Paul is using it in a simpler way to refer to determinative examples. However, these examples are not to be emulated. On the contrary, they are warning examples that are to be avoided because they result in the wrath and judgment of God. Paul states the purpose of his appeal in the second part of the verse, "in order that we do not desire evil things as they desired evil things." In this context, the evil thing Paul is primarily concerned about is eating at pagan cult meals. He implies that their desire to eat at pagan cult meals has a clear parallel in the history of Israel. Probably Paul is alluding to the many times the people of Israel craved for what they left behind in Egypt. The most developed example of such craving is found in Numbers 11:4-34 where they are described as desiring the fleshpots of Egypt. This example is especially relevant because the Corinthian Christians were also being led astray by their desire for meat. Paul does not specifically mention the judgment that came upon Israel, but they were probably familiar with the story. God's anger blazed against the people of Israel.

**Prohibitions and warning examples from the history of Israel**. Paul then prohibits idolatry, sexual immorality, testing the Lord, and grumbling and warns that God severely judged the people Israel when they committed these sins. The structure of these exhortations is reasonably consistent throughout. First, Paul prohibits the practice. Second, he establishes a correspondence between the practice prohibited and a sin of Israel in the wilderness. Third, he either includes specific reference to the judgment that Israel received or allows the judgment to be understood from the tradition.

Paul prohibits idolatry and warns that God severely judged the people of Israel when they committed idolatry in verse 7, "Stop being idolaters, as some of them; as it is written: 'The people sat down to eat and drink and got up to dance.'" Paul's prohibition is in the present tense, which normally indicates that the prohibition commands the discontinuance of a practice already being done. After establishing that the people of Israel also committed idolatry, Paul quotes from Exodus 32:6 to identify the specific instance of idolatry to which he is referring. According to Exodus 32, the people of Israel became impatient for Moses to return from the mountain and pleaded with Aaron to make gods for them. Aaron complied with their request and set aside the next day as a festival. During this religious feast Numbers 32:6 relates that "The people sat down to eat and drink and got up to dance." The correspondence with the situation in Corinth is quite close as Paul no doubt intended by choosing the portion of the narrative in which the people of Israel ate in the context of worshipping an idol. The Corinthian Christians wanted the freedom to eat and drink at pagan cult meals. Dancing was often used as an expression of religious devotion in pagan religions and the dances were often erotic. Paul does not describe the judgment that resulted from the idolatry of the people of Israel, but the Corinthian Christians were familiar with the story. Moses gathered the sons of Levi together and at the word of the Lord they slaughtered three thousand of the people of Israel with the sword. The clear implication for the Corinthian Christians is that they should stop attending pagan sacrificial meals or they will be judged severely like the people of Israel.

Paul prohibits sexual immorality and warns that God severely judged the people of Israel when they committed sexual immorality in verse 8, "Let us not commit sexual immorality, as some of them committed sexual immorality and in one day 23,000 of them fell." He begins by prohibiting sexual immorality. Sexual immorality may be understood in either a literal or figurative sense. The figurative sense is common in the Prophets and attractive in this context where Paul equates eating at pagan sacrificial meals with idolatry in 10:14-22. However, the Corinthian Christians also had problems with sexual immorality and he addresses this issue specifically in 5:1-13 and 6:12-20. In addition, in the passage to which Paul alludes, the people of Israel committed sexual immorality; however, the sexual immorality led to idolatry. The Corinthian Christians were also plagued with both sexual immorality and idolatry. After establishing that the people of Israel also committed sexual immorality, Paul alludes to Numbers 25, describing the judgment that resulted from their sexual immorality. Numbers 25 describes the people of Israel playing "the harlot with the daughters of Moab." The Moabite women then "invited the people to the sacrifices of their gods" and "the people ate, and bowed down to their gods." Paul's observation that "in one day 23,000 of them fell" emphasizes the severity of God's judgment by both the number of people who died and the short time in which the slaughter took place. The clear implication for the Corinthian Christians is that they should avoid sexual immorality or they will be judged severely like the people of Israel.

Paul prohibits testing the Lord and warns that God severely judged the people of Israel when they tested the Lord in verse 9, "Let us not test Christ, as some of them tested and were killed by snakes." He begins by prohibiting the testing of Christ. The people of Israel tested the Lord in the wilderness by challenging him to prove his sovereignty through providing for their needs. However, testing the Lord becomes synonymous with provoking him to wrath in latter usage in the Old Testament as well as in the New Testament. Christ is given the title "Lord" in the New Testament. In this context, the participation of the Corinthian Christians in pagan sacrificial meals was a provocation of Christ's wrath and judgment. After establishing that the people of Israel also tested the Lord, Paul alludes to Numbers 21:2-9, describing the judgment that the people of Israel suffered at that time. Actually, this passage does not specifically say that Israel tested the Lord. However, the situation reflected in the passage is similar to those situations in which Israel is specifically said to have tested the Lord. Numbers 21:2-9 describes the people of Israel becoming impatient on their journey through the wilderness and complaining about the lack of food and water. This provocation of the Lord in Numbers 21:2-9 resulted in a severe act of judgment. As Paul says, they "were killed by snakes." The clear implication for the Corinthian Christians is that they should avoid provoking the Lord by their idolatry, sexual immorality, and grumbling or they will be judged severely like the people of Israel.

Paul prohibits grumbling and warns that God severely judged the people of Israel when they grumbled in verse 10, "Stop grumbling, as some of them grumbled and were killed by the destroying angel." Paul begins by prohibiting the Corinthian Christians from grumbling. Paul's prohibition is in the present tense, which normally indicates that the prohibition commands the discontinuance of a practice already being done. Grumbling was one of the characteristic sins of Israel in the wilderness. In the wilderness the people of Israel complained against God's spokesmen, but the biblical accounts indicate that God regarded the complaints to be ultimately against him (Exodus 16:8; Numbers 16:11). First Corinthians reflects many complaints of the Corinthian Christians, the most significant in this context being their complaint about Paul's restriction of their participation in meat sacrificed to idols. After establishing that the people of Israel also grumbled, Paul alludes to a time when they were killed by the destroying angel. The problem with this allusion is that nowhere does Scripture specifically state that the destroying angel killed the people of Israel as a result of grumbling. However, 1 Chronicles 21 (2 Samuel 24) relates an instance when the destroying angel was God's agent in bringing a plague against Israel and Numbers 16:41-50 relates an instance when the people of Israel grumbled and were judged with a plague and 14,700 died. The clear implication is that the Corinthian Christians should stop grumbling or they will be judged severely like the people of Israel. Therefore, they should be sensible and not desire evil things and avoid idolatry, immorality, grumbling, and testing the Lord because when the people of Israel did these things they were judged severely.

Exhortation to Caution

Paul concludes by exhorting the confident Corinthian Christians to be cautious in verses 11-13. He begins by explaining the nature, purpose, and urgency of his appeal. He then commands the confident to be cautious. He concludes with assurances to encourage them. Through this exhortation he sought to encourage them to avoid pagan sacrificial meals.

**The nature, purpose, and urgency of Paul's appeal**. Paul begins by reasserting that God's judgment of the people of Israel was intended as a warning example and by stressing the urgency of his appeal in verse 11, "These things happened to them as examples and were written down as warnings for us, on whom the ends of the ages have come." "These things" obviously refers back to the preceding allusions of times when the people of Israel sinned and were judged severely. The purpose for recording these experiences of the people of Israel was so that they might serve as warning examples for Christians. Therefore, if the Corinthian Christians practice idolatry, commit sexual immorality, provoke the Lord, or complain they can expect God to judge them severely as he judged the people of Israel. Paul stresses the urgency of heeding these warning examples with the final clause, "on whom the ends of the ages have come." Paul believed that the church stood in a unique place in the history of God's dealings with the world. The end of the age was quickly approaching, requiring that Christians not fall into the same sins that plagued the people of Israel and prevented them from achieving God's purpose for them. Some have found Paul's use of the plural "ends" to be significant. For example, Soards stresses Paul's apocalyptic-eschatological temporal dualism, "Paul perceives that humanity is located at a time between the cross and coming of Christ, when the old and new ages are mingled (Soards, 204). However, the word translated "ends" normally refers to the termination rather than the beginning of an epoch.

**Command for the confident to be cautious**. Next, Paul commands the confident to be cautious in verse 12, "Therefore, the one who thinks he stands firm should be careful that he doesn't fall." The inferential conjunction translated "Therefore" clearly indicates that Paul's command is based on the nature, purpose, and urgency of his appeal as established in the preceding verse. They should be cautious because of both the warning examples that he has provided and the urgency of the present time. The participle phrase translated "the one who thinks he stands" is used figuratively to describe the confident Christians in Corinth. To stand is to be faithful to God and within God's sphere of grace. They were convinced that they were being faithful to God despite their attendance at pagan sacrificial meals. They believed that they could attend because they had knowledge that idols were nothing; they had freedom and the right to attend because of their experience in Christ; and they were secure because they had been baptized and participated in the Lord's Supper. However, Paul's clear implication in the context of these warning examples from the history of Israel and his warning that they might fall is that their thinking is faulty. The verb translated "should be careful" literally means "look" but is frequently used to encourage caution and it could also be translated "watch out" or "beware." Paul uses the present tense of the imperative verb to emphasize the need for continual vigilance. The verb translated "fall" is used figuratively and could either refer to a moral lapse or judgment. Certainly, Paul believed the Corinthian Christians had fallen morally, but his warning examples from the history of Israel indicate that he also believed they were in serious danger of being judged severely if they continued to attend pagan sacrificial meals. The clear implication is that they should not complacently attend pagan sacrificial meals or they will be judged severely.

**Concluding assurances**. Paul concludes with assurances to encourage the Corinthian Christians in verse 13. He begins by assuring them of the ordinary nature of their temptation, "No temptation has seized you except what is human." The temptation that Paul is concerned with in this context is their attendance at pagan sacrificial meals. The verb translated "has seized" graphically describes their situation. They had succumbed to this temptation and were now in its grips. However, Paul maintains that this temptation is "human." The temptation that they have submitted to is not supernatural, but natural and well within their ability to resist. He then assures them of God's faithfulness to help, "And God is faithful; he will not let you be tempted beyond what you can bear, but will make with the temptation also the way out so that you can bear up under it." First, God is faithful to limit the temptation. Paul uses a future tense verb to emphasize that this is an assurance upon which they can rely (translated "he will not let you be tempted beyond what you can bear"). Second, God is faithful to provide "the way out." Again Paul uses a future tense verb to emphasize that this is an assurance upon which they can rely (translated "will make with the temptation also the way out"). The noun translated "the way out" brings to mind a way of escape through a mountain pass. God provides alternatives so that Christians need not succumb to temptation. As a result, they have no excuse for succumbing to temptation. God limits the temptation to what they can bear and provides an alternative so that they can bear up under it. Certainly the Corinthian Christians had no excuse for attending pagan sacrificial meals. Attending pagan cult meals was no supernatural temptation, well within their ability to resist, and Paul subsequently gives them the options of eating food sold in the market or served at the homes of friends. Therefore, if the Corinthian Christians think they are standing firm, they should be careful they don't fall because God judged the people of Israel and caused it to be recorded as a warning for those at the ends of the ages, these temptations are not extraordinary, and God is faithful to keep them from unbearable temptation and provide them with a way of escape.

Application of the Message

Establishing Correspondence

In the country where I lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. Since the practice is not specifically prohibited in Scripture, Christians may think they are in no danger if they join in because they are protected by God's grace. However, this passage provides the fourth of several guidelines for dealing with difficult choices about participating in worldly practices--the need to consider whether joining in could make God angry and result in his judgment.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. Therefore, I have generalized the message. In this passage there is no direct reference to meat sacrificed to idols and I have changed idolatry to unfaithfulness.

Adjusting the Message

Christians should not presume that they are secure because they have been baptized and participate in the Lord's Supper because the people of Israel were baptized into Moses under the cloud and in the sea and ate the Lord's Supper in the wilderness, but God was extremely displeased with them and most died catastrophically without entering the Promised Land. Christians should not desire evil things and avoid unfaithfulness, immorality, testing the Lord, and grumbling because when the people of Israel did these things they were judged severely. If Christians think they are standing firm, they should be careful they don't fall because God judged the people of Israel and caused it to be recorded as a warning for those at the ends of the ages, these temptations are not extraordinary, and God is faithful to keep them from unbearable temptation and provide them a way of escape.

### CHAPTER SIX

### THE FOOLISHNESS OF IDOLATRY

### First Corinthians 10:14-22

**Study of the Passage**

Text and Translation

10:14Therefore, my beloved, continually flee from idolatry. 15I speak as to sensible people; you yourselves judge what I say. 16Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? 17Because there is one loaf, we the many, are one body, for we all share from the one loaf. 18Look at Israel according to the flesh: Are not those who eat the sacrifices participants in the altar? 19Am I saying then that a sacrifice offered to an idol is anything, or that an idol is anything? 20Nonetheless, what they sacrifice, they sacrifice to demons and not to God, and I do not want you to be participants in demons. 21You cannot drink the cup of the Lord and the cup of demons; you cannot share in the table of the Lord and the table of demons. 22Or are we arousing the Lord's jealousy? Are we stronger than he?

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of friends, but also ate at pagan temples. One of the reasons they exercised this freedom was because they had become complacent and casual in the way they lived out the Christian life. The context reveals several reasons for their complacency. First, they believed that they had the right and freedom in Christ to eat (9:1-23). Second, they believed that they were secure because of their experience of God's grace through baptism and the Lord's Supper (10:1-13). However, this passage focuses on a third reason for their complacency--they knew that idols were not anything and meat sacrificed to idols was harmless (8:1-13). In this passage Paul commands the Corinthian Christians to "flee from idolatry" (14). Therefore, some aspect of their eating of meat sacrificed to idols has violated God's demand for absolute devotion. Paul then argues that eating food in the context of a sacrificial meal has a binding power to that which is worshipped (15-18). Though he maintains his position that idols are not anything, he asserts that "what they sacrifice, they sacrifice to demons and not God, and I do not want you to be participants in demons" (19-20). He then declares that eating meat sacrificed to idols is incompatible with participation in the Lord's Supper and infers that by eating meat in the context of a pagan sacrificial meal will arouse God's jealous wrath (21-22). The implication seems to be that the Corinthian Christians were so convinced that idols were not anything and meat sacrificed to idols was harmless that they were actually attending pagan sacrificial meals. Therefore, Paul wrote this passage to exhort the Corinthian Christians to refrain from eating at pagan sacrificial meals.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. In 10:14-22 Paul examines this issue from the perspective of the impossibility of participating in pagan cult meals because of the danger of God's jealous wrath. In this passage Paul develops the argument he introduced in 9:24-27 where he examined the issue from the perspective of the need for diligence in order to win the prize and developed in 10:1-13 from the perspective of the danger of committing idolatry and arousing God's jealous wrath. This passage continues the more stringent approach to the issue that Paul began in 9:24-27 and continued in 10:1-13 that differs significantly from his approach in 8:1-13 and 9:1-23. This passage is in tension with 8:1-13, especially because both passages look at the issue of meat sacrificed to idols from the perspective of the nature of idols and meat sacrificed to idols. However, 8:1-13 looks at the issue from a perspective that concedes that idols are not anything and meat sacrificed to idols is harmless for strong Christians who eat, while 10:14-22 looks at the issue from a perspective that attributes a qualified existence to idols and concludes that in the context of a pagan sacrificial meal eating can be harmful even for strong Christians. Nonetheless, these arguments are not contradictory. Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In fact, Paul takes special care to ease the tension in 10:19-20 by reaffirming that idols are not anything before stating that the sacrifices of pagans are offered to demons. Previously in 8:5 Paul perhaps anticipates 10:14-22 by allowing for a qualified existence to other gods and lords. In addition, he was probably being diplomatic by beginning on shared ground before moving to more controversial arguments. Paul concludes in 10:23-11:1 where he summarizes his position on negotiable contexts for eating meat sacrificed to idols. However, he does not echo this passage and reinforce his concern for idolatry that leads to God's jealous wrath. By then the issue of eating at pagan sacrificial meals has been settled and is no longer an option.

Form and Function

This passage can be classified generally as epistolary exhortation. Epistolary exhortation can be described as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions specify the appropriate response. The reasoned arguments provide the motivation for obedience. The explanations clarify the appropriate response and the motivation. However, in many cases the indication of the appropriate response with commands and prohibitions is incomplete or absent altogether. In these cases the appropriate response can still be implied from the explanations and reasoned arguments. Occasionally no reasoned arguments accompany the commands and prohibitions. In these cases the authority of the teacher alone compels obedience. In this passage, Paul indicates the appropriate response with a command in verse 14, "flee from idolatry." This command gives a comprehensive indication of the appropriate response. In the remainder of the passage Paul explains the nature of his appeal and gives his reasoned arguments for fleeing idolatry. He explains that his appeal is based on common sense (15) and argues that eating meat sacrificed to idols in the context of worship makes them participants with demons (16-20), is incompatible with their participation in the Lord's Supper (21); and arouses God's jealousy and wrath (22).

Strategy and Structure

Paul begins by directly commanding the Corinthian Christians to flee idolatry in verse 14. In the remainder of the passage he presents his appeal for fleeing idolatry. In verse 15, he establishes the basis of his appeal--common sense. He then presents his common sense appeal. First, he establishes the nature of sacrificial meals and specifically pagan sacrificial meals in verses 16-20--they unite worshipers with demons. Second, he asserts the moral and practical impossibility of Christians participating in both the Lord's Supper and pagan sacrificial meals in verses 21-22.

I. Command to Flee Idolatry (14)

II. The Basis of Paul's Appeal (15)

III. The Nature of Sacrificial Meals (16-20)

A. The Nature of the Lord's Supper (16-17)

1. The cup (16)

2. The bread (17)

B. The Nature of Jewish Sacrificial Meals (18)

C. The Nature of Pagan Sacrificial Meals (19-20)

1. Introductory rhetorical question (19)

2. The danger of being participants with demons (20)

IV. The Impossibility of Attending Pagan Sacrificial Meals (21-22)

A. The Moral Impossibility of Participating in Pagan Sacrificial Meals (21)

B. The Practical Impossibility of Attending Pagan Sacrificial Meals (22)

Message or Messages

The Corinthian Christians should continually flee from idolatry by avoiding pagan sacrificial meals because that is the sensible thing to do since the sacrifices of pagans are offered to demons and make them participants with demons; drinking and eating at pagan sacrificial meals is a violation of their relationship with Christ as depicted in the Lord's Supper; and participation in pagan sacrificial meals will arouse the Lord's jealousy and he is much stronger than them.

Analysis of the Details

Command to Flee Idolatry

Paul commands the Corinthian Christians to flee idolatry in verse 14, "Therefore, my beloved, continually flee from idolatry." He links this exhortation to his preceding arguments with an inferential conjunction translated "Therefore." Paul has just warned them using examples from the history of the people of Israel of the dangers of attending pagan sacrificial meals and assured them that with the help of God they can resist this temptation. He appeals to the Corinthian Christians as "my beloved." Despite all the conflict between them, he still loves them and his command is based on his love for them and concern for their welfare. His specific command "continually flee from idolatry" identifies their attendance at pagan sacrificial meals as a form of idolatry. In addition, it also depicts vividly through the image of running from danger the urgency of avoiding pagan sacrificial meals. He uses the present tense of the imperative verb to stress the need to consistently avoid idolatry at all times. The remainder of the passage supports this command by describing the danger that requires that they avoid this practice.

The Basis of Paul's Appeal

Paul establishes the basis of his appeal in verse 15. First, Paul bases his appeal on common sense, I speak as to sensible people." The adjective translated "sensible people" generally denotes practical wisdom either of worldly affairs or by analogy of spiritual matters. In addition, there may be an element of sarcasm in Paul's identification of them as "sensible people." The Corinthian Christians considered themselves to be quite wise and Paul frequently describes them as wise using forms of the same word, sometimes in a sarcastic manner. Therefore, Paul may be implying that if they truly were sensible or wise, they would have already come to the conclusion that attending pagan sacrificial meals is impossible. Second, Paul commands them to make their own decision, "you yourselves judge what I say." Through this command Paul expresses his confidence that the validity of his argument is so apparent that they cannot escape the conclusion that they should avoid pagan sacrificial meals. He underscores his confidence by doubling the subject pronoun (Literally "you, you judge" and indicated in translation with the reflexive pronoun, "you yourselves judge"). Therefore, the Corinthian Christians should flee from idolatry by avoiding pagan sacrificial meals because that is the sensible thing to do.

The Nature of Sacrificial Meals

Paul describes the nature of pagan sacrificial meals in verses 16-20. He lays the foundation for his description of the nature of pagan sacrificial meals by describing the nature of the Lord's Supper and Jewish sacrificial meals. He then anticipates an objection by the Corinthian Christians and describes the nature of pagan sacrificial meals--the sacrifices are offered to demons and eating makes them participants with demons. Through this description of the nature of pagan sacrificial meals he sought to warn them of the danger of being participants in demons and discourage them from attending pagan sacrificial meals.

**The nature of the Lord's Supper**. Paul describes the nature of the Lord's Supper as a sacrificial meal in verses 16-17. He asserts that the Lord's Supper is a sacrificial meal that unites participants with Christ using two rhetorical questions in verse 16. He probably deviates from the normal order of bread>cup to cup>bread because he intends to elaborate on the bread in the subsequent verse (Barrett, 233). However, Paul could have placed the cup first because it more readily identified the Lord's Supper as a sacrificial meal since it equates the cup with the blood of Christ's sacrifice. In the first rhetorical question he asserts that drinking the cup of the Lord's Supper is a participation in the blood of Christ, "Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ?" This rhetorical question is of the type that implies an emphatic positive response. The question presupposes that what Paul is affirming will be readily acknowledged by the Corinthian Christians. Therefore, this question is equivalent to the emphatic exclamation, "The cup of thanksgiving for which we give thanks is a participation in the blood of Christ!" Paul purposely describes the cup of the Lord's Supper in such a way as to identify the Lord's Supper as a sacrificial fellowship meal. He identifies the cup of the Lord's Supper as a sacrificial fellowship meal by describing the cup as "the cup of thanksgiving for which we give thanks." When Jesus blessed the cup at the Last Supper he was following the ritual practice of the people of Israel during the Passover meal, which was a sacrificial fellowship meal. In addition, he identifies the wine of the Lord's Supper with the blood of Jesus' sacrifice by describing it as "a participation in the blood of Christ." What is more, he explains a major implication of understanding the Lord's Supper as a sacrificial fellowship meal. As a sacrificial meal the Lord's Supper unites Christians with Christ and the saving effects of his death on the cross.

In the second rhetorical question Paul asserts that eating the bread is a participation in the body of Christ, "And is not the bread that we break a participation in the body of Christ?" This rhetorical question is also of the type that implies an emphatic positive response. Therefore, this question is equivalent to the emphatic exclamation, "The bread that we break is a participation in the body of Christ!" He identifies the Lord's Supper as a sacrificial fellowship meal by describing the bread as "the bread that we break." What is more, Paul identifies the Lord's Supper as a sacrificial fellowship meal that unites participants with Christ and the saving effects of his death on the cross, "a participation in the body of Christ." Paul understands the breaking of the bread as a ritual signifying the sacrifice of Jesus on the cross. In First Corinthians 11:24 he describes the bread which signifies his body as being "broken for you." In addition, Paul asserts that eating the bread unites those who eat with one another in verse 17, "Because there is one loaf, we the many, are one body, for we all share from the one loaf." One may well question what this verse contributes to Paul's argument since he no longer seems to be establishing that the Lord's Supper unites participants with Christ and now seems to be arguing that the Lord's Supper unites participants with one another. However, the basis for the unity of participants is their participation in "one loaf." By establishing that the Lord's Supper is a sacrificial fellowship meal that unites believers with Christ Paul has laid the foundation for both his description of the nature of pagan sacrificial meals and his warning that participating in both pagan sacrificial meals and the Lord's Supper is impossible. Like the Lord's Supper which unites participants with one another and with Christ, pagan sacrificial meals unite the participants with demons. Participation in both is impossible for Christians because participation in Christ is incompatible with participation in demons.

**The nature of Jewish sacrificial meals**. Paul describes the nature of Jewish sacrificial meals in verse 18, "Look at Israel according to the flesh: Are not those who eat the sacrifices participants in the altar?" This rhetorical question is again of the type that implies an emphatic positive response. Therefore, this question is equivalent to the exclamation, "Those who eat the sacrifices are participants in the altar!" The practice to which Paul is referring is the fellowship or peace offering. Part of the offering was eaten by the participants while the remainder was burnt on the altar (the priests and Levites also received a portion). In this ritual meal the participants came into fellowship with God who also shared in the meal through the portion burnt on the altar. However, rather than saying that the participants were united with God through the sacrificial meal, Paul says that they are "participants in the altar." Paul could be using a circumlocution for God in order to avoid bringing God down to the level of man. However, he is probably reluctant to acknowledge that Israel's experience of God through the fellowship offering was equivalent to the experience of Christians through the Lord's Supper. In fact, Paul refers to Israel as "Israel according to the flesh." He regarded the church as the true people of God, while Israel only appeared to be the people of God from a superficial human perspective. By establishing that the fellowship offering is a sacrificial fellowship meal that unites the people of Israel with the altar, Paul was both reinforcing his contention that the Lord's Supper is a sacrificial meal that unites believers with Christ and anticipating his contention that pagan sacrificial meals united participants with demons.

**The nature of pagan sacrificial meals**. Paul describes the nature of pagan sacrificial meals in verses 19-20. He anticipates a charge of contradicting himself by raising the question himself in verse 19, "Am I saying then that a sacrifice offered to an idol is anything, or that an idol is anything?" Paul's preceding descriptions of the nature of the Lord's Supper and the meals accompanying the Jewish fellowship offerings indicate that the Lord's Supper unites participants with Christ and the fellowship meals unite participants with the altar. When extended to pagan sacrificial meals, Paul seems to be implying that pagan sacrificial meals unite participants with the gods to whom the sacrifices were made. This argument seems to contradict Paul's previous teaching at two points. First, he has already agreed that eating meat sacrificed to idols was a matter of indifference (see 8:8). Second, he has already conceded that "We know that an idol is nothing at all in the world and that there is no God but one" (8:4b). Paul's question in verse 19 seems to imply a negative reply, "No I am not saying that a sacrifice offered to an idol is anything, or that an idol is anything!" In fact, many translations insert an emphatic "No!" at the beginning of verse 20 even though the negative is not in the text. In actuality, he responds to his own question by attributing a qualified reality to idols and warning that meat sacrificed to idols is not desirable in verse 20. First, Paul attributes a qualified reality to idols, "Nonetheless, what they sacrifice, they sacrifice to demons and not to God." Paul does not specifically deny the charge. Instead, he qualifies his previous teaching. The idols are not gods, but they do front for a spiritual reality, the demonic. The Old Testament consistently teaches that pagan deities are actually demons. In Psalm 95:5 for example, the psalmist specifically states, "For the gods of the heathen are demons." Therefore, Paul is appealing to a well-established understanding of the nature of idols. The qualifying phrase "not to God" could also be translated "not to a god" in which case he would be refuting the charge that he has attributed divine status to idols. Nonetheless, Paul probably intended "not to God" in anticipation of his argument in subsequent verses that eating such sacrifices is a violation of their commitment to God and could arouse his jealous wrath. Second, Paul warns that meat sacrificed to idols is not desirable, "and I do not want you to be participants in demons." In the remainder of the passage Paul explains why he does not want them to "to be participants with demons." Doing so violates their relationship with Christ and arouses God's jealous wrath. Therefore, the Corinthian Christians should flee from idolatry by avoiding pagan sacrificial meals because the sacrifices of pagans are offered to demons and make them participants with demons.

The Impossibility of Attending Pagan

Sacrificial Meals

Paul warns the Corinthian Christians of the moral and pragmatic impossibility of attending pagan sacrificial meals in verses 21-22. Through this warning he sought to discourage them from attending pagan sacrificial meals.

**The moral impossibility of participating in pagan sacrificial meals**. Paul warns that participating in pagan sacrificial meals is morally impossible in verse 21, "You cannot drink the cup of the Lord and the cup of demons; you cannot share in the table of the Lord and the table of demons." Paul asserts the impossibility of participation in pagan sacrificial meals twice with "You cannot." Paul is not arguing that participation in both pagan sacrificial meals and the Lord's Supper is impossible in point of fact for evidently some of the Corinthian Christians were doing both already. Instead, he is arguing that participation in pagan sacrificial meals is impossible for Christians who participate in the Lord's Supper because it is a violation of their relationship with Christ. Paul parallels the ritual practices of the Lord's Supper and pagan sacrificial meals in both assertions. The "cup of the Lord" has its counterpart in the "cup of demons" and the "table of the Lord" has its counterpart in "the table of demons." Though Paul does not specifically draw the connection, his preceding arguments have established that sacrificial meals bind the participants with those to whom the sacrifices are offered. Therefore, participating in the Lord's Supper and pagan sacrificial meals is morally impossible because it violates the exclusive relationship that Christians have with their Lord. As Soards concludes, "There is no room for other affiliations, and the Corinthians are to avoid all possible compromises of their relationship with God" (Soards, 210).

**The pragmatic impossibility of attending pagan sacrificial meals**. Paul further warns that attending pagan sacrificial meals is pragmatically impossible using two rhetorical questions in verse 22. In the first rhetorical question Paul implies that their participation in pagan sacrificial meals is foolish, "Or are we arousing the Lord's jealousy?" Through this rhetorical question Paul was encouraging the Corinthian Christians to reevaluate their participation in pagan sacrificial meals as sensible people. God earnestly desired for Israel to be exclusively devoted to him and not worship other gods. Similarly, God desires for Christians to be exclusively devoted to him. However, as Paul has already established, participation in pagan sacrificial meals violates the relationship between Christians and Christ as depicted in the Lord's Supper. His clear implication is that God's response to the unfaithfulness of the Corinthian Christians will correspond to his response to the unfaithfulness of Israel. He hoped that upon contemplation, they would conclude that their participation in pagan sacrificial meals was arousing the Lord's jealousy. Paul may be alluding to Deuteronomy 32:21, in which case he would again be appealing to the unfaithfulness of Israel and its disastrous consequences as a warning example. Paul reinforces the warning implied in the first rhetorical question with the second rhetorical question, "Are we stronger than he?" This rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "No, we are not stronger than him!" Through this rhetorical question Paul was encouraging the Corinthian Christians to reevaluate their participation in pagan sacrificial meals as sensible people. He hoped that upon contemplation, they would conclude that they should not risk participation in pagan sacrificial meals since they were not strong enough to withstand God's wrath. Paul's question may also contain an element of sarcasm. The Corinthian Christians considered themselves to be strong, especially with respect to meat sacrificed to idols. In other contexts, Paul refers to them as "strong" in a clearly sarcastic manner (see for example 4:10). However, they were not strong enough to withstand God's wrath. Therefore, the Corinthian Christians should flee from idolatry by avoiding pagan sacrificial meals because drinking and eating at pagan sacrificial meals is impossible since it is a violation of their relationship with the Lord, will arouse his jealousy, and he is much stronger than them.

Application of the Message

Establishing Correspondence

In the country where I have lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. Since the practice is not specifically prohibited in Scripture, Christians may think they can join in because there is nothing wrong and they are in no danger. However, this passage provides the fifth of several guidelines for dealing with difficult choices--the need to consider whether participation is a violation of their relationship with God and may result in his jealous wrath.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. This broad application is most difficult with this passage because it is the passage most specifically related to the issue of participation in pagan sacrificial meals. Nonetheless, I have generalized the message by relating all references to pagan sacrificial meals to worldly practices that violate a Christian's relationship with Christ. I have also made the warnings less direct and changed idolatry to unfaithfulness to make the statement more broadly applicable.

Adjusting the Message

Christians should continually flee from unfaithfulness by avoiding worldly practices that violate their relationship with Christ because that is the sensible thing to do since participation may expose them to demonic activity and make them participants with demons, participation in the Lord's Supper requires an exclusive relationship with Christ, and participation may arouse the Lord's jealousy and he is much stronger than them.

### CHAPTER SEVEN

### FREEDOM WITH RESPONSIBILITY

### First Corinthians 10:23-11:1

**Study of the Passage**

Text and Translation

10:23"All things are permissible," but all things are not beneficial. "All things are permissible," but all things are not constructive. 24Nobody should seek his own, but that of others. 25Eat everything sold in the meat market without raising questions because of conscience, 26for, "The earth is the Lord's and its fullness." 27If any of the unbelievers invites you and you want to go, eat everything set before you without raising questions because of conscience. 28But if anyone says to you, "this has been offered in sacrifice," then stop eating because of the informant and conscience. 29However, I am not saying your own conscience, but that of the other. For why should my freedom be judged by another's conscience? 30If **I** * am taking part with thanksgiving, why am I denounced because of that for which **I** * am giving thanks? 31Therefore, whether you are eating or drinking or whatever you are doing, continually do all things for the glory of God. 32Be continually without offense to the Jews, Greeks, and the church of God, 33even as I myself try to please all (people) in all (ways), not seeking my own benefit but the benefit of many, in order that they may be saved. 11:1Continually be mimics of me as indeed I (am) of Christ.

*I have translated "I" with bold print because the Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The Corinthian Christians were exercising a great deal of freedom with regard to meat sacrificed to idols. They not only ate meat sold at the market and served at the homes of pagan friends, but they also ate at pagan temples. Paul probably is quoting a slogan of the Corinthian Christians when he writes, "All things are permissible" (10:23). Paul counters their argument by conceding the truth of their position, but asserting that "all things are not beneficial" and "all things are not constructive (10:23). The Corinthian Christians seem to have been more concerned about their rights and freedom in Christ than the welfare of other Christians and salvation of the lost. They were arguing for the freedom to eat meat sacrificed to idols in every context whether bought at the market and eaten at home, eaten in the homes of pagan friends, or even eaten at a pagan sacrificial meal. The basis for their argument was the freedom and rights that believers have in Christ (see also 9:1-23). Eating at a pagan sacrificial meal was not an option. However, Paul was willing to allow them to eat meat sold at the market and served at the homes of pagan friends unless someone raised the issue (10:25-30). As Fee concludes, "But what this parenesis does not do is lead to rules or obligations of abstinence as a general matter of course" (Fee, 480). Therefore, the primary purpose of this passage was to encourage the Corinthian Christians to exercise their rights and freedom with responsibility by not eating meat sacrificed to idols in contexts that would endanger other Christians or hinder rather than advance the gospel.

Literary Context and Role

This passage is set within the larger context of 8:1-11:1. In the body of First Corinthians Paul addresses different problems and issues of the Corinthian Christians. In 8:1-11:1 Paul addresses the issue of meat sacrificed to idols. Within 8:1-11:1 Paul examines the issue of meat sacrificed to idols from many different and even seemingly conflicting perspectives. He examines the issue of meat sacrificed to idols from the perspectives of the impact that eating could have on weak Christians in 8:1-13 and on evangelism in 9:1-23. However, he examines the issue of meat sacrificed to idols from the perspective of the need for diligence to win the prize in 9:24-29, the danger of presumption because it leads to sin and judgment in 10:1-13, and the need to avoid pagan sacrificial meals because they are a form of idolatry that leads to God's jealous wrath in 10:14-22. Nonetheless, these arguments are not contradictory. Paul is simply employing the common approach used by Eastern teachers in his day, examining an issue from all perspectives for the sake of comprehensive treatment. In addition, he was probably being diplomatic by beginning on shared ground before moving to more controversial arguments. Paul concludes in 10:23-11:1 where he summarizes his position on negotiable contexts for eating meat sacrificed to idols, echoing the teaching of 8:1-13, especially in 10:28-30, and 9:1-23, especially in 10:32-33. However, he does not echo and reinforce his more stringent teaching in 9:24-10:22 because the issue of eating at pagan sacrificial meals has been settled and is no longer an option.

Form and Function

This passage can be classified generally as epistolary exhortation. Epistolary exhortation can be described as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions specify the appropriate response. The reasoned arguments provide the motivation for obedience. The explanations clarify the appropriate response and the motivation. However, in many cases the indication of the appropriate response with commands and prohibitions is incomplete or absent altogether. In these cases the appropriate response can still be implied from the explanations and reasoned arguments. Occasionally no reasoned arguments accompany the commands and prohibitions. In these cases the authority of the teacher alone compels obedience. In this passage, Paul indicates the appropriate response with several commands and prohibitions. In 10:24 he both prohibits and commands, "Nobody should seek his own, but that of others." In 10:25 he commands, "Eat everything sold in the meat market." In 10:27 he commands relative to invitations to a meal from an unbeliever, "eat everything set before you." However, in 10:28 he qualifies the previous command with a prohibition if someone identifies the food as having been offered in sacrifice, "stop eating." In 10:31 he commands, "continually do all things for the glory of God." In 10:32 he commands, "Be continually without offense." Finally, in 11:1 he commands, "Be mimics of me." Though these commands and prohibitions seem to indicate the appropriate response comprehensively, another prohibition could be implied from 10:23, "Do not do what is harmful and destructive even if it is permissible." These direct, indirect, and implied commands and prohibitions are reinforced in a variety of ways. Paul's restrictions are reinforced by concern for others (10:23-24 and 28), his example of concern for others (10:32-33), and the example of Christ (11:1). Paul's allowances are reinforced by the Lord's sovereignty over everything (10:26) and the freedom of Christians in Christ (10:29-30). Paul's example plays a role in this exhortation as well (10:33). The readers were intended to emulate his conduct because of his rational. In fact, Paul specifically commands them to follow his example (11:1).

Strategy and Structure

Paul begins by setting forth the basic principles by which he would have the Corinthian Christians make decisions about meat sacrificed to idols in verses 10:23-24--the priority of the beneficial and constructive over the permissible and the priority of the good of others over one's own good. Next, he applies these principles to the specific situations of meat sold at the market in 10:25-26 and meat served at the homes of pagans in 10:27-30. He concludes by commanding them to do all things for the glory of God, to be without offense to anyone, and to follow his own example of seeking to please everyone in 10:31-11:1. However, as Hays observes, this concluding section is a bit muddled, because he is making two different points, and he swings back and forth between them in a potentially confusing way" (Hays, 174). Paul moves back and forth between commending moral choice based on the desire to glorify God and benefit others on the one hand and Christian freedom on the other hand. The implication of this "muddled" strategy is that Christians should balance freedom with their responsibility to glorify God and benefit others.

I. Basic Principles (10:23-24)

A. The Necessity of Avoiding What Is Harmful and Destructive (23)

B. The Priority of Others over Self (24)

II. Application to Meat Sold at the Market (10:25-26)

A. Command to Eat Anything Sold at the Market (25)

B. Rationale--All Things Come from God (26)

III. Application to Meat Served at the Homes of Pagans (10:27-30)

A. Command to Eat Whatever Is Served (27)

1. Situation

2. Command

B. Prohibition of Eating if Someone May Be Harmed (10:28-30)

1. Situation--Someone discloses that the meat has been offered in sacrifice

2. Prohibition of eating

3. Explanation of the need to abstain

C. Clarification of a Possible Misunderstanding (29-30)

IV. Concluding Exhortations (10:31-11:1)

A. Exhortation to Do All for the Glory of God (10:31)

B. Exhortation to Avoid Causing Offense to Anyone (10:32)

C. Exhortation to Follow Paul's Example (10:33-11:1)

1. Paul's practice and purpose (10:33)

2. Command to follow his example and the example of Christ (11:1)

Message or Messages

The Corinthian Christians should not eat meat sacrificed to idols in some contexts because even though everything is permissible, everything is not beneficial and constructive and they should not seek their own good, but the good of others. The Corinthian Christians can eat anything sold at the meat market for "The earth is the Lord's, and its fullness." The Corinthian Christians can eat whatever is served at the home of an unbeliever unless a weak Christian discloses that it has been offered in sacrifice in which case they should not eat for the sake of the informant and the danger of encouraging him to do something contrary to his convictions. The Corinthian Christians should do all to the glory of God, be without offense to anyone, and seek to please everyone and do what is for their good and leads to their salvation, following the example of Paul, who follows the example of Christ.

Analysis of the Details

Basic Principles

Paul begins by commending and commanding two closely related principles to the Corinthian Christians in 10:23-24--the necessity of avoiding what is harmful and destructive even if it is permissible and the priority of others over self. Through this commendation and command he sought to encourage them to avoid eating meat sacrificed to idols in any situation that might harm or destroy others.

**The necessity of avoiding what is harmful and destructive**. Paul commends the principle of avoiding what is harmful and destructive even if it is permissible in verse 23, "'All things are permissible,' but all things are not beneficial. 'All things are permissible,' but all things are not constructive." When Paul states, "All things are permissible," he is probably quoting the principle that the Corinthian Christians lived by. The Corinthian Christians did not believe that idols were gods or that meat sacrificed to idols was harmful. They were convinced that Christians had absolute authority and freedom in Christ. Therefore, they argued for no limits with regard to meat sacrificed to idols. However, even though Paul acknowledges their freedom by quoting their principle, he also limits their freedom by concern for doing what is beneficial and constructive. The word translated "beneficial" refers to that which is of the highest good. The word translated "constructive" refers to that which contributes to development. His implication seems to be that they should avoid anything that is not in the best interests and does not serve to build up others and the church. As Barrett asserts, "It is not a Christian duty to seek out things that a man may be permitted to do; it is a Christian duty to build up the church" (Barrett, 239). However, Paul subsequently allows them to eat meat sold in the market and served in the homes of pagan friends even though he does not identify any beneficial or constructive results. Therefore, Paul's implication is probably that they should avoid anything that could potentially harm or destroy others or the church.

In the diagram below, the large circle represents theoretically permissible behavior that the Corinthian Christians were claiming and practicing with regard to meat sacrificed to idols. In this verse Paul limits that theoretically permissible behavior by warning of potentially harmful and destructive behavior, implying that potentially harmful and destructive behavior must be avoided. This potentially harmful and destructive behavior is represented in the diagram by the small circle on the right.

**The priority of others over self**. Paul commands the principle of the priority of others over self in verse 24, "Nobody should seek his own, but that of others." The Corinthian Christians were behaving is a very self-centered manner. They argued for their rights and freedom and exhibited very little concern for others. They even questioned Paul's status as an apostle because he renounced his rights and freedom for the sake of others (9:1-23). However, even though Paul acknowledges their freedom by quoting their principle in the previous verse (represented in the diagram by the large circle labeled "Theoretically Permissible Behavior), he further limits their freedom by commending concern for others over self (represented in the diagram by the two smaller circles on the left labeled "Unselfish Behavior" and "Selfish Behavior"). Though both are theoretically permissible, unselfish behavior takes priority. Therefore, the Corinthian Christians should not eat meat sacrificed to idols in some contexts because even though everything is permissible, not everything is beneficial and constructive and they should not seek their own good, but the good of others.

Application to Meat Sold at the Market

Next, Paul applies these principles to the issue of eating meat sold at the market in 10:25-26. However, he probably is employing this situation as a representative case for all instances when eating meat sacrificed to idols is not harmful or destructive to others. Paul permits the eating of anything sold in the market in verse 25, "Eat everything sold in the meat market without raising questions because of conscience." The word translated "conscience" recalls Paul's discussion of those with a weak conscience that he describes in 8:7. They were so accustomed to idols that they still associated them with the gods they formerly worshipped. Therefore, for them eating meat sacrificed to idols would be a compromise of their Christian commitment and sin. However, since meat sold at the market was removed from the context of pagan worship, Paul did not regard it as a legitimate threat to those with a weak conscience. The negative adverb translated "without" could more literally be translated "not at all" or "in no way." Through it Paul stresses that they need not consider the conscience of others in the case of meat sold at the market.

Paul explains his rationale for eating anything sold in the market in verse 26, "for, 'The earth is the Lord's, and its fullness.'" This is a quotation of Psalm 24:1 and an appeal to the authority of Scripture. The fullness of the earth that comes from God includes animals that are slaughtered for meat. Whether or not meat had at some time been sacrificed to a pagan idol, it ultimately came from God. Nothing is inherently wrong with the meat and it can be eaten as long as it does not harm others. Therefore, the Corinthian Christians can eat anything sold at the meat market for "The earth is the Lord's, and its fullness."

Application to Meat Served at the

Homes of Pagans

Next, Paul applies these principles to the issue of eating meat served at the homes of pagan friends in 10:27-30. Once more he probably is employing this situation as a representative case for all instances when eating meat sacrificed to idols is potentially harmful or destructive to others. He permits them to eat whatever is served, but prohibits them from eating if someone may be harmed. Through this application he sought to encourage them to avoid eating meat sacrificed to idols at the homes of pagan friends if someone may be harmed.

**Command to eat whatever is served**. Paul permits the eating of whatever is served at the homes of pagan friends in verse 27, "If any of the unbelievers invites you and you want to go, eat everything set before you without raising questions because of conscience." This command is very similar to Paul's command in verse 26, allowing them to eat whatever is sold at the market. They need not even consider the conscience of others when eating at the homes of pagan friends. However, in this case Paul inserts a complication.

**Prohibition of eating if someone may be harmed**. Paul prohibits the Corinthian Christians from eating if someone may be harmed in verses 28-30. First, he describes a situation that might restrict the permission he has given them to eat meat served at the homes of pagan friends in the first half of verse 28, "But if anyone says to you, 'this has been offered in sacrifice.'" Many have concluded that the informant is a pagan since he identifies the meat as "offered in sacrifice," the terminology a pagan would use rather than the pejorative expression "sacrificed to an idol." However, all that is subsequently revealed by Paul about the informant indicates that he is a Christian with a weak conscience. Instead, Paul reveals how vulnerable this weak Christian is by putting these words in his mouth. He is so susceptible to the influence of paganism that he uses pagan rather than Christian terminology to refer to pagan sacrifices. Therefore, Paul describes a situation in which a Christian who is still influenced by paganism may be encouraged to eat meat sacrificed to idols even though it is contrary to his commitment as a Christian.

Second, he prohibits them from eating and explains his rationale in the second half of verse 28, "then stop eating because of the informant and conscience." Paul uses a present tense imperative in this prohibition, indicating that they should stop what they are already doing. He bases his prohibition of eating on concern that eating might encourage the informant, a Christian with a weak conscience, to do something contrary to his Christian convictions. Therefore, the Corinthian Christians can eat whatever is served at the home of an unbeliever unless a weak Christian discloses that it has been offered in sacrifice in which case they should not eat for the sake of the informant and the danger of encouraging him to do something contrary to his convictions.

**Clarification of a possible misunderstanding**. However, Paul recognizes that his rationale could easily be misunderstood. Therefore, he clarifies the possible misunderstanding of his rationale in verses 29-30. The Corinthian Christians might interpret the word translated "conscience" to mean their conscience. However, they saw no violation of conscience in eating at the homes of pagan friends. First, he clarifies his rationale in the first part of verse 29, "However, I am not saying your own conscience, but that of the other." He then defends their freedom to eat "without raising questions of conscience" using two rhetorical questions in the second part of verse 29 and in verse 30, "For why should my freedom be judged by another's conscience? If **I** am taking part with thankfulness, why am **I** denounced because of that for which I am giving thanks?" Both rhetorical questions are of the type that imply an emphatic negative reply. They are equivalent to the exclamations: "My freedom should not be judged by another's conscience!" and " **I** should not be denounced because of that for which **I** give thanks!" Paul doubles the subject pronoun "I" to stress his role as an example for the Corinthian Christians (indicated in translation by bold print). Paul's defense of their freedom to eat seems to contradict his command to stop eating if it might harm others. However, Paul's defense describes a situation when others are judging and denouncing him because of what he eats rather than being endangered by what he eats. The Corinthian Christians should stop eating if they might harm others, but whether they eat is not determined by the scruples of others. Otherwise, they would have to conform their conduct to the restraints of the most conservative of their fellows and freedom would be nonexistent. As Barrett explains, "His conscience, though there may be occasions when he does not take advantage of the liberty it allows him, remains always his own, and free, and is not called in question by the judgments of others" (Barrett, 244).

Concluding Exhortations

Paul concludes by exhorting the Corinthian Christians to do all things for the glory of God, be without offense to anyone, and follow his example in 10:31-11:1. Through these concluding exhortations he sought to compel them to be cautious about eating meat sacrificed to idols, especially when they might harm others.

**Exhortation to do all for the glory of God**. Paul exhorts the Corinthian Christians to eat and drink and whatever they chose to do for the glory of God in verse 31, "Therefore, whether you are eating, or drinking or whatever you are doing, continually do all things for the glory of God." Paul's command is absolute. He uses the present imperative to stress that glorifying God should always be their goal. He also encompasses within the command not only eating and drinking, but everything they do. As Hays observes, "In place of the slogan, 'All things are lawful for me' (10:23), Paul coins a counterslogan 'All things for the glory of God' (10:31)" (Hays, 178). Therefore, they should seek to glorify God with their conduct at all times and in everything they are doing.

**Exhortation to avoid causing offense to anyone**. Paul exhorts the Corinthian Christians to be without offense in verse 32, "Be continually without offense to the Jews, Greeks, and the church of God." Paul's command is again absolute. He uses the present imperative to stress that being without offense is to characterize their conduct. He also encompasses within the command Jews, Greeks, and the church of God. "Jews" refers to the people of Israel, whereas "Greeks" probably refers to all other nationalities. Thus these two terms encompass all those outside the church over against "the church of God." Therefore, they should strive to be without offense to everyone and at all times. As Fee observes, "To 'give offense' therefore, does not so much mean 'hurt someone's feelings' as to behave in such a way as to prevent someone else from hearing the gospel, or to alienate someone who is already a brother or sister" (Fee, 489).

**Exhortation to follow his example**. Paul exhorts the Corinthian Christians to follow his example in 10:33-11:1. He describes his practice and explains his purpose in verse 33, "even as I myself try to please all (people) in all (ways), not seeking my own benefit but the benefit of many, in order that they may be saved." Paul doubles the subject pronoun to stress his personal practice as an example for the Corinthian Christians (Literally "I,I" and translated with the reflexive pronoun "I myself"). Just as his previous command was absolute, his example is absolute as well. He has commanded them to be without offense to everyone at all times. He uses the absolute adjective translated "all (people)" and "all (ways)" to stress that he himself seeks to please everyone in every way. Paul's practice could easily be misunderstood. He rejects an approach to preaching that simply seeks to win the approval of people (1 Thessalonians 2:4; Galatians 1:10). Instead, he simply means that he presents the gospel in a way that would be meaningful to those he is seeking to convert and avoids any conduct that might prevent them from accepting its life-giving message. He has already described this conduct fully in 9:19-22. Paul's purpose was to help others and lead them to salvation. Therefore, Paul's conduct corresponds to the principles he has commended and commanded in verses 23-24. He has already explained his rationale fully in 9:19-22.

Paul commands them to follow his example in 11:1, "Be continually mimics of me as indeed I am of Christ." Paul uses the present tense imperative to stress the need to continually follow his example. Christ is the ultimate example of unselfish concern for others. In his incarnation Christ gave up his status and became a man so that he could communicate the truth of the gospel. In his Passion Christ sacrificed himself so that others could be saved. The example of Christ authenticates the conduct of Paul as an example of what is truly Christian for the Corinthian Christians. As Blomberg says on behalf of Paul, "Do you want to know what it means to live a consistent Christian life, properly balancing freedom and restraint? Then watch me, follow me, and live with me. I may not be perfect, but I try to imitate the selfless life Christ lived, and to the extent that I succeed, you should do the same" (Blomberg, 204-205). Therefore, the Corinthian Christians should do all to the glory of God, be without offense to anyone, and seek to please everyone and do what is for their good and leads to their salvation, following the example of Paul, who follows the example of Christ.

Application of the Message

Establishing Correspondence

In the country where I lived and served for many years many Christians are quite literally faced with the issue of meat sacrificed to idols. Some of the meat sold at the market has been sacrificed according to religious regulations. Meals are a normal part of everyday social relationships with relatives and friends. On some occasions these meals have been offered to an idol and in fact many homes have family altars. In addition, many other social practices are closely linked to traditional religion. These similarities between the original and modern situation provide a very strong basis for applying the message of this passage to these modern situations. However, the message of this passage can also be applied more broadly. Christians are confronted daily by options for which the Bible provides no specific instruction. Since the practice is not specifically prohibited in Scripture, Christians may think they can join in because there is nothing wrong and they are in no danger. However, this passage provides the sixth of several guidelines for dealing with difficult choices--the need to balance freedom with concern for others and glorifying God.

Distinguishing the Contextualized

This passage could be applied very specifically to the modern issue of meat sacrificed to idols described above. In that case there would be little of a contextualized nature within the passage that requires that the message be limited or adjusted when applied to the modern situation. However, I have chosen to apply the passage more broadly to those difficult choices of conduct for which the Bible gives little direction. This broad application is most difficult with this passage because it is specifically related to the issue of eating meat sold at the market and served at the homes of pagan friends. Nonetheless, I have generalized the message by relating all references to meat sacrificed to idols to worldly practices that are morally ambiguous.

Adjusting the Message

Christians should avoid some worldly practices even though they think they are permissible and good because even though everything is permissible, everything is not beneficial and constructive and they should not seek their own good, but the good of others. Christians are free to participate in many worldly practices because "The earth is the Lord's, and its fullness," but they should refrain from participating if there is a clear danger of encouraging other Christians to do something contrary to their convictions. Christians should do all to the glory of God, be without offense to anyone, and seek to please everyone and do what is good for them and leads to their salvation, following the example of Paul, who follows the example of Christ.

### WORKS CITED

Barrett, C. K. A Commentary on the First Epistle to the Corinthians. _Harper's New Testament Commentaries_ , Henry Chadwick, D.D., ed. Peabody, MA: Hendrickson Publishers, 1968.

Blomberg, Craig. 1 Corinthians. _The NIV Application Commentary_. Grand Rapids, MI: Zondervan Publishing House, 1994.

Bruce, F. F. 1 and 2 Corinthians. _New Century Bible Commentary_. London: Oliphants, 1971.

Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Leicester, England: APOLLOS (an imprint of Inter-Varsity Press), 1992).

Fee, Gordon D. The First Epistle to the Corinthians. _The New International Commentary on the New Testament_ , F. F. Bruce, ed. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1987.

Garland, David E. 1 Corinthians. _Baker Exegetical Commentary on the New Testament_. Grand Rapids, MI: Baker Academic, 2003.

Guthrie, Donald. New Testament Introduction. Third Edition (Revised). Downers Grove, Illinois: Inter-Varsity Press, 1970.

Hays, Richard B. First Corinthians. _Interpretation_. Louisville, KY: John Knox Press, 1997.

Soards, Marion L. 1 Corinthians. _New International Biblical Commentary_. Peabody, MA: Hendrickson Publishers, 1999.

Thiselton, Anthony C. The First Epistle to the Corinthians. _The New International Greek Testament Commentary_. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2000.

### PART TWO

### APPLYING FIRST CORINTIANS 8:1-11:1 TO

### TOUGH CULTURAL ISSUES
CHAPTER EIGHT

### FIRST CORINTHIANS 8:1-11:1 AND CHINA

### DRINKING CULTURE

Based on a Paper by David Huang

China Drinking Culture

China is one of the four great ancient civilizations. Making alcohol has a long history in China. The beginning of making alcohol can be traced back to Xia Dynasty (2000-1600 BC). From ancient times to the present, China has been an agricultural society. Farmers would use extra produce from their farms to make alcohol. Due to the different kinds of produce as the raw material and various methods, there are hundreds of kinds of alcohol in China.

Drinking alcohol has always been an integral part of Chinese society. Alcohol has been very influential in Chinese literature and politics. One famous story from ancient times relates how the hero Caocao, who wanted to defeat his rivals and be king, invited his most venerable opponent Liubei to drink with him. This story represents Chinese political art. Discussing things over drinks is the way that politics is done even today. Drinking also plays an important role in the traditional festivals, including the Spring, _Ching Ming_ , Dragon Boat, Mid-Autumn, _Chung Yeung_ , and New Year festivals.

Today Chinese drinking culture is strongly connected with table culture and social relationships. Ordinary Chinese people have always used drinking to help them celebrate the happy times in their lives. A banquet known as " _Jiu Xi_ " is literally an "alcohol banquet" and is used to celebrate when someone has a baby, builds a new house, marries, starts a business, makes a fortune, or lives a long life. He is expected to invite friends and relatives for a drinking session. Guests usually play games along with a lot of drinking. It also seems today that friendship depends on the volume of drink being consumed. "If we are good friends, then bottoms up; if not, then just take a sip" is a common phrase exchanged during gatherings (WuYou , Chinese Wine Culture, WangYi Blog Community, http://blog.163.com/ xiaochunchun11 @126/blog/static/9612022220 095391010528/). At work the boss will treat the entire staff at the end of year or some special day in which they will drink and join in the toast of the boss.

Drinking has a negative impact on the society as well. Some people spend a lot of money on food and alcohol for banquets in order to show off how much they have. There are a lot of social problems like drunk driving and health issues exacerbated by alcohol.

Wenzhou Table Culture

Wenzhou has a more intensive drinking and table culture than other cities in China. People in Wenzhou spend more money than people in other cities on entertaining at meals. When friends or relatives come to your home, you are expected to offer the best food and alcohol. Actually, the average person does not drink that much alcohol at home; however, when entertaining friends and relatives alcohol is crucial.

Formal meals are very popular in Wenzhou. A formal meal characteristically has ten people at each table where ten cold dishes and ten hot dishes are served. This formal meal normally takes 1 to 2 hours to complete. In Wenzhou this formal meal is called a _Chi Jiu_ with the Chinese characters for "eat" and "drink." Wine is normally the beverage for adults, especially males, during these formal meals rather than tea or another beverage. These formal meals are held to commemorate birthdays, marriages, funerals, moving to a new house, having a baby, family reunions, school reunions, etc. During Chinese New Year formal meals are frequent, with normally over ten formal meals within a twenty-day period.

The Challenge for Christians

The church in Wenzhou has historically taken a conservative response to drinking. The churches do not advocate drinking and consider drunkenness a sin. Most of the Christians will not drink alcohol in their homes. The pastor will be criticized by church members if he drinks alcohol. Nonetheless, Wenzhou is a city with a strong table culture in which drinking plays a significant role. One of the obvious challenges for Christians is when they host a formal meal. It is the custom for the host to offer alcohol to the guests. It is also polite for the host to drink with the guests. If the host does not drink with them, it will be awkward for the guests to drink. As a result, the host is blamed for not allowing the guests to enjoy "this precious thing." It is also customary for the host to propose a toast at each of the tables in turn. Another challenge is when Christians attend a formal meal. Meals are the most common type of social interaction. Drinking is such an integral part of such meals that if Christians do not drink, their non-Christian friends will think they have embarrassed their Christian friends by serving alcohol. As a result, the next time they host a meal they will not invite their Christian friends to avoid this awkward and embarrassing situation. The traditional response still has been to not drink at these meals. However, the younger generation of Christians in Wenzhou is reexamining this issue and coming to its own conclusions. The following contextualization seeks to apply First Corinthians 8:1-11:1 to this younger generation of Wenzhou Christians.

Contextualizing First Corinthians 8:1-11:1

Making the Decision Based on Love

Based on Paul's teaching in First Corinthians 8:1-11:1, Wenzhou Christians should be cautious about drinking wine and make their decision based on love rather than what they think they know. The younger generation of Wenzhou Christians believes that they have knowledge about drinking alcohol. They regard drinking alcohol as part of the Wenzhou table culture and do not see any problem with meeting with friends and drinking together, relaxing with a drink in their own homes and having a nice sleep, drinking at a formal meal to celebrate the happiness of life, and hosting a meal and drinking a toast with the guests. Nonetheless, there are many weak Christians in Wenzhou who are very conservative with regard to drinking and some have even become alcoholics. For these Christians drinking could lead them to compromise with the secular world. From the perspective of this passage there is no problem with drinking in the privacy of one's own home since there is no danger of causing anyone to stumble. However, in the context of a social function, whether an informal gathering of friends or a formal meal, they should consider who is attending and if there is a potential for encouraging another Christian to compromise their commitment to Christ.

Making the Decision for the Sake of the Gospel

Based on the teaching of First Corinthians 9:1-23, Wenzhou Christians should consider how their decision impacts the advance of the gospel before they decide whether or not to drink alcohol. This is a complicated issue in Wenzhou. Just as the coin has two sides, drinking has the potential to detract from and advance the gospel. The traditional response has been for Christians to avoid drinking wine altogether because it is associated with drunkenness and immorality. However, responding in this way has often resulted in Christians being isolated from society. In some cases, Christians are regarded as seeing themselves as holy men and others as bad men, especially if they drink. This is demeaning to the host and others who attend and drink. In other cases, they are simply regarded as not enjoying themselves, which is awkward for the host. In both cases, they are no longer invited to events where alcohol is served. As a result they have no opportunity to share the gospel with their non-Christian friends and associates. The younger generation is more open to drinking at social events and as a result is more connected with the society. This opens many opportunities to share to gospel with unbelievers. In the gospels Jesus eats and drinks with sinners. On the one hand, Christians should do their best to reach out to non-believers. To do so they should try to find ways to walk in to the life of non-believers rather than be detached from the social activity. From this perspective, drinking wine can be a way to advance the gospel. One the other hand, Christians should not use evangelism as an excuse for indulging in alcohol. Christians must be careful to drink in moderation so that they do not engage in loose behavior that would damage their gospel witness. Christians can, if they so choose, drink alcohol at social events to relate more closely with society and have opportunity to advance the gospel, but they should avoid overindulgence in alcohol at social events so that they do not hinder the gospel.

Making the Decision with Purpose and Discipline

Based on First Corinthians 9:24-27, Wenzhou Christians should make the decision on whether or not to drink wine with purpose and discipline. Paul maintains that Christians should live the Christian life diligently like the runner who wins the prize so that they can be assured of receiving the prize. However, we all know the bad influence of drinking alcohol. Alcohol is extremely addictive and some Christians have lost their sense of direction and purpose because of alcohol. As a result they have forsaken their commitment to Christ. In addition, drinking alcohol loosens inhibitions and can lead to immoral behavior that can destroy the Christian life. Every Christian must make their own decision, but if they recognize that they are at risk to overindulgence and addiction, they should exercise discipline and abstain from drinking alcohol. The problem is that it is often difficult to recognize the risk and easy to rationalize drinking alcohol. By the time the danger is recognized and acknowledged, it is often too late and they are already addicted or destroyed. Therefore, Christians must be extremely cautious and exercise discipline.

Making the Decision without Presumption

Based on First Corinthians 10:1-13, Wenzhou Christians should make the decision on whether or not to drink alcohol without presuming that they will not be judged. Paul teaches in this passage that even though the Corinthian Christians had experienced God's grace in baptism and the Lord's Supper, this would not exempt them from judgment if they sinned against him just like Israel was not exempt from judgment when they sinned against God. Christians sometimes believe they can do anything because they are secure or have divine power to overcome in every situation. Overconfidence is a dangerous thing, especially when dealing with alcohol. Christians should be extremely cautious when it comes to alcohol. If there is any risk that they will become addicted or overindulge and be led into immoral behavior, they should avoid it.

Making the Decision without Compromise

Based on First Corinthians 10:14-22, Wenzhou Christians should make the decision on whether or not to drink alcohol without comprising their relationship with God. Paul taught the Corinthian Christians in this passage that eating meals at pagan temples was idolatry and joined them with demons and therefore was incompatible with their union with Christ and could result in God's wrath. Alcohol is extremely addictive and can lead Christians from being devoted to Christ. In addition, Christians live in the sinful world and are endangered by wordiness. Through the effects of alcohol, Christians can easily comprise their relationship with God. Non-believing friends may invite them to a bar or club to drink alcohol. The bar or club is a place with loud rock music, sensual dancing, sexual immorality, and dissolute behavior. Wine will arouse the sensual desires in their sinful nature and they may stray away from the righteous path of God. Christians should make the decision without comprise. If they recognize the risk of becoming addicted to alcohol, they must not drink for alcohol could easily become their god. They should probably avoid drinking at clubs and bars because the risk is too great that they will be overcome by the effects of alcohol and join in the dissolute behavior with catastrophic results.

Making a Balanced Decision

Based on First Corinthians 10:23-11:1, Wenzhou Christians should make the decision on whether or not to drink alcohol with a balance between living out their freedom in Christ and doing what is beneficial and constructive. Paul taught the Corinthian Christians in this passage that they should avoid what is harmful and destructive even if it is permissible and the priority of others over self. He applies this teaching to meat sold at the market and meat served at the homes of pagans. For the most part, he says that they can eat meat even though it has been offered in sacrifice in these contexts. However, he prohibits them from eating if someone may be harmed. Based on his teaching, Christians are permitted to drink alcohol at home, at a gathering of friends, or at a social event such as a formal meal. However, they should be cautious and be on the alert for the possibility that someone may be harmed. If the gathering of friends is specifically for overindulgence, the Christian should probably refrain for his own sake and that of others. At the formal meal the Christian should be careful not to overindulge and should refrain altogether if there is someone at his table that might be harmed.

I just tried to give some suggestions for making the decision on whether or not to drink alcohol in certain situations. This does not mean that it can work out in every situation. The priority is to do all for the glory of God. We should avoid causing offense to anyone. Drinking wine to respect the culture or relax and enjoy it with friends is permitted. However, we still need to pay attention to the danger of presumption and compromise.

### CHAPTER NINE

### FIRST CORINTHIANS 8:1-11:1 AND

### CHINESE FUNERAL PRACTICES

Based on a Paper by Kok Chik Bu

Ministry Context

The Chinese people in Malaysia are roughly 25% of the population and are comprised of various dialect groups, each with a subtle difference in language and culture. There are three subgroups of Malaysian Chinese--the older generation who migrated from China, the Chinese-educated who were born in Malaysia, and the English-educated who were also born in Malaysia. The first and second subgroups are traditional in their outlook and observance of Chinese customs, while the third is more open-minded and less inclined to observe traditional Chinese customs.

Background of the Contextual Issue

A funeral is a ritual for lamenting and honoring a dead person. It typically involves burial or cremation, and often differs in practice according to ethnic and cultural groups. Traditional Chinese funeral customs are deeply connected to the practice of ancestor worship as well as influenced by Confucian, Buddhist, and Taoist worldviews (Tey 1988, 135). The earliest form of ancestor worship began in ancient China with the worship of the emperor. Over time, the Chinese began to honor their dead ancestors and soon elevated them to divine status (Tjandra 1988, 65; Oh, 2001). As time passed, Confucianism, Buddhism, and Taoism began to influence this early form of Chinese religion and subsequently shaped many Chinese beliefs and practices, including funeral practices.

Two important concepts underlie the practice of a traditional Chinese funeral. The first is the Confucian concept of filial piety, which Chinese consider to be the heart of ancestor worship (Poh 1989, 6). According to Confucius, Chinese must treat their parents with respect and when they die give them a proper burial and later offer sacrifices to their spirits. The second is the Buddhist/Taoist concept of the undying spirit. Chinese believe that the human soul does not die but is always watching over them (Poh 1989, 8). Depending on how they lived their earthly life, the deceased could become a good spirit who looks after the living as the family protector, or an evil spirit who brings them harm and misfortune. Taoist beliefs also shaped the Chinese view of the spirit world. After a person dies, the soul of the deceased must go through different challenges on the way to the afterworld. Family members are obligated to help the deceased reach the afterworld through various rituals that facilitate a smooth journey, such as the scattering of paper money that placates the gods from hindering the journey. Traditional Chinese also believe that the dead have the same needs as the living. Therefore, they must offer food sacrifices and burn paper money and objects so that the deceased will have all they need for a good life in the hereafter (Oh 2001).

Chinese Funeral Practices

In Malaysia, traditional Chinese funerals have both Buddhist and Taoist elements that vary among different dialect groups. They are often elaborate in nature, and encompass many aspects including the wake service, procession, burial, and even post-funeral elements. Given the limits of this paper, the issue is confined to three sets of funeral practices that have direct implications for Chinese believers who are related to the deceased. The first are practices that are observed by family members as a sign of filial piety or by close friends as a sign of respect. These include bowing, kneeling, or prostrating themselves before or at the side of the coffin. The second are practices performed by family members that prepare the deceased to travel to the afterworld. Family members are expected to keep joss sticks burning at all times. At meal times, they are expected to place a bowl of rice and other dishes on the altar and invite the deceased to eat. On the last night, they are expected to prepare a feast for the deceased and later consume the food at the burial or cremation. The third are practices performed by the priest and also family members in order to placate the gods of the underworld and help the deceased travel to the afterworld. Taoist funerals are particularly occultic in nature. On the night of the wake, the priest will lead a ceremony called _Kai Guang Ming Lu_ to prepare the path of the dead. Accompanied by clanging gongs and cymbals, the priest will make offerings to the gods, proclaim the deeds of the deceased, and plead for the forgiveness of wrongs that the deceased has done. At appointed times, he will chant prayers for the deceased to travel smoothly to the afterworld. Family members are expected to participate in the rituals. They are expected to kneel or bow before the coffin, march around the coffin in a procession led by the priest, and burn joss sticks and burn or scatter paper money as offerings to the gods.

The Chinese Christian Dilemma

Today, most traditional Chinese funeral services in Malaysia are outward in form and lack real meaning. Many Chinese are ignorant or only vaguely understand the significance of the various practices that take place at the funeral. Nevertheless these practices have implications for Chinese Christians, especially if the deceased is closely related to them. For example, a parent or a grandparent. In such cases, they may be compelled to participate in the funeral practices. If they do so, they may be seen as worshipping spirits, which is against biblical teaching. If they refuse to participate, they may be criticized by their own family members for being unfilial and this may negatively cause Christianity to be seen as opposing Chinese culture. The critical question is whether Christians can participate in a traditional Chinese funeral and if they can participate what limits should they place on their participation. While the situation would vary from one family or dialect group to another, the challenge for Chinese Christians is to live in a way that is consistent with their faith and at the same time remain culturally relevant within the culture that God has placed them.

First Corinthians 8:1-11:1

The Priority of Love over Knowledge

(1 Cor. 8:1-13)

Mature Christians know that spirits are harmless before the Creator God who is the sovereign ruler over all creation in heaven and on earth. Therefore, participation in funeral practices such as burning joss sticks, offering food sacrifices, and joining in procession are not a problem because these practices are outward in form and harmless to those who know the truth. Participation in postures such as bowing, kneeling, and prostrating are even less of a problem since they could be seen as outward signs of respect rather than worship. But could participation in these funeral practices lead other Christians to stumble? Paul teaches in First Corinthians 8:1-13 that love for fellow Christians, particularly those who are weak in conscience, should take precedence over knowledge. Who are these weak Christians in the context of the Chinese funeral? They could be new converts, young believers who are starting to be discipled, and even older believers who have not been properly discipled. Due to their lack of spiritual knowledge, they could misinterpret the participation of mature believers in some ritual aspects to be acts of worshipping spirits. They may thus conclude that it is permissible to worship both God and their ancestors. Christians are free to participate in a Chinese funeral but they should recognize their responsibility to love weaker believers so that they do cause them to falter in their faith. If such believers are present at the funeral, it would be better to refrain from participation in rituals that are closely associated with the worship of Chinese gods or ancestors. In any case, Christians should participate in funeral practices that can show their respect to the deceased.

The Priority of Evangelism

(1 Cor. 9:1-23)

This perspective often puts Chinese Christians in a difficult bind. On one hand, the refusal to participate in a traditional Chinese funeral can reinforce negative perceptions that Christianity is against filial piety. Chinese parents believe that when one of their children becomes a Christian, they have one less child to offer sacrifices to them and help them reach the afterworld when they die. When a Chinese Christian refuses to participate in the funeral, this perpetuates the image of Christianity as a Western religion that stands in opposition to Chinese culture and values. The resulting conflict will surely hinder family members from being receptive to the gospel. On the other hand, participation of a Chinese Christian in a traditional Chinese funeral may confuse non-believers and this can also hinder the gospel. Christians have the right and freedom to do many things, but they also have an obligation to maintain a good Christian witness. Chinese Christians should demonstrate solidarity with the bereaved family and participate in the funeral as much as they feel comfortable without compromising their convictions or conscience. Their presence will demonstrate that Christianity does not teach believers to neglect their responsibility to their family. However, they should be careful to maintain their Christian witness so that the gospel message is not compromised.

The Necessity of Discipline

(1 Cor. 9:24-27)

For many Chinese Christians, participation in a traditional Chinese funeral may cause them to experience emotional anxiety and self-condemnation. If they participate in some or any aspects of the funeral, they may feel they are being unfaithful to God. If they do not participate, they may feel they are not being supportive of their family by honoring the deceased. This inner conflict may well harm their spiritual life. Other Chinese Christians may not find issue with their participation in a traditional Chinese funeral. For them, participation may not detrimentally affect their Christian life. After all, a Chinese funeral is not an everyday occurrence. However, their participation may lull them to participate in similar practices on other occasions. Over time, they may be in danger of being led into the idolatry of worshipping Chinese gods and ancestors. Chinese Christians should determine to what extent they can participate in the funeral without compromising their convictions or conscience. This will help them to deal with their anxiety and inner conflict. If they perceive that participation in any aspect of the funeral may harm their spiritual life, they should avoid participation. Christians should be diligent and disciplined in living out their Christian life so that they will not lose the crown of life that Christ has promised to those who persevere until the end.

The Danger of Presumption

(1 Cor. 10:1-13)

The Bible teaches that anything that takes away God's glory or turns one away from God is idolatrous and could potentially result in His anger. The Bible also teaches that Christians should not be in contact with spirits or depend on them for guidance and protection. Instead, they should depend on God as the center of their lives. The traditional Chinese funeral originated from the practice of ancestor worship which is idolatrous at its core given its emphasis of the ancestors above the one true God. While typical postures and gestures during the funeral may be merely cultural practices, other practices like burning joss sticks and offering food sacrifices on the altar are religiously explicit in that they symbolize communion with and reliance on ancestral spirits. Christians should not be overconfident in their faith, carelessly live their Christian life, and presume that God will always overlook their offenses. As Paul says in 10:1-6, God did not overlook Israel's offenses even though they experienced His grace. Therefore, Christians should not participate in funeral practices that could conceivably be regarded as idolatrous to God. They should not presume they are safe from judgment just because they have participated in His grace.

The Foolishness of Idolatry

(1 Cor. 10:14-22)

This perspective is particularly relevant when it comes to funeral practices that have deep religious undertones. Many Chinese funerals include occultic rituals that are closely associated with spirits. The heightened intensity of these rituals over several hours and days may well bring participants into contact with spirits. Even if Christians only attend but do not participate, they will still be in a spiritually active environment. The priest will invoke the presence of spirits through ceremonies like _Kai Guang Ming Lu_ while family members will offer joss sticks and invite the spirits of their ancestors to eat food offered on the altar. The spiritual danger is most serious for immature Christians who have not made a complete break from their religious past, and also for first generation believers who may still feel the pull of their former religion. Christians can still attend the funeral and participate to a degree, but they should recognize the risks of prolonged exposure to unhealthy spiritual activity. Christians should especially avoid funeral practices that are closely associated with spirits as these are instances when demonic influence is strong and could potentially harm their relationship with God.

Freedom and Responsibility

(1 Cor. 10:23-11:1)

Christians have the right and freedom to participate in traditional Chinese funerals because God has set them free from the power of sin and death by His grace in Jesus Christ. As Paul says in 10:26, "The earth is the Lord's and everything in it." This means that Christians can freely join in funeral aspects that are expressions of respect to the deceased like bowing and kneeling, and also funeral rituals that are related with the worship of Chinese gods and ancestors. As Paul says in 10:23, "Everything is permissible..." However, Christians have a responsibility to avoid bringing harm to others. As Paul continues in 10:23, "but not everything is beneficial ... not everything is constructive." Therefore, Christians must be careful that they do not harm others by their participation in a traditional Chinese funeral; whether other believers who might be led to sin because of their example, or non-believers who might be offended by their seeming lack of respect or confused by the inconsistency of their faith and actions. Christians should attend funerals in order to show solidarity with the family, pay respect to the deceased, and at the same time present a positive witness of the gospel and demonstrate that Christianity is not an enemy of Chinese culture. They should participate to the extent that they are able without endangering immature Christians who might be led to compromise their commitment to Christ or their witness to non-Christians.

Concluding Suggestions

Can Chinese Christians attend traditional Chinese funerals? To what extent can they participate in the funerals? What are some biblical and culturally appropriate ways for them to participate in traditional Chinese funerals? First, Christians should attend the funerals of family members and friends. Though First Corinthians 8:1-11:1 warns of risks for Christians who attend, their attendance will give them opportunity to comfort the family and demonstrate that Christianity does honor traditional Chinese values. Second, Christians should participate in funeral practices that do not have any direct religious connections. Many funeral practices have no direct connection with the worship of gods or ancestral spirits. For example, Christians can accompany the family in the procession to the cemetery or crematorium, place flowers on the casket, or throw a handful of soil into the grave. They can also support the family by observing the mourning period and assist with logistical matters related to the funeral arrangement. Third, Christians should use sensitivity and discernment to decide to what extent they can participate in funeral practices that may be perceived by others as having direct religious connection. Some funeral practices may have a religious connection at one time but such connection has become unclear over time. For example, mourners are expected to bow before the coffin. In the past, this was seen as an act of ancestor worship, but today the significance is seen by many as an expression of respect. Therefore, Christians can bow before the coffin as a mark of their respect to the deceased. Nevertheless, they should be aware of the presence of others, especially believers, who might misinterpret their bowing as a religious act of worship. Fourth, Christians should consider alternative practices in place of funeral practices that have direct religious connections. Christians should avoid the burning of joss sticks, paper money and other objects, and also avoid participation in rituals that relate to the placating of Chinese gods and worship of ancestral spirits. However, they can consider alternatives that are culturally acceptable to the Chinese. For example, instead of holding burning joss sticks, they can hold flowers. In fact, flowers have become an appropriate token of respect in place of joss sticks in the Malaysian context.

Sources Cited

Oh, Jeffrey S. T. The Gospel-Culture Encounter at Chinese Funeral Rites. Malaysia Baptist Theological Seminary, 2001.

Poh, B. S. The Christian in the Chinese Culture. Seri Kembangan: Good News Enterprise, 1986, rev. ed. 1989.

Tey, David Hock. Chinese Culture and the Bible. Singapore: Here's Life Books, 1988.

Tjandra, Lukas. Folk Religion Among the Chinese in Singapore and Malaysia. Michigan: UMI, 1988.

### CHAPTER TEN

### FIRST CORINTHIANS 8:1-11:1 AND FENG SHUI

Based on a Paper by Ooi Kheng Boon

The Practice of _Feng Shui_ in Malaysia

The practice of _Feng Shui_ is fairly common-place among the Chinese people in Malaysia. Indeed, there are some among the members of the church who have practiced _Feng Shui_ in the past. Also, there is still common sentiment that Feng Shui is quintessentially cultural and ethnic, and not religious, and therefore no ground for controversy _vis-à-vis_ religious rectitude. The question of whether a Christian can practice _Feng Shui_ is therefore very much a live one for members of the Chinese Christian community.

While _Feng Shui_ has not quite the ubiquitous presence in this country as it has in places like Hong Kong, China and Taiwan, it is nonetheless a fast-growing phenomenon here in Malaysia. Major bookshops carry a wide range of titles on _Feng Shui_ , sometimes set apart in their own dedicated section. Television shows regularly teach _Feng Shui_ , and the major newspapers, both Chinese and English, carry regular columns on _Feng Shui_. Therefore, we may say that _Feng Shui_ has "arrived."

What, then, is _Feng Shui_? The words literally mean "wind" and "water" in Mandarin. These two most basic of elements, for the ethnic Chinese, represent the elemental forces of nature, and Feng Shui is thus the practice of seeking to live harmoniously with the forces of the natural environment so that that life may be both healthy and wealthy. To that end, the practice involves understanding the flow of both positive and negative energies in a particular environment, and carrying out certain acts so as to manipulate the flow and retention of such energies.

The origins of _Feng Shui_ may be seen to be naturalistic, in that it arose out of the primitive agrarian setting of the ancient Chinese. In the traditional worldview of these early Chinese, all the ebbs and flows of life were seen to be inexorably driven by the vicissitudes of heaven and earth. Thus it is that much of _Feng Shui_ principles may be traced to observations of nature and her processes. In this sense, _Feng Shui_ is a legitimate child of Daoism. Its pronouncements on such principal motifs as the _Li_ (the principle that causes, infuses, and unites everything), _Qi_ (the life-force or energy that courses through every aspect of the universe) and _Yin-Yang_ (the opposing yet complimentary forces that exist everywhere) are the logical outworking of the tenets of Daoism. A primary task of _Feng Shui_ practitioners is thus to divine where _Qi_ is most importunately to be enhanced in a particular locale or environment, so as to bring the most benefits to the inhabitants thereof. This involves also the balancing of the forces known as _Yin-Yang_.

Some may resort to self-help, perhaps with some assistance from books and lay-aficionados. Increasingly, however, the _Feng Shui_ expert, or Master, is being sought after for professional advice. The Master seeks to achieve a smooth flow of _Qi_ and a harmonious balance of the _Yin-Yang_ energies. He discerns the flow of _Qi_ with a variety of divining tools such as the _Bagua_ , the _Yi Jing_ , and the _Luo Pan_. With this discernment, the Master may then prescribe such measures as the rearranging of furniture and placement of crystals and mirrors.

Christian Responses to Feng Shui

By and large, one may conclude that Christians in Malaysia are wary of _Feng Shui_ practices. Nevertheless, there seems to be at least three broad perspectives. Conservative Christians maintain that Christians must under no circumstances practice _Feng Shui_ in any of its guises or to any extent. They argue that _Feng Shui_ is the province of the demonic and accords too closely with the pagan and animistic practices that are replete in Chinese folk religions. Liberal Christians maintain that Christians are free to take on such practices that enhance their lives. They argue that _Feng Shui_ is only the manipulation of impersonal energies that God has set in place in His creation. Liberal-Conservative (or Conservative-Liberal) Christians maintain that Christians may practice some aspects of _Feng Shui_.

Application and Contextualization

First Corinthians 8:1-13

The message of 1 Corinthians 8:1-13 in its original context was that the Corinthian Christians should be cautious about eating food sacrificed to idols and base their decision based on love rather than knowledge because knowledge is deceptive and puffs up, while love builds up and reflects a right relationship with God and by eating food sacrificed to idols they may cause their weaker brothers to defile themselves and thereby sin against Christ. In the original context Christians were justifying the eating of meat sacrificed to idols based on their knowledge that idols were nothing and food sacrificed to idols was harmless. Similarly, in the modern context some Christians justify their practice of _Feng Shui_ based on their knowledge that Feng Shui is scientific rather than religious and therefore is harmless (Liberal and to an extent Liberal-Conservative Christians). Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. Paul's message for those Liberal or Liberal-Conservative Christians is that they should decide whether or not to practice _Feng Shui_ based on love for their brothers who have a weaker conscience, and not based on their knowledge. Thus, to the extent that their adoption of _Feng Shui_ or certain _Feng Shui_ practices may cause their brothers to stumble, they should refrain from the practice.

First Corinthians 9:1-23

The message of 1 Corinthians 9:1-23 in its original context was that the Corinthian Christians should restrict the exercise of their personal rights and freedom with regard to food sacrificed to idols so that they do not put an obstacle before the gospel, enjoy the satisfaction of sharing the gospel, as many as possible may be won to the gospel, and they may share in the gospel and its blessings. The Corinthian Christians were freely eating food offered to idols because they believed they had the right and freedom to do so. Similarly, some Christians today believe they have the right and freedom to participate in practices such as _Feng Shui_ (Liberal and to an extent Liberal-Conservative Christians). Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. As in the original context, their participation in the practices of _Feng Shui_ could have a detrimental impact on evangelism. Paul's message for the Liberal and Liberal-Conservative Christians is that they may rightfully pursue such freedom and rights when it concerns _Feng Shui_ practices that do not compromise their basic Christian worldview. Even if they are right in their assessment of the neutral nature of _Feng Shui_ , or at least some of its practices, Paul's message here is that they should not look upon the practice of _Feng Shui_ as a matter of rights and freedom; rather, they should gladly give up their freedom and rights for the sake of attracting non-believers to the gospel.

First Corinthians 9:24-27

The message of 1 Corinthians 9:24-27 in its original context was that the Corinthian Christians should live the Christian life diligently like the runner who wins the prize so that they can be assured of receiving the prize; with determination like the competitors at the games who overcome everything so that they can receive an everlasting crown; and with dedication and discipline so that they will not fail the test. The Corinthian Christians ate food sacrificed to idols because they did not regard it as harmful. However, Paul seems to regard the eating food sacrificed to idols by the Corinthian Christians as a possible indication of their lack of discipline in living out the Christian life. Christians today may also indulge in _Feng Shui_ because they have become lax in their Christian discipline and do not regard it as harmful (Liberal and Liberal-Conservative Christians). Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. As in the original context, their participation in the practices of _Feng Shui_ could be detrimental to their Christian life. This would especially be the case if the Christian who practices _Feng Shui_ does so because he believes in the _Feng Shui_ philosophy and the efficacy of the practice to influence his health, wealth, and destiny. Christians today run the danger of becoming lax in the way they live the Christian life. The lure of the world, with its promises of abundance and prosperity and easy quick fixes, such as those offered by _Feng Shui_ , is a threat to the depth of commitment of Christians to living out the Christian life in faith. Paul warns that that Christian life is a race that requires diligence, determination, dedication, and discipline.

First Corinthians 10:1-13

The message of 1 Corinthians 10:1-13 in the original context was that the Corinthian Christians should not presume on God's grace and desire evil things like the Israelites in the wilderness because the Israelites experienced God's grace like them and yet most of them perished in the wilderness; those who think that they stand should be careful that they don't fall; and the temptations they face are not extraordinary and God will provide them a way of escape. The Corinthian Christians were complacently eating food offered to idols because of their experience of grace, especially in baptism and the Lord's Supper. However, Paul warns them that their experience of God's grace in baptism and the Lord's Supper did not exempt them from God's judgment if they indulged in evil. Christians today may also become complacent because of their experience of God's grace and indulge in evil things such as some aspects of _Feng Shui_. Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. When Christians today practice _Feng Shui_ , there is a very real possibility that they are indulging in idolatrous practices. Christians who hold a Liberal or a Liberal-Conservative perspective may believe that _Feng Shui_ may be safely practiced because they are secure in God's grace. However, Paul warns that Christians will not be exempt from God's judgment if they indulge in evil such as the quasi-idolatry that underlies many _Feng Shui_ practices.

First Corinthians 10:14-22

The message of 1 Corinthians 10:14-22 in the original context was that the Corinthian Christians should flee from idolatry by avoiding pagan sacrificial meals because the sacrifices of pagans are offered to demons and eating at these meals will make them participants with demons, violate their relationship with Christ, and arouse the Lord's wrath. The Corinthian Christians were even eating food offered to idols in pagan temples so that they were virtually participating in the very act of worshiping idols. However, Paul warns them that their eating of food offered to idols in this case is so closely tied to idol worship that it exposes them to demonic activity, violates their relationship with Christ, and arouses the God's jealous wrath. Christians today may also engage in aspects of _Feng Shui_ that are so closely related to paganism that they are essentially idolatry. Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. When Liberal Christians practice the more blatant methods and tools of _Feng Shui_ they are implying that their lives are in the control and power of _Qi,_ _Yin-Yang_ , and _Dao_ and resorting to divination, astrology, and sorcery. Even the milder and allegedly innocuous practices of Liberal- Conservative Christians may endanger them if they are undertaken with the wrong motivation. Paul warns Christians today that they should be careful not to commit idolatry or else they will expose themselves to demonic activity, violate their relationship with Christ, and arouse God's wrath.

First Corinthians 10:23-11:1

The message of 1 Corinthians 10:23-11:1 in the original context was that the Corinthian Christians should not eat food offered to idols in some contexts because everything is not beneficial and constructive. Nonetheless, they may eat what is sold in the market without restriction. In addition, they may eat food served in the homes of others with some restrictions based on its effects on others. Christians today also face many situations in which they have to make choices about what they can do and when they may do it. Obviously there are differences in the actual practice. _Feng Shui_ is not eating food sacrificed to idols. Nonetheless, Paul's message remains valid. Opinions vary as to whether all _Feng Shui_ practices may be adopted by Christians, or some practices but not others, or none at all. There are _Feng Shui_ practices which are overtly superstitious or even idolatrous, such as when religious rites are entered into, or _Feng Shui_ Masters with their divinatory and astrological instruments and teachings are consulted, or statues and idols are employed. Then there are practices which are milder or innocuous because they are primarily about common sense and aesthetics such as arranging a light and airy room, pleasant greenery, and even pretty crystals. I suggest that the way to distinguish these practices, if they are to be distinguished at all, is principally in the motivation of the Christian who chooses to adopt them. If the Christian practices because of reasons of aesthetics and common sense, and lays no expectations in _Feng Shui_ efficacy, the practice may be allowed. Even then, he should refrain or desist if his practice would cause a weaker Christian to stumble or hinder a non-believer from coming to Christ. However, if he opts to adopt a _Feng Shui_ practice because he thinks it will help him with the play of good _Qi_ and _Yin-Yang_ and will help advance his health, wealth, and destiny in the _Feng Shui_ sense, then he should refrain or desist unconditionally. His motivation and expectation amount to idolatry, open him to demonic oppression, and violate his relationship with Christ.

### CHAPTER ELEVEN

### FIRST CORINTHIANS 8:1-11:1 AND GAMBLING

### IN MALAYSIA

Based on a Paper by Ng Kooi Hoon

Context of Ministry and Contextual Issue

The church I am attending is located in Penang, Malaysia. The congregation is predominantly Chinese. Almost all of them are first generation Christians, meaning they have either come from the background of Daoism, Buddhism, Confucianism, and even a mix of other religions. The contextual issue I would like to consider is gambling, now popularly known as "gaming." Gambling is recognized as part of human psyche since records of gambling have been recovered from many ancient civilizations. Governments have banned gambling over and over again but only to find it being resurrected! (Jackie Barlow, "History of Gambling in China," MadeMan, http:// www.mademan.com/mm/ history-gambling-china.html, accessed 22 April 2011). A multi-billion business, gambling is legalized today mainly for the revenue it is contributing to governments (According to the article "Group: Betting revenue can help delay GST," The Star (Malaysia), 10 June 2010, the gambling industry contributed RM3billion to the total tax revenue of Malaysia in 2009). In Malaysia, gambling is legal for non-Muslims. The country offers a variety of gambling options like the lottery, horse racing, casinos, slot machines, raffles, mahjong, sports wagers, and online betting. The lottery is the most common form of gambling among Malaysians and the all-time favorite is Berjaya Sports Toto. Casino de Genting, the only casino in Malaysia, is rated as one of the world's top casinos ("Malaysia Gambling," Malaysia Gambling, http://nasharudin-matisa.net/, accessed 22 April 2011). Many adults travel to the highland resort to gamble at its casino and, at the same time, enjoy a fun time with their families amidst the cooler weather up on the mountain. There are three horse racing tracks in Malaysia, with one each in Penang, Perak and Selangor. There are cruise ships that sail to nowhere for people to gamble at their on-board casinos. In addition, illegal betting is rampant in Malaysia. Tan Sri Vincent Tan, the owner of Berjaya Sports Toto, claimed that the turnover from illegal betting was estimated at between RM20 billion and RM30 billion annually (Sheridan Mahavera, "Money from sports gambling: A sure bet?" The Malaysian Insider (Malaysia), 18 June 2010, http://www.themalaysianinsider.com/malaysia/article/money-from-sports-gambling-a-sure-bet/, accessed 22 April 2011).

When the Kelantan government banned the sale of Big Sweep lottery tickets recently, after closing all four-digit gambling outlets previously, some Chinese community leaders were incensed and argued that the civil or legal rights of any community are guaranteed by federal law ("Lottery ruling leaves Chinese community leaders fuming," The Star (Malaysia), 4 March 2011). This outburst seems to support the conclusion that Chinese love to gamble. Indirectly they were shouting, "It is the right of the Chinese to gamble! Leave us alone!"

This paper will focus on the Chinese for the simple fact that they are known around the world for their gambling. Chinese people have a long-documented history of gambling, dating back as far as 4000 years. Many modern games like lottery, _pai gow_ , _tien gow_ , _fan tan_ and mahjong are thought to have originated in China (Desmond Lam, "Unlocking the World of Chinese Gambling," Global Gaming Business (Vol. 8, No. 9, September 2009), http://www ggbmagazine.com/issue/vol-8-no-9-september-2009/article/unlocking-the-world-of-chinese-gambling, accessed 22 April 2011). On the one hand, gambling is generally considered an acceptable form of social activity among the Chinese. On the other hand, some popular Chinese philosophies consider gambling to be morally bad. This paradox is found in the writings of Confucius who on one occasion calls gambling morally bad and on another occasion implies that gambling is acceptable because it was better than being lazy and doing nothing. This suggests that whether gambling is morally bad depends on its comparison point (Lam).

In addition to moral relativity is the moral hierarchy or priorities of the Chinese people. To the Chinese, familial or social benefits (i.e. building a family house, children's education) obtained through gambling outweigh the potential damage of gambling loss and its impact on individual dignity (Lam). According to Hu Xingdou, economics professor at the Beijing Institute of Technology, "Thousands of years under an imperial system that tries to keep people down leads to a mentality of trying to become superrich overnight, preferably without the hard work" ("The Origin of Chinese Gambling, accessed 18 April 2011). There is this need to transit from poverty to prosperity, to narrow the gap with the rich, and to be recognized as having achieved. Gambling serves to offer people hope for a miracle, a streak of luck, a big win.

Studies have also shown that Chinese gamblers have an exceptionally high illusion of control. Ancient beliefs in heaven/earth and rituals to please the gods contribute to the Chinese people's obsession with the supernatural (e.g. luck, feng shui, fate and destiny), and hence the belief that they can control the outcome of gambling events by manipulating these external forces (Lam).

Traditionally, the Protestant church has been consistent in its stand against gambling. While the Bible may not state any specific prohibition against gambling, many Christian teachers have asserted that gambling is wrong. According to Augustine, gambling was invented by the Devil. John Calvin sought to eradicate gambling in Geneva by imposing fines. Martin Luther preached that those who sought to win money by gambling were self-seeking and not without sin. In the 1690s and 1700s, Puritan Cotton Mather condemned gambling as theft and lotteries as productive of nothing (Rogers, 61-62). The Roman Catholic Church is more accepting of gambling, depending on the circumstances and the behavior of the participants. According to the New Catholic Encyclopedia and Catechism of the Catholic Church, "the act of gambling is not evil, only losing more than one can afford is evil. Freedom to gamble involves a fair and honest contract for play. Cheating is condemned, unless the damage is slight (Rogers, 62-63)." Nevertheless, questions about the morality of gambling persist among Roman Catholics and Protestant Christians until today. The common theme of those who are anti-gambling is that gambling is a threat to personal character and social morality. Historically, addiction, commercial exploitation, and government participation in gambling are condemned by Christian and religious moralists (Rogers, 64).

Acknowledging all that has been done to address the issue of gambling, this paper seeks to look at gambling afresh from the insights and principles of First Corinthians 8:1-11:1, specifically in the context of the Malaysian Chinese Christians. This paper will seek to answer the following questions: What does the Bible say about gambling? Is gambling a sin? Is gambling morally acceptable? When is gambling permissible?

Application of First Corinthians 8:1-11:1

First Corinthians 8:1-13

The message of First Corinthians 8:1-13 is that Christians should put love above their own knowledge so that they will not do anything that may lead another believer to sin. Thus the question is whether there is a danger that we, by participating in gambling, may cause weak Christians to stumble and sin against God? The Bible is silent about gambling and some Christians may conclude that gambling is not inherently evil. Hence, they may believe that they have freedom to gamble as long as long as they do so in moderation and don't cheat. These Christians may have no qualms with gambling at casinos, horse racing tracks, lottery outlets, and private clubs. However, even non-Christians know that gambling is a problem not just for the individual who may become addicted to gambling or become mired in gambling debts, but for society as a whole. Some Christians may come out of a background of compulsive gambling and be prone to relapse if they see another Christian gambling. Therefore, the implication of this passage is that Christians should refrain from gambling out of love for the weaker Christians so that they may not stumble and sin against God.

First Corinthians 9:1-23

The message of First Corinthians 9:1-23 is that Christians should restrain themselves if necessary, even at the expense of their own rights and freedom, so as to facilitate evangelism. The question that arises is whether there is a danger that we, by gambling, may hinder others from the gospel and coming to know Christ? Though gambling is an acceptable form of social activity among the Chinese, there remains a tension within the Chinese culture and gambling is considered by many to be morally bad. In addition, the Malay majority are against gambling. This was evident in the case of the sports betting license acquired in 1987 by Tan Sri Vincent Tan, the gaming king of Malaysia. The license was surrendered in 1990, reissued in 2003, cancelled in 2004, reissued in January 2010 ("Vincent Tan's Ascot Sports gaming license comes with conditions," The Star (Malaysia), 12 May 2010) and cancelled again in June 2010 as a result of growing anti-gambling sentiment. Though this may be politically motivated and to a certain extent even infringed upon the rights of others to freedom of choice, the cross-racial protests clearly indicate that gambling is not tolerated in the broad Malaysian cultural context. Under such circumstances, it is clear that for Malaysian churches to be effective in their witness for Christ, Christians should refrain from gambling even though it may be their right and freedom to do so. It may be possible for Christians to gamble with family and friends on the holidays as long as it is just for fun and little or no money is involved, but they should probably refrain if money is involved for the sake of their witness to their non-Christian family members and friends. It would definitely be unwise for Christians to gamble in the company of Muslims or non-Christians who are anti-gambling.

First Corinthians 9:24-27

The message of First Corinthians 9:24-27 is that Christians should live out the Christian life with diligence, dedication, and discipline so that they will be mature and persevere in the faith until the end. The question that arises is whether there is a danger that gambling may hinder us from living out our Christian life in such a manner? Though the Bible is silent about gambling, gambling is viewed generally as a threat to personal character and social morality. Like smokers, drinkers, and drug abusers, gamblers begin by thinking they can avoid the dangers involved. The irony of gambling is that people who win seldom know when to quit gambling, and those who lose continue to gamble to recover their losses. Those who are winning are lured deeper by the excitement of winning and the desire for more. Those who are losing cannot quit because they are desperate to recoup their losses. Christians may think that they are mature enough to control and stop themselves before succumbing to the ills of gambling. They may lower their guard and allow themselves the freedom to gamble without realizing the addictive power of gambling. Once hooked with the excitement of winning or trapped by their desperation to recoup their losses, they may find themselves spiraling downward with no control.

First Corinthians 10:1-13

The message of First Corinthians 10:1-13 is that Christians should not presume on God's grace, but avoid everything that is detestable to God so as not to incur His judgement. The question that arises is whether there is a danger that gambling may cause us to sin against God and become objects of His wrath? There is nothing in the Bible to directly indicate that gambling is detestable to God. Nonetheless, the Bible does have a lot to say about money. Three dangers common to the desire for wealth are listed in First Timothy 6:9-10: wanting to get rich, love of money, and being eager for money ("Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs" 1 Tim. 6:9-10, NIV, ©2011). If we analyze the problems and dangers of gambling honestly, it is not just the money, but the attitude of the heart with regard to money. The essence of the problem with gambling is that it enslaves us because we are easily enslaved by what we love (Cheah). A heart that is enslaved to something else other than God is prone to doing things that are detestable to God and hence in danger of His judgement. Gambling is dangerous for Christians because it has that power to captivate our hearts and minds and take the place of God. Perhaps it is possible to gamble within limits as long as we discipline ourselves or have a fellow Christian who will tell us when it is time to stop; otherwise it is best that we refrain from gambling altogether.

First Corinthians 10:14-22

The message of First Corinthians 10:14-22 is that Christians should avoid practices that may expose them to idolatry and demonic activity so as not to jeopardize their exclusive relationship with God. The question is whether there is a danger that gambling may violate our relationship with God by exposing us to idolatry and demonic activity? Unlike meat sacrificed to idols, gambling has no direct connection to idol worship. Nonetheless, Rogers calls gambling our postmodern paganism and the idol worshipped Dame Fortune (Rogers, 169). Instead of God, Luck is in control in the world of gambling. In addition, Chinese gamblers have been known to seek the help of external forces to placate Luck and control the outcome of gambling events. Therefore, it is possible that Christians may be drawn into a form of idolatry and exposed to demonic activity. Furthermore, they may even approach God in a similar manner to ask for His blessing of their gambling activities. When greed has taken over we are in danger of compromising our relationship with God as we no longer trust Him to provide for our needs.

First Corinthians 10:23-11:1

The message of First Corinthians 10:23-11:1 is that Christians should exercise their freedom responsibly by seeking first the best interests of others so as not to cause anyone to stumble and striving to bring glory to God by their actions. The question arises whether there is a danger that gambling may harm others in some way or diminish the glory of God? We have freedom in Christ to gamble. However, as responsible Christians, we should renounce our freedom to gamble in situations where we recognize we may cause weaker Christians to stumble or weaken our own character and commitment. If we are aware of anyone who may be at risk from our gambling, including ourselves, we should refrain from gambling. Gambling is permissible, but it is not always beneficial. Gambling is permissible, but it is not always constructive. We have the freedom to gamble. However, as responsible Christians, we should renounce our freedom to gamble in situations where we recognize that our gambling may dishonor God. If we are aware of anyone who may reject God because of our gambling, we should refrain from gambling.

Works Cited

Books

Lawson, William H. Meat Sacrificed to Idols: A Guide for Making Tough Ethical Decisions Based on First Corinthians 8:1-11:1. Penang, Malaysia: Institute for Biblical Interpretation, 2009.

Oei, Tian Po and Namrata Raylu. Gambling and Problem Gambling Among the Chinese. Brisbane, Australia: The University of Queensland, School of Psychology, Behavioural Research and Therapy Centre, 2007.

Rogers, Rex M. Gambling: don't bet on it. Grand Rapids, MI: Kregel Publications, 2005.

Internet

Barlow, Jackie. "History of Gambling in China." _Mademan_. http://www.mademan.com/mm/-history-gambling-china.html (accessed 22 April 2011).

Cheah, Calvin, "Is gambling a sin?" _A Chinese Christian in Cambridge_ , entry posted 9 January 2011, http://calvincheah.blogspot.com/2011/02/is-gambling-sin.html (accessed 3 May 2011).

"Chinese Gambling--What to do and what not to do." http://www.onlinecasino.in/gambling-superstitions/chinese-gambling-what-to-do-and-what-not-to-do (accessed 24 April 2011).

Lam, Desmond. "Unlocking the World of Chinese Gambling." _Global Gaming Business_ (Vol. 8, No. 9, September 2009). http://ggbmagazine.com/issue/vol-8-no-9-september-2009/article/unlocking-the-world-of-chinese-gambling (accessed 22 April 2011).

"Malaysia Gambling." _Malaysia Gambling_. http://nasharudin-matisa.net/ (accessed 22 April 2011).

The Brief Addiction Science Information Source. "Moral relativity: Why do the Chinese people gamble if their culture considers gambling to be morally bad?" _Addiction and the Humanities_ , Volume 1(12). http://www.basisonline.org/2005/08/addiction-and-t.html (assessed 23 April 2011).

"The Gods of Gambling." _The Illuminated Lantern_. http://www.illuminatedlantern. com/cinema/archives/the-gods-of-gambling.php (accessed 24 April 2011).

"The Origin of Chinese Gambling _." Shanghai China Snippets_. http://www.chinasnippets. com/2005/04/14/the-origin-of-chinese-gambling/ (accessed 18 April 2011).

### CHAPTER TWELVE

### FIRST CORINTHIANS 8:1-11:1 AND

### THE GAWAI DAYAK FESTIVAL

Based on a Paper by Sumping Gawan

The Gawai Dayak

The word _Gawai_ means ritual or festival and the word _Dayak_ is a collective name for the native races of Sarawak, Malaysia. Thus _Gawai Dayak_ means the Festival of the _Dayak_ people. The _Gawai Dayak_ is both a religious and social occasion. It is an expression of thanksgiving to the gods for the bounty of the previous year and an appeal to the gods for the bounty to continue in the coming year. The _Gawai Dayak_ honors the gods of fertility according to ancient _Dayak_ beliefs (http://sarawaktourism.com/content.cfm). It is also a New Year celebration and a time of family reunion (http://www.everyculture.com/East-Southeast-Asia/Iban-Religion-and-Expressive -culture.html). Rituals and festivities are still practiced that pay reverence to mythical and legendary heroes and deities (http://allmalaysia.info/msiaknow/ethnicity/iban_ethnicity.asp). The _Gawai Dayak_ features the ceremonial offering of various foodstuff and _tuak_ , a homemade rice wine, to the gods of rice and prosperity. The poet of the tribe then recites a poem for the occasion and smears blood of a sacrificed cockerel over these offerings (http://geovision. com.my/malaysia/general/religious/festivals/gawai.html).

The _Gawai Dayak_ starts on the evening of May 31st. In most Iban longhouses, it begins with a ceremony called _Muai Antu Rua_ (casting away of the spirit of greediness) to ban the spirit of bad luck from the celebration. Two men, each dragging a _chapan_ or winnowing basket will pass each family room. Each family will throw some unwanted article into the basket. The unwanted articles will be tossed to the ground from the end of the longhouse for the spirit of bad luck. Around six in the evening, _miring_ (the offering ceremony) will take place. Before the ceremony, _gendang rayah_ (ritual music) is performed. During the ceremony the chief thanks the gods for the good harvest and asks for guidance, blessing and long life as he sacrifices a cockerel. While waiting for midnight, the people gather and mingle at the _ruai_ (sitting room) and converse. Meanwhile, drinks, traditional cakes and delicacies are served. Usually everyone will get drunk. At midnight the gong is sounded. The _tuai rumah_ (chief) leads everyone to drink the _Ai Pengayu_ , normally _tuak_ (rice wine), and at the same time wish each other _gayu-guru_ , _gerai-nyamai_ (long life, health and prosperity). A procession up and down the _ruai_ called _Ngalu Petara_ (Welcoming of the Spirits) will follow. The celebration will get merrier around this time. Some will dance to traditional music. Others will sing the _pantun_ (poems). Just before the end of the ceremonial offering the village shaman announces the message related by the spirits. The traditional celebration of the festival begins just after the ceremonial offering is over. The community gathers around the _ranyai_ (ceremonial tree) at the common verandah of the longhouse. Celebrations center around the _ranyai_ with decorated foodstuff and drinks. During the festivities, there is usually a lot of drinking, merriment, _ngajat_ (traditional dance) and displays of elaborate traditional costumes. Other activities that follow the next day include cock fighting, demonstrations of blowpipe skills and traditional dance competitions. The locals believe that failure to observe the rituals and mistakes in performing the rituals can result in an epidemic or some other form of destruction to the paddy and the people. The _Dayaks_ were traditionally animist, but the majority are now Christians. Nonetheless, animistic beliefs still persist. Many Christians continue to observe both Christian and traditional rituals and beliefs.

The Responses of the Christian Community

When I observed the Christian communities in the _Sidang Injil Borneo_ churches in Sarawak (SIB) I discovered that they are divided in their response. Some Christians take an "All-permissive View." This group of Christians participates fully in the religious rituals and celebrations of the _Gawai Dayak_. This viewpoint is common among those who are strongly bound to their traditional culture. Other Christians take an "All-forbidding View." This group of Christians strictly forbid participation in both the religious rituals and celebrations of the _Gawai Dayak_. Still other Christians take a "Partial-participation View." This group of Christians does not participate directly in the religious rituals of the _Gawai Dayak_ , but they do enjoy the celebration. Instead of participating in the traditional religious rituals of the _Gawai Dayak_ , these Christians may participate in a Christian worship service. This is the most popular view among the _Dayak_ Christians.

Contextualization of First Corinthians 8:1-11:1

First Corinthians 8:1-13

The message of First Corinthians 8:1-13 in its original context was that the Corinthian Christians should exercise caution with regard to eating meat sacrificed to idols even if they do not see any personal danger based on their concern that they might lead other Christians to do something which would be harmful to their Christian commitment. The situation in the original context was that some Christians did not see any danger in eating meat sacrificed to idols in any context and were endangering other Christians who were closely bound to their traditional religious views. The presence of Christians such as those with the "All-Permissive View" suggests that there are Christians who do not see any danger in participating in the religious rituals and celebrations of the _Gawai Dayak_. In addition, the fact that many Christians are strongly bound to their traditional culture and even religion indicates that there are many who could be influenced to do something that is contrary to their Christian commitment. Thus the message of this passage remains valid for the _Gawai Dayak_ today. The question is whether participation in _Gawai Dayak_ will build up or destroy other Christians? The participation of Christians in the religious rituals of the _Gawai Dayak_ does not seem to be a possibility since their participation would encourage Christians who are closely bound to their traditional culture and religion to do something that would compromise their commitment. Participation in the celebration associated with the _Gawai Dayak_ may be possible; however, caution needs to be exercised even with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since participation could lead others to do something contrary to their Christian commitment.

First Corinthians 9:1-23

The message of First Corinthians 9:1-23 in its original context was that the Corinthian Christians should restrict their freedom and rights with regard to meat sacrificed to idols so that they do not put an obstacle between anyone and the gospel. The situation in the original context was that Christians were emphasizing their rights and freedoms and undermining the message of the gospel through eating meat sacrificed to idols. The presence of Christians with the "All-Permissive View" indicates that some Christians believe they have the right and the freedom to participate fully in the religious rituals and celebration of the _Gawai Dayak_. In addition, participation in some aspects of the _Gawai Dayak_ could put an obstacle between someone and the gospel. Thus the message of this passage remains valid for the _Gawai Dayak_ today. The question is whether participation in _Gawai Dayak_ will contribute to or detract from the communication of the gospel. The participation of Christians in the religious rituals of the _Gawai Dayak_ does not seem to be a possibility since participation would confuse the message of the gospel. Participation in some aspects of the celebration associated with the _Gawai Dayak_ may be possible and even advantageous since participation would help Christians develop relationships with non-Christians and enhance their opportunity for sharing the gospel. However, caution needs to be exercised with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since these would confuse the message of the gospel.

First Corinthians 9:24-27

The message of First Corinthians 9:24-27 in its original context was that the Corinthian Christians should live diligently with determination, dedication and discipline so that they will be assured of receiving the blessings of the gospel rather than being disqualified. In the original context some of the Corinthian Christians were not living out the Christian life diligently, but were even eating meat sacrificed to idols in pagan temples. The presence of Christians with the "All-Permissive View" indicates that there are some Christians who are not living the Christian life diligently since some aspects of the _Gawai Dayak_ do not seem to be beneficial for a diligent Christian life and in fact seems to be detrimental to diligent Christian living. Thus the message of this passage remains valid for the _Gawai Dayak_ today. The question is whether participation in the _Gawai Dayak_ will contribute to or detract from diligent Christian living? The participation of Christians in the religious rituals of the _Gawai Dayak_ does not seem to be a possibility since participation would not strengthen their Christian commitment and could easily lead to a corruption of their Christian commitment. Participation in some aspects of the celebration associated with the _Gawai Dayak_ may be possible; however, caution needs to be exercised with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since these could also result in the corruption of their Christian commitment.

First Corinthians 10:1-13

The message of First Corinthians 10:1-13 in its original context was that the Corinthian Christians should not presume on the grace of God and sin because God will be displeased and judge them. The situation in the original context was that some Christians were presuming on God's grace and eating meat served at pagan temples. The presence of Christians with the "All-Permissive View" indicates that there are some Christians who may be presuming on the grace of God since participation in some aspects of the _Gawai Dayak_ does seem to be what the Bible describes as sinful and displeasing to God. Thus the message of this passage remains valid for the _Gawai Dayak_ today. The question is whether participation in the _Gawai Dayak_ is sinful and displeasing to God? The participation of Christians in the religious rituals of the _Gawai Dayak_ does not seem to be a possibility since participation is condemned in the Bible as idolatry. Participation in some aspects of the celebration associated with the _Gawai Dayak_ may be possible; however, caution needs to be exercised with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since these could be considered idolatry and make God angry.

First Corinthians 10:14-22

The message of First Corinthians 10:14-22 in its original context was that the Corinthian Christians should not eat food served at an idols temple because it is idolatry, inconsistent with their union with Christ, unites them with demons, and arouses God's jealousy and wrath. The situation in the original context was that some Christians were committing idolatry by eating meat served at pagan temples. Participation in some aspects of the _Gawai Dayak_ does seem to be what the Bible would call idolatry. In addition, the gods and spirits are worshiped and invoked throughout the religious rituals of the _Gawai Dayak_. Thus the message of this passage remains valid for the Gawai Dayak today. The question is whether participation in the _Gawai Dayak_ will result in exposure to demonic activity and violate their relationship with Christ? The participation of Christians in the religious rituals of the _Gawai Dayak_ does not seem to be a possibility since participation would certainly be idolatry and expose them to demonic activity. Participation in some aspects of the celebration associated with the _Gawai Dayak_ may be possible; however, caution needs to be exercised with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since these could also expose them to demonic activity and violate their relationship with Christ.

First Corinthians 10:23-11:1

The message of First Corinthians 10:23-11:1 in its original context was that the Corinthian Christians could exercise freedom with regard to eating meat sacrificed to idols as long as they considered the well-being of other Christians and the gospel witness. In the original context there were Christians who wanted to restrict the eating of meat sacrificed to idols in an unrealistic way. Similarly there are some who restrict participation in the _Gawai Dayak_ in an unrealistic way like those in the "All-forbidding View." Participation in some aspects of the _Gawai Dayak_ does not seem to be harmful to anyone. Thus the message of this passage remains valid for the _Gawai Dayak_ today. The question is whether there are any reasons for Christians to restrict their freedom to participate in the _Gawai Dayak_? There seems to be good reason for Christians restricting their freedom to participate in the religious rituals of the _Gawai Dayak_ since participation would be harmful to other Christians and the gospel witness. Participation in some aspects of the celebration associated with the _Gawai Dayak_ may be possible; however, caution needs to be exercised with regard to some aspects of the celebration, especially with regard to those aspects of the celebration that are still associated with pagan worship, since these could also be harmful to other Christians and the gospel witness.

### CHAPTER THIRTEEN

### FIRST CORINTHIANS 8:1-11:1 AND

### HOUSE CLEANSING

Based on a Paper by Stella Lau

Christian House Cleansing

Penang Christian Centre (PCC) has many Chinese members who used to worship idols before they turned to Christ. Its pastors and cell leaders regularly conduct house cleansings whenever converts wish to clear their home of idols, statues, and ancestral tablets to which they used to pray. The objects that are destroyed in the house cleansing ceremony are religious objects, worship paraphernalia, and other items linked to witchcraft and fortune telling. However, some items such as antique furniture pieces inlaid with gold or mother of pearl, embroidered cloths with motifs of phoenixes, jade jewelry and stone carvings of dragons are not destroyed when there are doubts as to whether they are related to idol worship. Some of these items are precious heirlooms with great sentimental value.

PCC's church members come from diverse religious backgrounds. Most of the converts are second or third generation Malaysian Chinese who followed their parents and worshipped their ancestors and Buddha or Taoist deities. Their religion was often mixed up with culture and customs and constantly changing with the times. Some new believers are eager to please God by severing all idolatrous associations. However, some family members criticize the zeal to rid the house of items that have dubious ties to idol worship.

Chinese religion is a hodgepodge of myths, superstitions, and fables which has evolved over time. No one can put a finger on its exact origins and makeup. However, a brief explanation of some of its elements will aid in understanding where it conflicts with the Christian faith and in determining what items are religious and what are not, so that house cleansing can be done appropriately.

As regards to creation, the ancient Chinese believe in a Great Origin who produced two elements-- _Yin_ and _Yang_. The balance between these two elements is a key aspect of Chinese cosmology. Astrology also plays an important part in the ancient Chinese worldview as it is believed that the planets, eclipses, and tides influence human destiny. The Chinese zodiac has twelve animals with the dragon as the most prominent and auspicious. There are heavenly cycles with twelve branches and ten stems which hold nature in a delicate cyclical balance, which comprise the Chinese calendar. Animals such as golden carps, phoenixes, and dragons and flowers are used to convey wealth, honor, longevity, good luck and prosperity. The fusion of magic, superstition, and folklore are an indeterminate potent mix. What adds to its mystery is that Chinese religion undergoes changes and the interpretation of its symbols and core values mutate over time and specific locales. For instance the dragon was worshipped by certain ancient Chinese but many modern Chinese today regard it as superstitious and devoid of all religious weight.

The Christian Response

The Christian response to determining what objects to dispose during a house cleansing depends on 1)a clear understanding of the origin and background of the religious and cultural objects and 2)an accurate and theologically sound application of biblical principles, in particular the perspectives from 1 Corinthians 8:1-11:1. Each house cleansing situation is unique as the objects worshipped and the owners' faith and beliefs are different. It cannot be emphasized enough the necessity for an appropriate Christian response that is pleasing to God, builds the lives of believers, does not offend the family, and provides a clear conscience before God.

Applying First Corinthians 8:1-11:1

First Corinthians 8:1-13

In the Corinthian church there was a sharp division between the strong Christians who thought nothing of food offered to idols, and the weak Christians whose conscience was troubled by eating food offered to idols. The strong Christians' claim is predicated on knowledge and that knowledge gave them authority or freedom to do as they pleased without regard to food offered to idols.

In First Corinthians 8:1-13 Paul establishes the basis of Christian conduct as love not knowledge. Paul goes to the root of the matter: the aim of our faith is not knowledge but love for "knowledge puffs up, but love builds up". Therefore, they should be cautious about eating food offered to idols and decide based on love. More specifically they should be cautious about eating food offered to idols so that they will not cause another Christian to stumble.

Jill is a new Christian who is zealous for the Lord but immature. When she joined PCC, she asked one of the pastors to thoroughly cleanse her house. Later she joined a home cell which was hosted in different homes. Another member Lily opened her home for the cell meeting. Lily's daughter had taken part in a Girl Guides' float competition and used her garage to store her float which consisted of a hideous mythical animal that resembled a dragon. Jill took offence at the "uncleansed house" and insisted that she would not defile herself by attending the meeting in Lily's house unless the object was destroyed.

Should Lily destroy the effigy? Should the leaders change the venue for the meeting? Should Jill be told she should change her view? Would the insistence of Lily (a strong Christian who knows that the effigy is far removed from an idol) on keeping the dragon cause Jill to stumble in her faith? Applying the principle of love and not knowledge, Lily should remove the effigy. Jill sees a dragon float as part of her Chinese religion because of her former pagan background when she worshipped the dragon. In contrast, Lily sees the effigy as being without religious connotations since the girl guides made it for fun and not for worship. The leaders should appeal to Lily to exercise love, and warn her of the danger of destroying Jill's weak faith and cause her to sin against Christ. The leaders should continue to disciple Jill so that she grows in the faith and is able to experience freedom in Christ from her bondage to her former religious associations and practices.

First Corinthians 9:1-23

The Corinthian Christians felt it was their prerogative to eat as they wished as they believed that they had the right and freedom in Christ. In this passage Paul defends himself for having renounced his right to support as an apostle. Paul urged the Corinthian Christians to renounce their right to eat meat sacrificed to idols when doing so would retard rather than advance the gospel. Although Paul had the right to financial support, he renounced that right so that he would not hinder the gospel.

The home cell welcomes non-Christians and Jill has been inviting many unsaved friends to the cell group. She said she would stop attending and inviting her friends in case they get the wrong idea that Christians worship the dragon. It seems quite ridiculous for Jill to be so superstitious and unfair for Lily to have to be bound by the weakness of others. However, from the perspective of evangelism, would Lily's renunciation of her rights win others to Christ by opening her home to them? Would Lily gain as many as possible for the gospel by submitting herself to the opinion of Jill? How should Lily explain her decision to her daughters' friends who are non-Christians?

Lily should renounce her right to have the effigy in her house so that she would not hinder the spread of the gospel. With the removal of the effigy, Jill's non-Christian friends get to hear the gospel. When Lily's daughters' friends ask why she removed the effigy, she can use the opportunity to share the gospel and may win some to Christ.

First Corinthians 9:24-27

The Corinthian Christians were exercising freedom with regard to meat sacrificed to idols which were sold at the market and served at the homes of friends. They also ate at pagan temples. One reason for their loose behavior was that they had become complacent and casual. They assumed that they already had the prize in hand rather than persevere in such a way as to get the prize. Paul discouraged them from becoming complacent and eating sacrificial meals, and encouraged them to live a disciplined Christian life to win the prize.

Jay is a teenager from a troubled home. His parents are divorced, his mother has a live-in boyfriend, and his step sister is a homosexual. His mother has a family altar in the main hall. He turned to Christ and asked the church leaders to cleanse his room. However, since his mother is not a Christian, the cleansing was limited to his bedroom. He was advised to throw away all his tarot cards, lucky charms, horoscopes, and pornographic materials. Even though Jay has made a physical break with his past by destroying these objects, he continues to have a strong association with his non-Christian friends. Jay believes that since he is saved he does not have to worry about being influenced by their lifestyles. However he admits that he is tempted by lust, uses foul language, and laughs at crude jokes when in their company. Will Jay's close association with his non-Christian friends lead him to backslide? Will he lose his self-control while with his friends when they engage in immoral behavior?

Jay should not be casual and complacent but instead exercise diligence and discipline in his Christian life so that he will not fall out of the Christian race. To avoid being influenced, Jay should not mix with his non-Christians friends, especially when their conduct is immoral. He should be watchful, work at his salvation, and apply self-discipline in his social life.

First Corinthians 10:1-13

The Corinthian Christians were also complacent because they thought that since they had experienced God's grace they were free to eat at pagan sacrificial meals. Paul establishes a correspondence between the Old Testament believers' deliverance through the Red Sea and provision in the wilderness, with the Corinthian Christians' experience of baptism and eating of the Lord's Supper. Just as God did not tolerate Israel's idolatry although he saved them, God will not tolerate theirs although they were baptized and participated in the Lord's Supper. Paul discouraged them from presumption and urged them to avoid sin, especially eating food offered as sacrifices in temples.

Jay is baptized, attends church irregularly, takes part in the Lord's Supper when he is at church, and meets with a cell group. However, no boundaries are observed in his social and sexual behavior. He cannot keep a job and spends his time in cybercafés with his friends. He also meets his friends in the temple and joins them in their immoral behavior. Does Jay's participation in the activities of his non-Christian friends incur the wrath of God? Will his participation in the Lord's Supper guard him from sin and protect him? Is he being presumptuous and testing God?

Jay should disassociate himself from his non-Christian friends and especially avoid meeting them in the temple where they commit immorality and worship other gods as it could anger God and result in his judgment. Jay should not presume that his baptism and partaking of the Lord's Supper insulates him from the consequences of his sin and God's wrath.

First Corinthians 10:14-22

In this passage, Paul concludes his arguments concerning going to the temple feasts with an absolute prohibition against idolatry--"flee from idolatry" (14). He explains that participation in pagan sacrificial meals is inconsistent with participation in the Lord's Supper. When they fellowship over a meal they are also worshipping the deity who is considered to be present. The bonding with the idol is not hypothetical but a reality--"what they sacrifice, they sacrifice to demons and not God, and I do not want you to be participants in demons" (19-20). Their eating of meat sacrificed to idols has violated God's commandment of not having any other gods before him and will arouse God's jealous wrath (21-22).

Mr. and Mrs. Lee came from a pagan background where they worshiped many gods. They worshipped idols from Thailand, Cambodia, Burma, and Malaysia as well as their ancestral tables with portraits of deceased relatives. They had porcelain kitchenware from their Nyonya grandparents which was reserved for festive days to serve their offerings to their gods. Now that they are Christians they no longer worship these idols. When their house was cleansed, it was a tough deciding which objects were religious and which were cultural artefacts. Some items were both since religion and customs are fused. Should destruction be complete or partial? Are there alternatives to complete destruction such as donation to a charity or museum? Would destruction be an injustice to culture? What is the impact of the destruction or preservation on the convert's family, neighbors, friends, and the Christian community?

Certainly the idols and tables for ancestral worship are to be destroyed. As regards the special cutlery used to offer food to the gods, Paul's command to flee from idolatry is to be taken seriously since the sacrifices were to demons. The Nyonya kitchenware was broken. The Lees' relatives and friends witnessed the destruction and some curious neighbors asked what it all meant. It was an opportunity to share the gospel with them. As expected some cynics thought it wrong to destroy the kitchenware but the Lees wanted to cut off all ties with idolatry lest they incur the Lord's wrath. Happily they are growing in the Lord because of their clean break with their pagan past.

First Corinthians 10:23-11:1

In this concluding passage, Paul ties up loose ends. Eating food offered to idols in temple settings is forbidden but the food sold in the marketplace may be consumed at home or at homes of friends even if they had been butchered by the priests or previously offered to idols. However, if another person tells the Christian that the food had been offered to idols, the Christian should abstain for the sake of the weak and seek to glorify God. They are not to seek their own personal freedom but the good of others.

The Lees do not offer food to the idols in their home any more but occasionally they are invited to their relatives' home for festivals where food that has been offered to idols is served. Should they be required to investigate, and if they find out the food was offered, should they eat? If they are told by another relative that it has been offered, how should they react?

At the home of their non-Christian relatives the Lees are not required to investigate if the food had been offered to idols because they have the freedom to eat freely but if they are told by another relative that it has been offered to an idol, they should stop eating for the sake of the weak and in so doing it may lead to his salvation and glorify Christ.

### CHAPTER FOURTEEN

### FIRST CORINTHIANS 8:1-11:1 AND THE

### THE HUNGRY GHOSTS FESTIVAL

Based on a Paper by Tan Hock Seng

The General Context

Jubilee Presbyterian Church is a Chinese church in Singapore with a baptized membership of over 800. The church worships in both Mandarin Chinese and the _Hokkien_ dialect. The church is committed to reach out to the working class and elderly Chinese in its vicinity. Most of the elderly Christians are converts from a Chinese traditional religious background. The _Zhong Yuan Jie_ (Festival of the Hungry Ghosts) is one of the many religious festivals that they once celebrated. Although they have ceased to observe this festival, these Christians still live among and are trying to reach people who participate in the Festival of the Hungry Ghosts.

Celebration of the Festival of the

Hungry Ghosts

The Festival of the Hungry Ghosts falls on the fifteenth day of the seventh month of the Chinese lunar calendar. In Singapore this festival is observed throughout the seventh month, which is usually August. The practice in Singapore is to hold neighborhood festival celebrations. Chinese observe the festival by offering prayers, food, and paper money to the dead. During the festival it is not uncommon to see Singaporeans burning joss papers (symbolizing silver and gold) and placing food at the roadside and in the community halls to appease the wandering spirits. Sometimes a Chinese opera ( _way-yang_ ) is staged to entertain the wandering ghosts. The celebration culminates with a rousing feast, a Chinese ten course dinner, for all resident participants. The highlight of the dinner is the auction of "blessed" items. The proceeds of the auction are used for the temple buildings and to subsidize the festival the following year.

The Background of the Festival of

the Hungry Ghosts

For Buddhists the Festival of the Hungry Ghosts is a time to commemorate Mu Lian, a character in the Sanskrit scripture, for his filial piety. This practice started during the Tang Dynasty when Mu Lian had a vision of his mother hanging upside down in Hades, hungry and without food. According to the story, Mu Lian located his dead mother in Hades after many tormenting trials. When he tried to feed his mother, however, the food was savagely grabbed by other hungry ghosts. It was only through the intervention of the Goddess of Mercy, who was touched by Mu Lian's love and piety for his mother, that he was able to alleviate his mother's suffering. To commemorate Mu Lian's filial act, the Buddhists offer prayers to the dead at the festival.

For Taoists the first day of the seventh month is a time when the gates of hell are opened to allow the unborn souls to wander on earth for food and necessities. Throughout the month, especially on the fifteenth day, food and joss papers are offered to these wandering spirits to keep them from harming the living.

The Festival of the Hungry Ghosts and

the Christian Community

The Festival of the Hungry Ghosts becomes an issue for the Christian community in a number of situations. First, Christians may be attracted to the entertainment of the Chinese operas. They may be passing by or able to view the spectacle from their flat. Second, Christians may be invited to attend the feast by non-Christian relatives, friends, or neighbors. Third, Christians may be given food and other items purchased at the auction by non-Christian relatives, friends, or neighbors. Fourth, Christians may shop at a stall that sells "blessed" meat at a discount.

The Christian community in Singapore is divided in its response to the Festival of the Hungry Ghosts. The general responses can be classified into three views. First, there is the all-permissive view. According to this view Christians may freely participate in the feast, enjoy the Chinese operas, and eat food or use items that have been "blessed." Second, there is the all-forbidding view. According to this view Christians must not participate in the festival, enjoy the Chinese opera, or eat food or use items that have been "blessed." Third, there is the non-participation view. According to this view Christians must not participate in the festival or enjoy the Chinese opera at the temple, but they may enjoy the entertainment if it is not staged at a religious premise and may eat food and use items that have been "blessed."

First Corinthians 8:1-13

The message of 1 Corinthians 8:1-13 in its original context was that the Corinthian Christians should make their decision whether or not to eat food sacrificed to idols based on love rather than knowledge. Knowledge leads to self-deception and pride which is destructive to self and others; love reflects a right relationship with God and builds up the Christian community. Therefore, they must exercise their freedom to eat food sacrificed to idols with the welfare of others in mind, lest they sin against the people for whom Christ died. The Corinthian Christians were eating food offered to idols based on their knowledge that idols were not real. Their eating of food sacrificed to idols was causing other Christians who still regarded idols as real to sin by joining them against their conscience. Christians today may also endanger other Christians through their participation in some aspects of the Festival of the Hungry Ghosts. Certainly there are some differences between the original and modern situations. In the original situation Christians were struggling with the decision of whether to buy food sacrificed to idols in the market and eating food sacrificed to idols in the homes of friends and family and even in pagan temples. In the modern situation Christians are struggling with whether and to what extent they can participate in the Festival of the Hungry Ghosts. Nonetheless, the principle of basing the decision based on love and concern for other Christians can be applied. Chinese Christians must be cautious about attending the Hungry Ghost feast, watching the entertainment shows, and eating the "blessed" food. They must not base their decision to participate in any part of the festival based on their knowledge alone. Although they may think that there is no such thing as a hungry ghost, their participation may lead other Christians who are more bound by their traditional religious background to act in a way contrary to their conviction. Therefore, they must evaluate their context carefully. If a Christian is present who could be negatively impacted to act in a way contrary to his conviction by their participation in any aspect of the festival, they should refrain. This danger seems to be more acute if a Christian is participating in the festival at the temple or other religious venue.

First Corinthians 9:1-23

The message of 1 Corinthians 9:1-23 in the original context was that the Corinthian Christians should set aside their rights and freedom to eat meat sacrificed to idols if it might be a hindrance to evangelism. They should emulate Paul who for the sake of the gospel renounced his rights and freedom in order to identify with the Jews, Jewish legalists, Gentiles, and those with a weak conscience. The Corinthian Christians were eating food offered to idols based on their rights and freedom in Christ and their knowledge that idols had no actual reality. However, their eating of food sacrificed to idols may have been causing non-Christians to question their Christian commitment. Christians today may also endanger their witness to the gospel through their participation in some aspects of the Festival of the Hungry Ghosts. In the original situation Christians were struggling with the decision of whether to buy food sacrificed to idols in the market and eating food sacrificed to idols in the homes of friends and family and even in pagan temples. In the modern situation Christians are struggling with whethr and to what extent they can participate in the Festival of the Hungry Ghosts. This passage provides the principle of basing the decision based on the desire that all people be saved. Chinese Christians today must not insist on their rights and exercise their freedom in Christ with regard to the Festival of the Hungry Ghosts. If a non-Christian is present who could be negative influenced to reject the gospel because of their participation in the festival, they should refrain. This danger seems to be more acute when participation is at the temple or other religious venue.

First Corinthians 9:24-27

The message of 1 Corinthians 9:24-27 in the original context was that the Corinthian Christians should not be over-confident in their security and become lax with regard to eating food sacrificed to idols. They should follow the example of Paul's disciplined lifestyle so that they can win the eternal and priceless crown. The Corinthian Christians had become undisciplined in living out the Christian life and were freely eating food sacrificed to idols and even attending idol feasts. Christians today sometimes are undisciplined and engage in activities that are not conducive to a strong Christian life. For these undisciplined Christians participating in the Festival of the Hungry Ghosts is regarded as inconsequential to their salvation. As a result they are likely to participate in aspects of the festival that are even harmful to their own Christian lives. In the original situation Christians were struggling with the decision of whether to buy food sacrificed to idols in the market and eating food sacrificed to idols in the homes of friends and family and even in pagan temples. In the modern situation Christians are struggling with whetherf and to what extent they can participate in the Festival of the Hungry Ghosts. Based on this passage, if participation in an aspect of the festival is harmful to their disciplined Christian life, they should refrain. More specifically, Paul seems to be concerned with Christians eating meals at pagan temples. Therefore, those aspects of the festival that take place at the temple or in a religious venue seem to be the most potentially dangerous to disciplined Christian living.

First Corinthians 10:1-13

The message of 1 Corinthians 10:1-13 in the original context was that the Corinthian Christians should not presume on God's grace but avoid idolatry through eating food sacrificed to idols in an idols temple because God judged the people of Israel severely in spite of their experience of his grace when they committed idolatry and sexual immorality, tested the Lord, and grumbled against God's leader. The Corinthian Christians presumed that they were secure because of their experience of God's grace through baptism and the Lord's Supper. As a result they even dared to attend pagan sacrificial meals at the temple. Christians today also presume on God's grace. As a result they may even be so bold as to attend a feast or entertainment at a pagan temple or other religious venue during the Festival of the Hungry Ghosts. In the original situation Christians were struggling with the decision of whether to buy food sacrificed to idols in the market and eating food sacrificed to idols in the homes of friends and family and even in pagan temples. In the modern situation Christians are struggling with whether and to what extent they can participate in the Festival of the Hungry Ghosts. When deciding if or to what extent they can participate, they should consider if they are presuming on God's grace and as a result inciting God's anger and judgment. If participation in an aspect of the festival would make God angry and arouse his judgment, they should refrain. Therefore, participation in aspects of the Festival of the Hungry Ghost at the temple or in a religious setting should be avoided.

First Corinthians 10:14-22

The message of 1 Corinthians 10:14-22 in the original context was that the Corinthian Christians must avoid idolatry through their participation in idol feasts because they join themselves to demons and violate their relationship with Christ. The Corinthian Christians even dared to attend pagan sacrificial meals at the temple. Christians today may also be so bold as to attend a feast or entertainment at a pagan temple or other religious venue during the Festival of the Hungry Ghosts. In the original situation Christians were struggling with the decision of whether to buy food sacrificed to idols in the market and eating food sacrificed to idols in the homes of friends and family and even in pagan temples. In the modern situation Christians are struggling with whether and to what extent they can participate in the Festival of the Hungry Ghosts. This passage presents the principle of basing the decision based on the need to avoid anything that would violate their relationship with God. If participation in any aspect of the festival would violate their relationship with God, they should refrain. In the original context, Paul made it clear that eating food sacrificed to an idol at a pagan temple would violate their relationship with God. Therefore, participation in aspects of the Festival of the Hungry Ghost at the temple or in a religious setting should be avoided.

First Corinthians 10:23-11:1

The message of 1 Corinthians 10:23-11:1 in the original context was that the Corinthian Christians are free to buy and eat food that is sold in the market or served in the homes of friends because the earth is the Lord's and its fullness, but they should refrain from any practice that is not beneficial and constructive for others. The Corinthian Christians were struggling with the extent to which they could eat food sacrificed to idols. Could they eat food sold at the market? Could they eat food served at the home of family and friends? Could they eat at a pagan temple? Christians today are struggling with whether and to what extent they can participate in the Festival of the Hungry Ghosts. There are some differences between the original and contemporary situations. Nonetheless, the principle of responsible freedom remains valid for today. Christians are free to participate in the festival; however, they should limit their participation if it is not beneficial and constructive for others. Participating in the festival at the temple or other religious venue would probably be harmful and destructive.

### CHAPTER FIFTEEN

### FIRST CORINTHIANS 8:1-11:1 AND THE

LOY KRATHONG FESTIVAL

### Based on a Paper by Sompong Proettisawatdee

The Loy Krathong Festival

The _Loy Krathong_ Festival is one of the most important days in the Thai calendar. It occurs on the full moon of the twelfth lunar month, when water overflows the banks of the rivers and canals. During the festival the abundance of water is celebrated by floating _krathongs_ on every stretch of water in the Kingdom. In Thai folklore five goddesses personify the five material elements, including _Mae Kong Ka_ or Mother Water. _Loy Krathong_ is the annual festival of thanksgiving to _Mae Kong Ka_ for her bounty in providing water not only for drinking and washing, but also for the livelihood of most Thais who are dependent on water for agriculture and fishing. _Loy_ means "to float" and a _krathong_ is a lotus-shaped vessel made of banana leaves. The _krathong_ usually contains a candle, three joss-sticks, and some flowers and coins. By moonlight people light the candles and joss-sticks, make their prayers, and launch their _krathongs_ on canals, rivers, or even small ponds. It is believed that the _krathongs_ carry away sins and bad luck and deliver their wishes for the coming year. Normally the celebration is held in the temple area near the river and people do not just give thanks to the Mother Water but also worship the images of Buddha in the temple. The festival is accompanied by Thai dramas, music concerts, _krathong_ building competitions, beauty contests, boxing, movies, and eating and drinking. _Loy Krathong_ is thoroughly ingrained in Thai culture and is celebrated by most Thais even though some do not believe in or worship Mother Water.

Christian Responses to Loy Krathong

The Christian responses to _Loy Krathong_ are quite diverse. Some Christians take a permissive view and participate with only a few limitations, whereas other Christians take a restrictive view and refuse to participate at all.

The Permissive View

Christians with a permissive view believe that _Loy Krathong_ is an integral part of Thai culture. For them the festival is just a fun time to enjoy with their children, neighbors, and friends. They come to the temple to join in the fun but do not worship Mother Water or the images of Buddha. They join in the activities and imbibe in the food and drink. They even float _krathongs_ in the river because it is quite beautiful and the children enjoy it. However, they don't usually light the candle or the joss-sticks or put coins in the krathong. In addition, some Christian businessmen sell food, drink, and other goods, as well as _krathongs_ and other items used in worship on the temple grounds during the festival because they can make a lot of money.

The Restrictive View

Christians with a restrictive view believe that _Loy Krathong_ is too closely associated with the worship of Mother Water and Buddhism. They reason that the purpose of the festival is to give thanks to Mother Water. In addition, the celebration is normally held at a Buddhist temple where images of Buddha are worshipped. For them participation in _Loy Krathong_ is tantamount to idolatry and they do not join in the activities or imbibe in the food and drink. They do not float _krathongs_ because this is an act of worship. They also discourage Christian businessmen from selling their wares at the festival because this promotes the worship of idols.

Applying First Corinthians 8:1-11:1

First Corinthians 8:1-13

The message of First Corinthians 8:1-13 was that the Corinthian Christians should exercise caution with regard to meat sacrificed to idols and make their decision based on love rather than knowledge because making their decision based on knowledge may result in the destruction of a weaker Christian. Like the Corinthian Christians, Thai Christians who take the permissive view participate fully in _Loy Krathong_ because they know there is only one God and going to the temple and joining in all aspects of the festival is no problem because it is only a cultural celebration and is not the worship of Mother Water or Buddha. This passage encourages those with a permissive view to reevaluate their participation in the festival based on love and concern for the welfare of other Christians. Those who attend may endanger a less mature Christian who still associates some aspects of the festival with the worship of pagan gods. Nonetheless, a good deal of the celebration is more cultural than religious and would not be a threat to a less mature Christian. It would probably be sufficient from this perspective to avoid floating a _krathong_ because of its close association with the worship of Mother Water. In addition, Christians should probably avoid selling _krathongs_ and other items used in worship because these might lead a less mature Christian to actually worship Mother Water. Certainly Christians should avoid worshipping the images of Buddha while on the grounds of the temple.

First Corinthians 9:1-23

The message of 1 Corinthians 9:1-23 was that the Corinthian Christians should restrict their freedom and right with regard to eating meat sacrificed to idols based on their concern for an effective witness to the gospel like Paul who had the right and freedom of an apostle but renounced his right and freedom in order to advance the gospel. Like the Corinthian Christians, Thai Christians with a permissive view participate fully in _Loy Krathong_ because they believe they have the right and freedom to do so. This passage encourages them to reevaluate their participation in the festival based on their concern for an effective Christian witness. Those who attend the festival may compromise their witness to the gospel since their participation in some activities at the festival would be quite confusing to non-Christians. Nonetheless, a good deal of the celebration is more cultural than religious. Christians have the right and freedom to participate in these cultural aspects of the festival. If a Christian participated in these cultural aspects of the festival it would not be a confusing to non-Christians. Indeed, participation in the festival may open an avenue of witness to non-Christians and many Christian groups have used the festival as an opportunity for evangelistic outreach. It would even be possible for Christian businessmen to sell non-religious goods at the festival. However, Christians should probably avoid floating a _krathong_ because of its close association with the worship of Mother Water. In addition, Christians should avoid selling _krathongs_ and other items used in the worship of Mother Water. Christians should certainly not worship the images of Buddha at the temple. A Christian doing these things would be confusing to non-Christians and hinder evangelism.

First Corinthians 9:24-27

The message of First Corinthians 9:24-27 was that the Corinthian Christians should live the Christian life with diligence, determination, dedication, and discipline like the athletes at the games so that they can receive the prize and gain an eternal crown rather than fail the test. With regard to eating meat sacrificed to idols they should avoid any practice that might hinder their own life of faith. Like the Corinthian Christians, some Thai Christians with a permissive view just want to enjoy _Loy Krathong_ without considering its possible negative ramifications. As a result, they rationalize full participation in the festival by reasoning that it is merely a cultural holiday and not the worship of Mother Water. This passage forces them to reevaluate their participation based on concern for their own well-being. Though the decision is personal, it seems like there are some aspects of the festival that should be avoided for the sake of disciplined Christian living. Floating a _krathong_ may be undisciplined behavior since it is more closely associated with the worship of Mother Water and harmful from other perspectives. Selling _krathongs_ and other items used in worship may also be undisciplined behavior since it is harmful from other perspectives and motivated by the desire for money. Certainly worshipping the images of Buddha at the temple should be avoided. Nonetheless, Christians still have the right and freedom to participate in most of the activities of the festival and sell non-religious goods.

First Corinthians 10:1-13

The message of First Corinthians 10:1-13 was that the Corinthian Christians should not presume on God's grace when participating in meat sacrificed to idols because they might provoke God's anger through immorality and idolatry and be judged by him like Israel in the wilderness. The Corinthian Christians were emboldened to eat meat sacrificed to idols in pagan temples because they thought that their experience of God's grace, especially through baptism and the Lord's Supper, insured that God would not judge them. Some Thai Christians are also emboldened to participate fully in _Loy Krathong_ because of their belief in their security as believers. This passage forces them to reevaluate to what extent they can participate in the festival. They can still participate in many aspects of the festival because these are merely cultural. However, they should probably avoid floating a _krathong_ because this is too closely associated with the worship of Mother Water and could result in God's judgment. Certainly they should not worship the images of Buddha at the temple. They can still sell items at the festival, but should probably avoid selling _krathongs_ and other items used in worship because this could also result in God's judgment since they are encouraging others to worship Mother Water. God will surely make another way for them to provide for their families.

First Corinthians 10:14-22

The message of First Corinthians 10:14-22 was that the Corinthian Christians should avoid pagan sacrificial meals because eating meat sacrificed to idols in this context is idolatry, exposes them to demonic activity, is contrary to their relationship with Christ, and may provoke God's jealous wrath. The Corinthian Christians were emboldened to attend pagan sacrificial meals. Some Thai Christians are also emboldened to participate fully in _Loy Krathong_. This passage forces them to reevaluate the extent of their participation in the festival. They can still participate in many aspects of the festival because these are merely social and cultural. However, they should probably avoid floating a _krathong_ because this is too closely associated with the worship of Mother Water and may be idolatry, expose them to demonic activity, violate their relationship with Christ, and arouse God's jealous wrath. Certainly they should avoid worshipping the images of Buddha at the temple. Since the festival is usually held on the grounds of a Buddhist temple, this raises the question of whether or not it is possible for Christians to attend at all. However, in the Thailand the temple grounds are often used like a community center for social and cultural gatherings.

First Corinthians 10:23-11:1

The message of First Corinthians 10:23-11:1 was that the Corinthian Christians are free to eat meat sacrificed to idols in many contexts such as meat sold at the market or served in the homes of unbelievers but should avoid meat sacrificed to idols in some contexts if it is not beneficial and constructive. Thai Christians with a restrictive view avoid the celebration of _Loy Krathong_ completely because of its close associations with the worship of Mother Water and Buddhism. This passage encourages them to reevaluate their restrictive view by reminding them of their freedom in Christ. From this perspective they are free to participate in many aspects of the festival because these are merely social and cultural. They are also free to sell goods at the festival. These are a provision from God and a reason for praising him. However, they should restrict their freedom if it proves to be destructive to others. This would probably include floating a _krathong_ , selling _krathongs_ and other items used in worship, and worshipping the images of Buddha in the temple. Doing these things would not be beneficial or constructive to others.

### CHAPTER SIXTEEN

### FIRST CORINTHIANS 8:1-11:1 AND MOVIE-

### WATCHING IN AMERICA

William H. Lawson

Movie Watching in America

Movie-watching is a popular social practice in America. Movies can be watched in public movie theatres as well as in private homes. The content of movies is varied as is the suitability of these movies for Christians. The Motion Picture Association of America (MPAA) has voluntarily provided a rating system to help movie watchers determine the suitability of movies based on content. Though the rating system is designed primarily for the age suitability of movies, it can provide a starting point for determining if the content of a movie is appropriate for Christians. The ratings symbols and classifications currently in use by the MPAA rating system are found below.

Ratings for films other than G are accompanied by explanations that clarify the basis for the rating. Ratings are based on five components: violence, language, substance abuse, nudity, and sexual content. Violence is permitted in all rating categories, but violence must be minimal and not intense in G rated movies and not intense in PG rated movies. Movies with intense violence must at least receive a PG-13 rating and movies that have realistic and extreme or persistent violence require an R rating. Some language that goes "beyond polite conversation" is permitted in G rated movies while sporadic profanity is allowed in PG rated movies. Occasional use of one of the stronger "sexually derived words" will result in a PG-13 rating, whereas multiple occurrences or occurrences in a sexual context will require an R rating in most cases (though sometimes a PG-13 rating is given if the language fits the context in which it is used). Movies that depict drug use are normally given a PG-13 rating. Movies with brief nudity may be rated PG, whereas extended nudity requires a PG-13 rating and nudity in a sexual context will normally result in an R rating. No sex scenes are allowed in G rated movies, but can be found in other rating classifications. No specific explanations are provided, but movies are normally assigned a rating based on the explicitness of the sex scenes (https://en.wikipedia.org/wiki/ Motion_Picture_Association_of_America_film_rating_system). In addition, the movie industry has its own social agenda that it actively seeks to promote through the films that it produces. This agenda is often contrary to biblical teaching and Christians may be subtly influenced by movies to embrace the worldview espoused by the movie industry. Christians are often given little clear guidance for determining where they should watch movies and what movies they should watch. This paper seeks to provide that guidance based on the principles that Paul gives in First Corinthians 8:1-11:1. I will not presume to determine how all Christians should respond to this issue, but will present my own personal conclusions and practice based on Paul's teaching.

First Corinthians 8:1-13

The message of First Corinthians 8:1-13 in its original context was that the Corinthian Christians should exercise caution with regard to eating meat sacrificed to idols based on concern that they might lead other Christians to do that which would be harmful to their Christian commitment. In the original context Christians eating meat sacrificed to idols in certain contexts was harmful to other Christians who would be tempted to join in a practice that would compromise their Christian commitment. In the modern context watching some movies in certain contexts might potentially harm other Christians who would be tempted to watch movies that would compromise their Christian commitment. Therefore, Christians should exercise caution with regard to watching movies in certain contexts based on concern that they might lead other Christians to do that which would be harmful to their Christian commitment. The specific implication of this message is that I would avoid watching NC-17 and R rated movies in public theatres where I could be observed by other Christians and might influence them to join in a practice which would be harmful to them. Though some R rated movies are given this rating due to excessive violence and may not be otherwise offensive, I don't think that those who would observe me watching an R rated movie would make the distinction and could be encouraged to watch other R rated movies that are more offensive. I would also exercise caution before watching PG-13 movies at public theatres and leave if the movie contained extended nudity, sex scenes, or sexually charged language so that I do not encourage other Christians who observe me to watch this movie. I would exercise similar caution before accepting an invitation to watch a movie at another person's home and would excuse myself as politely as possible if I found the movie to be overly offensive so as not to influence other Christians negatively. I would preview any PG-13 movie before inviting friends and family to watch the movie in my home. Though PG rated movies may contain some violence, sporadic profanity, and brief nudity, they are relatively benign and I would feel free to watch PG and G movies at public theatres and at the homes of others and invite my friends and family to watch them in my home. Based on this perspective, I could theoretically watch movies from all of these rating categories in the privacy of my own home since watching would have no impact on other Christians; however, other principles that Paul provides will limit my practice from other perspectives.

First Corinthians 9:1-23

The message of First Corinthians 9:1-23 in its original context was that the Corinthian Christians should exercise caution with regard to eating meat sacrificed to idols based on their concern for effective witness to the gospel. In the original context, Christians eating meat sacrificed to idols in a pagan temple endangered their witness to the gospel because non-Christians were observing them and questioning their commitment. In the modern context, Christians watching some movies in certain contexts might potentially endanger their witness to the gospel because non-Christians might question their commitment. Therefore, Christians should exercise caution with regard to watching movies in certain contexts based on their concern for effective Christian witness. The specific implications of this message are that I would avoid watching NC-17 and R rated movies at public movie theatres because by watching I might endanger my witness to the gospel. I would also exercise caution with regard to watching PG-13 rated movies at public theatres and leave if the movie contained extended nudity, sex scenes, or sexually charged language so that I do not damage my witness to non-Christians who observe me watching this movie. I would exercise similar caution before accepting an invitation to watch a movie at another person's home and would excuse myself as politely as possible if I found the movie to be overly offensive so as not to damage my witness. If the person who invited me is a non-Christian the situation is more complex since my host would probably be offended if I left. Therefore, I would be more forbearing and pray for guidance from the Holy Spirit to turn the situation into a witnessing opportunity. I would preview any PG-13 movie before inviting non-Christian friends and family to watch the movie in my home. Though PG rated movies may contain some violence, sporadic profanity, and brief nudity, they are relatively benign and I would feel free to watch PG and G movies at public theatres and at the homes of others and invite my friends and family to watch them in my home. Once again, based on this perspective, I could theoretically watch movies from all of these rating categories in the privacy of my own home since watching would have no impact on my witness to non-Christians; however, other principles that Paul provides will limit my practice from other perspectives.

First Corinthians 9:24-27

The message of First Corinthians 9:24-27 in its original context was that the Corinthian Christians should exercise caution with regard to eating meat sacrificed to idols based on their concern that eating might threaten their own ability to live the Christian life and share in the blessings of salvation. In the original context, eating meat sacrificed to idols in pagan temples was threatening the ability of the Corinthian Christians to live the Christian life and share in the blessings of salvation. In the modern context, watching some movies might threaten the ability of Christians to live the Christian life and share in the blessings of salvation. Therefore, Christians should exercise caution with regard to what movies they watch based on their concern that they might threaten their own ability to live the Christian life and share in the blessings of salvation. Since this principle is based on concern for the welfare of my own Christian life it does not matter whether I watch the movie in a public theatre, at someone else's house, or in the privacy of my own home. Based on this message I would avoid watching NC-17 rated movies because these movies could damage my character and conduct. I would also exercise considerable caution about watching most R rated movies. Though it is difficult to judge the effects of the realistic and extreme or persistent violence that might garner an R rating, I don't regard these as significant threats to my ability to live the Christian life. Therefore, I could possibly watch an R rated movie in the privacy of my own home if it received that rating due to violence unless it was a threat to my Christian life in some other way. I would also exercise caution before watching PG-13 rated movies and would stop watching if the movie contained extended nudity, sex scenes, sexually charged language, or any other threat to my Christian character and conduct.

First Corinthians 10:1-13

The message of First Corinthians 10:1-13 in its original context was that the Corinthian Christians should not presume on God's grace but exercise caution with regard to eating meat sacrificed to idols based on their concern that they might anger God by their conduct and be disciplined by him. In the original context, eating meat sacrificed to idols in a pagan temple could anger God and lead to his discipline. In the modern context, some Christians may feel so secure based on their experience of God's grace that they watch movies that could anger God and lead to his discipline. Therefore, Christians should not presume on God's grace and exercise caution with regard to movie-watching based on their concern that they may anger God and be disciplined by him. Based on the preceding perspective, I must exercise caution based on my concern for the threat to my own character and conduct. But Christians often do not perceive the threat or believe that they are strong enough to deal with the threat. This new perspective encourages them to exercise a greater degree of diligence. But what kind of movie content would anger God and result in his discipline? I would not watch any NC-17 and most R rated movies because I am certain that watching movies like this would anger God. I would also exercise considerable caution with PG-13 rated movies if I felt watching would be displeasing to God. If necessary I would not hesitate to leave a movie theatre, excuse myself as politely as possible from someone's home, and stop viewing at my own home if I felt that by watching I could anger God.

First Corinthians 10:14-22

The message of First Corinthians 10:14-22 in its original context was that the Corinthian Christians should not eat meat sacrificed to idols in a pagan temple because it was idolatry, exposed them to demonic activity, violated their relationship with Christ, and might provoke God's wrath. In the original context, Christians eating meat sacrificed to idols in a pagan temple was too closely related to idol worship and therefore violated their relationship with God. In the modern context, most movies and the venues at which they are screened do not have any direct relationship with idol worship. Nonetheless, watching some movies at certain venues may still violate a Christian's relationship with God and expose them to demonic activity. Therefore, Christians should exercise caution with regard to movie watching based on concern that they might violate their relationship with God, expose themselves to demonic activity, and incite God's wrath. Though not directly idolatrous, I would never watch a pornographic movie shown at adult movie theatre because I believe this would violate my relationship with God and probably expose me to demonic activity. In addition, I would not watch NC-17 and most R rated movies for the content of these movies would violate my relationship with God. Furthermore, I would be cautious about any movie, no matter what the rating, if I thought that the movie dishonored God. Watching some movies may also expose us to demonic activity. I remember watching a PG-13 rated movie once while living in Asia that I rented from a video store. The movie was fine, but the store had attached the preview to another movie at the end. When I began to watch this preview I was disturbed by its content sensed an evil presence. I immediately turned off the preview and complained to the manager of the video rental store.

First Corinthians 10:23-11:1

The message of First Corinthians 10:23-11:1 in its original context was that the Corinthian Christians can exercise freedom with regard to eating meat sacrificed to idols as long as they do so responsibly by taking into consideration what is beneficial for other Christians and their witness to the gospel. In this final passage Paul reinforces many of the principles that he has given for helping the Corinthian Christians determining when they should avoid meat sacrificed to idols. However, he does so from the perspective of Christian freedom. Based on this perspective Christians in the modern context are free to watch many movies in most contexts as long as they do so responsibly by taking into consideration what is beneficial for other Christians and their witness to unbelievers. Therefore, in conclusion I would like to summarize my personal position with regard to movie-watching as I seek to live responsibly before God and mankind. I would never watch a NC-17 rated movie in any venue. Watching a NC-17 rated movie would be a bad influence on other Christians and a bad witness to non-Christians if I watched it at any public venue. In addition, watching a NC-17 rated movie would be harmful to my own well-being and violate my relationship with God and be displeasing to him. I would never watch a R rated movie at any public venue because this would be a bad influence on other Christians and a bad witness to non-Christians. Though it is possible that I could watch an R rated movie in the privacy of my own home, I would be extremely cautious about doing so. The movie would need to have some redeeming qualities and the R rating would need to be based on the level of violence rather than sexual language and sex scenes because I regard these as a greater threat to my character. I would feel more free to watch a PG-13 rated movie, but would still exercise caution. I would probably not watch a PG-13 rated movie if it contained extensive sexually related language, extended nudity, and sex scenes because this would be a bad influence on other Christians, a bad witness to non-Christians, and harmful to my own well-being. I would feel free to watch G and PG rated movies at any venue because the danger of harming other Christians, my Christian witness, and my character is minimal. Nonetheless, while watching any movie I would be on guard against any content in the movie that might subtly subvert my worldview and damage my character and I would stop watching any movie that I perceived to be a threat.

### CHAPTER SEVENTEEN

### FIRST CORINTHIANS 8:1-11:1 AND THE NINE

### EMPEROR GODS FESTIVAL

Based on a Paper by Thomas Ch'ng

The Cultural Context and Issue

The Nine Emperor Gods Festival is celebrated over the nine days of the ninth moon in the Chinese lunar calendar (usually October). Devotees flock to the temples throughout the country for this religious festival. The Nine Emperor Gods are part of a spirit-medium cult known locally as _Jieu Hwang Yeh_ in Cantonese or _Kow Ong Eah_ in Hokkien, a local dialect in Penang. _Kow_ means nine, _Ong_ means emperor and _Eah_ means deities. These nine deities are believed to dwell in the stars in the northern hemisphere under the reign of _Thien Hou_ \--the Queen of Heaven. They are believed to preside over blessings, life and death, and peace and harmony on earth. Thus the rituals during the nine-day festival are to act as a channel between celestial and terrestrial beings for the salvation and protection of mankind.

On the eve of the ninth moon, temples of the deities hold a ceremony to invoke and welcome the Nine Emperor Gods. Since the arrival of the Nine Emperor Gods is believed to be through the waterways, processions are held from temples to the seashore or river to symbolize their arrival. Devotees dressed in traditional white, carrying joss sticks and candles, await the arrival of their Excellencies. A carnival-like atmosphere pervades the temple throughout the nine-day festival. During this period of time the constant chiming of a prayer bell and chants from the temple priests can be heard. Mediums wielding axes and swords will perform evening rituals on odd numbered days. Most devotees stay at the temple, take vegetarian meals, and recite prayers continually to purify themselves of their sins. The spirits of the gods are entertained on the temple grounds. A procession to send the gods home then takes place to bring the rites of this religious festival to a conclusion.

The Nine Emperor Gods are the Chinese version of Robin Hood. Their origin is traced to the story of nine emperors, who during the Qing Dynasty robbed the rich and gave to the poor. According to the legend they were cornered at the seaside by soldiers and were captured. Later they were sentenced to death by beheading. They were then deified by the gods because of what they had done for the people. In remembrance of them, devotees abstain from taking meat and take only vegetarian food so that they can purify themselves from sin. The temples serve vegetarian food for the devotees. In addition, many food stalls sprout up along the roadside during the festival to cater to those who will be eating vegetarian food during the festival.

In Penang Malaysia where I have lived since I was born, the population is predominantly Chinese. Many of these are very religious and the Nine Emperor Gods Festival is extremely popular. In addition, the vegetarian food served during the festival is considered a delicacy. The issue faced by Christians with regard to the Nine Emperor Gods Festival is whether or not they can eat the vegetarian food served during this festival. Christians take three general perspectives. Some say that Christians must abstain from eating the vegetarian food no matter where it is served. Some say that Christians should abstain from the vegetarian food served at the temple, but they can eat the food served at the roadside food stalls. Some say that Christians can eat the vegetarian food no matter where it is served, even in the temple.

Application and Contextualization

First Corinthians 8:1-13

The message of 1 Corinthians 8:1-13 in the original context was that the Corinthian Christians should be cautious about eating food offered to idols and make their decision based on love rather than knowledge so they don't lead a brother from a pagan background to defile himself. In the original context, some of the Corinthian Christians were eating food sacrificed to idols in their own homes, in the homes of relatives and friends, and even in pagan temples. Their eating of food sacrificed to idols presented a danger to Christians with a weak conscience, who might be encouraged to do something that was contrary to their convictions. Some Chinese Christians today choose to eat the special vegetarian food served during the Nine Emperor Gods Festival at roadside stalls or even in temples. Their eating of the special vegetarian food could potentially present a danger to Christians with a weak conscience. Eating the special vegetarian food seems to have more potential for endangering weaker Christians if the food is eaten at the temple where eating has more direct religious connotations, whereas the roadside stalls are a more neutral location. Therefore, Christians should not eat the special vegetarian food at the temple because the close connection of these meals with religion may encourage Christians with a background in paganism to do something contrary to their convictions. However, Christians should also be careful about eating the special vegetarian food served at the festival even when it is served at roadside stalls if they see a potential danger to Christians with a pagan background. Nonetheless, some Christians may question eating the special vegetarian food during the festival because of their desire to impose their view on others rather than because they are in danger of compromising their convictions. This situation is not what Paul is referring to in this context.

First Corinthians 9:1-23

The message of 1 Corinthians 9:1-23 in the original context was that the Corinthian Christians should renounce their right and freedom to eat food offered to idols so they will not hinder but more effectively proclaim the gospel. In the original context, some of the Corinthian Christians were eating food sacrificed to idols in their own homes, in the homes of relatives and friends, and even in pagan temples. Their eating of food sacrificed to idols could have been detrimental to the proclamation of the gospel since non-Christians might question their Christian commitment. Some Chinese Christians today choose to eat the special vegetarian food served during the Nine Emperor Gods Festival at roadside stalls or even in temples. Their eating of the special vegetarian food could have a detrimental impact on the proclamation of the gospel. This threat seems to be more potentially dangerous if the Christian eats at the temple where his eating has more direct religious connotations, whereas the roadside stalls are a more neutral location. Therefore, Christians should not eat the special vegetarian food at the temple because eating at the temple where the meal has a close connection with pagan religion may have a detrimental impact on the proclamation of the gospel. However, Christians should also be careful about eating the special vegetarian food served at the festival even when it is served at roadside stalls if they see a potential threat to the proclamation of the gospel. Another factor to consider is that eating the special vegetarian food at a roadside stall could potentially serve to advance the gospel, since this could be a time to build relationships with non-Christians friends that will eventually open up an opportunity for evangelism.

First Corinthians 9:24-27

The message of 1 Corinthians 9:24-27 in the original context was that the Corinthian Christians should live out the Christian life diligently, with determination, dedication and discipline so that they will be assured of their destiny. In the original context, some of the Corinthian Christians were eating food sacrificed to idols in their own homes, in the homes of relatives and friends, and even in pagan temples. Their eating of food sacrificed to idols could have been detrimental to the own Christian life and destiny. Some Chinese Christians today choose to eat the special vegetarian food served during the Nine Emperor Gods Festival at roadside stalls or even in temples. Their eating of the special vegetarian food could have a detrimental impact on their Christian life. Though this decision is personal and depends on the individual Christian's convictions, this threat seems to be more potentially dangerous if the Christian eats at the temple where his eating has a closer connection to pagan religion, whereas the roadside stalls are a more neutral location. Therefore, Christians should not eat the special vegetarian food at the temple because of the religious connotations of those meals and the danger to their disciplined Christian life. Christians should also be cautious about eating the special vegetarian food at a roadside stall if they see this as a threat to their disciplined Christian life. However, if they regard the roadside stalls as a neutral location that is not a threat to their disciplined Christian life, they should feel free to eat. The reality is that most of the coffee shops and restaurants that Christians frequent in Malaysia have small shrines or altars. Nevertheless, Christians do not consider these a threat to their disciplined Christian life.

First Corinthians 10:1-13

The message of 1 Corinthians 10:1-13 in the original context was that the Corinthian Christians should not presume on God's grace and be cautious with regard to meat sacrificed to idols because God will judge them as he judged their forefathers even though they experienced his grace. In the original context, some of the Corinthian Christians were presuming on God's grace and as a result were not only eating food sacrificed to idols in their own homes and in the homes of relatives and friends, but even in pagan temples. As a result, Paul warned them of God judgment. Some Chinese Christians today also presume on God's grace and not only choose to eat the special vegetarian food served during the Nine Emperor Gods Festival at roadside stalls but even in temples. Their eating of the special vegetarian food seems to be more potentially dangerous when they eat at the temple where eating has a closer connection to pagan religion, whereas the roadside stalls are a more neutral location. Therefore, Christians should reconsider eating the special vegetarian food at the temple because of its close connection with pagan religion. Are they presuming on God's grace and in danger of arousing God's anger and judgment? Christians should also be cautious about eating the special vegetarian food at a roadside stall if by doing so they compromise their commitment to God and could potentially arouse his anger and judgment. However, if they regard the roadside stalls as a neutral location that does not compromise their commitment to God, they should feel free to eat.

First Corinthians 10:14-22

The message of 1 Corinthians 10:14-22 in the original context was that the Corinthian Christians should not eat meat sacrificed to idols in a pagan temple because they will join themselves to demons, violate their relationship with Christ, and arouse God's jealous anger. In the original context, some of the Corinthian Christians were eating food sacrificed to idols in their own homes, in the homes of relatives and friends, and even in pagan temples. As a result, Paul specifically warned them that eating meat sacrificed to idols in some contexts exposed them to demonic activity, violated their relationship with Christ, and aroused God's jealous anger. Some Chinese Christians today choose to eat the special vegetarian food served during the Nine Emperor Gods Festival at roadside stalls or even in temples. Paul's warning seems to be more relevant for Christians who choose to eat at temples where eating has a closer connection to pagan religion, whereas the roadside stalls are a more neutral location. Christians should still be cautious about eating at the roadside stalls if they feel that the activities there are closely related to pagan worship, expose them to demonic activity, and violate their relationship with God.

First Corinthians 10:23-11:1

The message of 1 Corinthians 10:23-11:1 in its original context was that Christians should feel free to eat meat sacrificed to idols in some contexts because all things are permissible, the earth is the Lord's and everything in it, and their actions are not dictated by the judgments of others. However, they should restrict their freedom when it is not beneficial or constructive because their priority is what is good for others rather than themselves. In the original context, the Corinthian Christians were eating food sacrificed to idols in a variety of contexts: their own homes, in the homes of relatives and friends, and even in pagan temples. Chinese Christians today also have a variety of contexts for eating the special vegetarian food served during the Nine Emperor Gods Festival: at roadside stalls or even in temples. In the original context, Paul warned them of the danger of harming others by eating meat sacrificed to idols in some contexts. However, Paul also allowed them the freedom to eat in other contexts when there was no threat to others. Christians have the freedom to eat the special vegetarian food served during the Nine Emperor Gods Festival, but within parameters. We need to exercise caution based on concern for others. We must not do anything that would lead other Christians to compromise their faith and commitment. We also should not do anything to make non-Christians think that we have compromised our commitment because this will make our witness ineffective. We should avoid eating the special vegetarian food within the temple compound and be discerning if we want to join our non-Christian friends or relatives eating at the roadside stalls.

### CHAPTER EIGHTEEN

### FIRST CORINTHIANS 8:1-11:1 AND TAI CHI

Based on a Paper by Teri Neoh Sooi Wah

Introduction

The contextual issue which will be studied in this paper is the practice of _Tai Chi_. _Tai Chi_ is practiced by many Chinese Christians. Those Christians who practice _Tai Chi_ are usually over 40 and mostly senior citizens. While they have renounced their previous pagan beliefs and given up certain traditional practices and customs that have religious meanings, they continue to practice _Tai Chi_ because they consider it as a harmless form of exercise, value it as an expression of their cultural heritage, and see no reason to give it up since there are no specific biblical instructions requiring them to do so.

One of the challenges that faces the leadership of the church is helping Christians make wise decisions regarding practicing _Tai Chi_. Occasionally there are sermons that mention _Tai Chi_ as something not compatible with Christianity without detailed explanation of the background of _Tai Chi_ or the biblical principles that relate to its practice. This paper will explain the background of _Tai Chi_ , apply the message of 1 Corinthians 8:1-11:1 to the practice of _Tai Chi_ by Chinese Christians, and propose a biblical approach to the practice of _Tai Chi_ by Christians.

The Background of _Tai Chi_

The Chinese characters for _Tai Chi Chuan_ , can be translated as "supreme ultimate force." (Tai Chi Definition, online resource, http://whatisholistic.com/definitions/tai_chi). It combines martial arts, meditation, and healthy exercise. However, nowadays it is more commonly taught as a meditative and health enhancing practice rather than as a martial art. It is executed through a series of 108 movements. These 108 movements are executed as a slow, flowing sequence which allows the practitioner to harmonize mind, body and spirit (What is the Christian view of Tai Chi (TaiChi)? GotQuestions.org, Online resource, http://www.got questions.org/Tai-Chi-Christian.html). However, the popular, simplified version practiced in Malaysia uses only 18 movements and is practiced mainly for health and fitness. The exercises in _Tai Chi_ develop focus and circulate the _chi_ or _qi_ energy through the meridians, that is, channels in the body through which the _chi_ flows (Peter Gravett, Making Sense of English in Alternative Medicine (Edinburgh: Chambers Harrap Publisher, 1993, cited in Apologetics Research Resources on Religious Cults and Sects, online resource, http://www. apologeticsindex.org/t00.html). _Tai Chi_ is said to have been developed by _Chang San-Feng_ (1260-1368), a Taoist wise man, who sought to discover the secret of immortality by occult means (Ankerberg and Weldon, 363). He based this martial art form on Taoism and the _I Ching_ , which is an occult system of divination, which uses numerology and trigrams and also describes the flow of psychic energy ( _chi_ ) in the body.

Taoism is based on the ancient Chinese philosophical belief that all parts of the cosmos belong to one organic whole that is, the _Tao_ , (translated "the Way"). Therefore, harmony and order must be maintained at all times for all creation to live and function perfectly (Tong, A Biblical Approach to Chinese Traditions and Beliefs, 20). The _Tao_ is considered as the very source and nature of all creation. It is seen as simply the universal life force. It is nameless and indescribable and does not refer to a supreme god or being. Everything is the result of _Tao_ and everything leads to the _Tao_ (Tong, A Chinese Approach to Chinese Traditions and Beliefs, 20). Every living thing is part of the _Tao_ and has the _Tao_ within it. Therefore one must not act against the harmonious flow of nature for to do so would cause chaos in the whole.

Related to the concept of _Tao_ is the concept of _yin yang_ , which refers to opposite natural forces brought into being through the emptiness that existed at the beginning of time (Tong, A Biblical Approach to Feng Shui and Divination, 40). _Yin yang_ is part of the creative force in the universe. They are complementary opposites that interact as part of a dynamic universal system and are present in all objects and living things. The interaction between _yin_ and _yang_ is believed to be the cause of the uniqueness of each individual and the endless variety of life--male and female, young and old, heaven and earth, rain and sunshine, and so on (Tong, A Christian Approach to Feng Shui and Divination, 40). In the human body, the _chi_ flows more harmoniously when _yin_ and _yang_ are balanced. This balance can be brought about through special diets, herbs, exercises, breathing techniques and bodily movements. This belief implies that the _chi_ can be enhanced by human efforts, forming the basis for the development of _Tai Chi_.

Related to the _Tao_ , is the concept of _chi_ , which is "Tao in action" (Tong, A Christian Approach to Feng Shui and Divination, 40). It is the vital breath or great vitality (energy) that animates the cosmos--a universal invisible energy or life force that flows through all living organisms. The _chi_ in a person must be in harmony with the universe in order to be healthy. One can absorb _chi_ from outside and channel it to various parts of the body to promote health. Based on these concepts, strengthening and reinforcing the _chi_ in the body will bring good health and long life as well as spiritual benefits. This is done through the practice of certain breathing techniques, meditation and bodily movements that cultivate and enhance the _chi_ (Tong, A Christian Approach to Feng Shui and Divination, 40).

Application of First Corinthians 8:1-11:1

To the Practice of Tai Chi

Making Decisions Based on Love Rather

than Knowledge (1 Cor. 8:1-13)

The message of First Corinthians 8:1-13 is that Christians should make decisions based on love for other Christians rather than knowledge. Christians who practice _Tai Chi_ think that they have knowledge about _Tai Chi_ \--that it is harmless to their faith if they do not believe in the underlying Taoist beliefs and do not seek to enhance their _chi_. Paul seems to indicate that those Corinthian Christians who make decisions based on knowledge do not know as much as they think in verse 2. Similarly, those Christians who practice _Tai Chi_ demonstrate just how deficient their knowledge of _Tai Chi_ really is. Paul maintains that Christians should make decisions based on love since "love builds up" (1). Christians practicing _Tai Chi_ must be watchful that their freedom in Christ does not become "a stumbling block" to the weaker Christians (9). Christians who practice _Tai Chi_ , thinking it will not harm their own faith, may still bring harm to weaker Christians who still believe that _Tai Chi_ does have real mystical power. Consequently, the strong Christians practicing _Tai Chi_ are sinning against Christ when they cause their brothers to sin in this way (8:12). Therefore, Christians practicing _Tai Chi_ should really consider giving up the practice of _Tai Chi_ at least in public where they could be seen by weaker Christians. They could conceivably continue to practice _Tai Chi_ in private or with like-minded Christians; however, it is possible that word may still get out and weaker Christians may be harmed. Therefore, it would probably be best for them to forsake _Tai Chi_ altogether.

Making Decisions for the Sake of the Gospel

(1 Cor. 9:1-23)

The message of First Corinthians 9:1-23 is that Christians should make decisions based on their desire to advance the gospel rather than based on what they have the right and freedom to do. For the sake of the gospel, Christians should be prepared to renounce their rights and freedom following Paul's example. Paul renounced his rights as an apostle so that he would not hinder the gospel. He renounced his freedom by making himself a slave to everyone by conforming his conduct to others to gain as many as possible for Christ. In the case of _Tai Chi_ Christians may think that they have right and freedom to participate. Christians who practice _Tai Chi_ may claim that there are many non-Christians in their _Tai Chi_ group to whom they can share the gospel. However they need to be honest about their desire and motive to evangelize. If they have been trying to share the gospel through deliberate efforts to develop friendships among members of the _Tai Chi_ group that will eventually provide opportunities to share the gospel then they might be justified in carrying on. However, they should also be aware that their practice of _Tai Chi_ may in itself be a hindrance to gospel witness since those non-believers who practice _Tai Chi_ will wonder how Christian can practice _Tai Chi_ , especially if these non-believers are aware of the background of _Tai Chi_ in Taoist mysticism.

Making Decisions Based on Purpose and

Discipline (9:24-27)

The Message of First Corinthians 9:24-27 is that Christians should make decision based on their commitment to live a faithful Christian life with diligence (9:24), determination, purpose (9:26), and discipline (9:27). The lack of discipline of the Corinthian Christians was demonstrated by the freedom they exercised with regard to meat sacrificed to idols, even attending pagan cult meals. Similarly, the participation of Christians in _Tai Chi_ may demonstrate the same lack of discipline. Christians should be cautious about practicing _Tai Chi_ , since the practice of _Tai Chi_ is generally discouraged by church leadership due to the potential threat to the faith of believers. Christians should not just avoid threats but focus on living a committed Christian life and avoid distractions. In the case of choosing recreational or leisure activities, they may need to exercise self-discipline and choose to forsake _Tai Chi_ even though it is popular and claims to have great health benefits and choose another form of exercise.

Making Decisions Without Presuming on

God's Grace (10:1-13)

The message of First Corinthians 10:1-13 is that Christians should not presume on God's grace and desire evil things and test the Lord because God may still judge them. Christians who practice _Tai Chi_ may believe that God will not judge them since they are under his grace through their salvation and observance of the Lord's Supper. In this passage, Paul's warning becomes stronger than in previous passages. He warned about God's judgment of Israel even though they had experienced God's grace when they desired evil things by committing idolatry and sexual immorality, testing the Lord, and grumbling. Christians who practice _Tai Chi_ may desire evil things such as the psychic powers supposedly available through _Tai Chi_ and test the Lord through their participation in an activity that has a religious and philosophical base that is incompatible with Christianity. This presumption that they are immune to the spiritual influence of _Tai Chi_ may put them in a very dangerous situation. Like most worldly practices, participants are often naturally drawn deeper and deeper without realizing it. In the case of _Tai Ch_ i, participants are lured by more advanced techniques, for example deeper meditation and visualization, and before they know it, their faith is compromised.

Making Decisions Without Compromise

(10:14-22)

The message of First Corinthians 10:14-22 is that Christians should continually flee from idolatry by avoiding practices that violate their relationship with God because they have an exclusive relationship with Christ and participation in other religions violates that relationship, exposes them to demonic activity, and may arouse the Lord's jealous wrath. Christians who practice _Tai Chi_ argue that participation is not a compromise of their relationship with God because they do not believe in the Taoist beliefs underlying the practice of _Tai Chi_. For them it is just a form of exercise or leisurely activity. Nonetheless, many non-believers who practice _Tai Chi_ do espouse the mystical beliefs associated with _Tai Chi_. The practice of _Tai Chi_ has been rationalized as being harmless when it is a non-religious involvement that just uses the physical movements for fitness and health purposes. However, it may not be possible to remove the religious and occult elements of _Tai Chi_ from the practice. As an informed source states, " _Tai Chi_ is more than a mere physical exercise . . . it is silent meditation, an energizing exercise . . . a daily ritual and prayer . . . it embodies the vibrant philosophy of Taoism" (Mogul, 369). Therefore, Christians need to exercise a great deal of caution with regard to practicing _Tai Chi_ because they might incur God's jealous wrath.

Making Balanced Decisions and Doing Everything

for the Glory of God (10:23-11:1)

The message of First Corinthians 10:23-11:1 is that Christians should make balanced decisions. They should make decisions based on what is beneficial and constructive, not just based on what is permissible (10:23). They should not just seek their own good, but the good of others (10:24). They are free to do what they want, but they must temper that freedom with concern for how their actions may impact others (10:25-28). They should do everything for the glory of God (10:31). They should not cause anyone to stumble, but seek the good of the many (10:32-33). Christians practicing _Tai Chi_ may claim that it is acceptable for them to participate since there are no direct biblical prohibitions and they do so without seeking the mystical goals related to Taoist beliefs. In addition, they may say that it is good for them since they have actually experienced its benefits for health and well-being. However, even though it is permissible and good, it may not be beneficial and constructive. As discussed earlier, practicing _Tai Chi_ may subtly lure Christians away from Christ. Thus it is not beneficial and constructive to their spiritual life. In addition, their practice of _Tai Chi_ , even if they find it beneficial, may be harmful to others by influencing weaker Christians to practice something that is dangerous for them. Finally, it is difficult to see how Christians practicing _Tai Chi_ could bring glory to God.

Conclusion

Christians may need to exercise more restraint than freedom in making decisions regarding participation in _Tai Chi_. Unlike some other worldly practices, it involves underlying religious concepts and psychic and occult elements that are contrary to biblical truth and harmful to their Christian faith and the faith of others. It would be wiser for them to find an alternative form of exercise that does not have these pagan elements, but still contains controlled breathing that helps to reduce stress. One possibility is Pilates, or they could create their own exercise program.

Sources Consulted

Ankerberg, John.and Weldon, J. Encyclopedia of New Age Beliefs. Eugene, OR: Harvest House Publisher, 1996

Bloomberg, Craig. 1 Corinthians. _The NIV Application Commentary_ (Grand Rapids, MI: Zondervan Publishing House, 1995), 203

Gravett, Peter. Making Sense of English in Alternative Medicine. Edinburgh:Chambers Harrap Publisher, 1993, cited in Apologetics Research Resources on Religious Cults and Sects, online resource, http://www.apologeticsindex.org/t00.html

Mogul, Jerry. "Tai Chi Chuan: A Taoist Art of Healing," _Somatics: The Magazine-Journal of the Bodily Arts and Sciences_ , Autumn 1980, cited in Ankerberg,

Lawson, William H. Meat Sacrificed to Idols: A Guide for Making Tough Ethical Decisions Based on First Corinthians 8-10. Penang, Malaysia: Malaysia Baptist Theological Seminary, 2009

Tai Chi Definition, online resource, http://whatisholistic.com/definitions/tai_chi

Tong, Daniel. A Biblical Approach to Chinese Traditions and Beliefs. Singapore: Genesis Books, 2003

Tong, Daniel. A Biblical Approach to Feng Shui and Divination. Singapore: Genesis Books, 2006

What is the Christian view of Tai Chi (TaiChi)? GotQuestions.org, Online resource, http://www.gotquestions.org/Tai-Chi-Christian.html

### CHAPTER NINETEEN

### FIRST CORINTHIANS 8:1-11:1 AND TRADITIONAL

### HERBAL REMEDIES

Based on a Paper by Roland Satu Ukab

The General Context

The Penan tribe of Limbang, Sarawak (East Malaysia), was nomadic and wandered the forests in Borneo in bands to hunt for food. Today most of them have settled in villages. The Penans are real masters of the forest, being expert hunters and trackers with a wide knowledge of medicinal plants. Their use of herbs for healing has been intricately entwined into their belief system for generations and forms part of their rich tribal and cultural heritage.

Traditional Herbal Remedies

Since becoming Christians, the Penans now face the issue of whether they should still use these traditional remedies, especially since government clinics are hard to get to and cost a great deal. Most of the herbal remedies are natural remedies but some are said to have supernatural connections. This study is targeted for the local Penan Sidang Injil Borneo (SIB) Churches of East Malaysia, particularly the Penan believers of the Limbang district. However, it could also be adapted to other tribal SIB Churches with similar backgrounds in traditional medicinal practices.

These traditional herbal remedies fit into three main types: 1)Natural, 2)Spiritually Manipulated, and 3)Mystical. Natural herbal remedies use plants that are believed to have natural properties that are curative. Spiritually manipulated remedies use plants in conjunction with psychic practices and spiritual manipulation to treat the patient (http://www.christian information.org/article.asp?artID=65). Mystical remedies use plants and herbs that are believed to have some magical powers in themselves, without the need for spiritual manipulation.

What is the difference between Traditional Herbal Remedies and modern Western medicines? A medical publication describes all medicines as herbal-based compounds. Herbal remedies have exclusively been used in the Eastern cultures in their natural form and do not have any synthetic additions whereas Western medicine evolved into synthetic compounds utilizing chemicals. These chemical processes allow pharmacists to regulate dosage and set standards.

Christian Responses to Traditional

Herbal Remedies

Some Penan Christians use all categories of traditional herbal remedies. However, most Penan Christians distinguish between the different categories and limit their use of traditional herbal remedies accordingly. A prominent local SIB leader once said, "Any herbal remedy that is naturally taken from plants for their medicinal value is God's gift to us humankind; any herbal remedy that is being "mouthed" has devilish origin and intent and is never to be practiced by Christians". Being "mouthed" means the practitioner has to employ psychic practices by invoking or calling spirits to "treat" the patient (http://www.christianinformation.org/article. asp?artID=65).

Application and Contextualization

First Corinthians 8:1-13--Making Decisions

Based on Love

The principle underlying First Corinthians 8:1-13 is "Love is superior to knowledge." Penan Christians should make their decision on whether to use traditional herbal remedies based on their love for other Christians rather than knowledge. The question that arises is, "Would the practice of their knowledge with regard to herbal remedies harm another Christian?" From this perspective there does not seem to be any harm with using natural herbal remedies. Though some Penan Christians eschew the use of natural herbal remedies, the use of these remedies by other Christians is so common that it probably would not present a threat to them. These plants have been used as traditional and cultural remedies for generations and it is an accepted practice among Christians. However, some Penan Christians employ plants that are believed to have mystical powers as well as psychic practices and spiritual manipulation to treat patients. These practices could be a threat to some Penan Christians who could be led to compromise their commitment to Christ because the association of these practices with their pagan past.

First Corinthians 9:1-23--Making Decisions

For the Sake of the Gospel

The principle underlying First Corinthians 9:1-23 is "The Priority of Evangelism." Penan Christians should make their decision on whether or not to use traditional herbal remedies based on their desire to evangelize the lost rather than claim their rights or freedom. Where Scripture does not clearly prohibit neutral practices, it is better to forgo rights and freedom for the sake of evangelism. The question that arises is, "Would the use of their rights and freedom with regard to traditional herbal remedies hinder the ability of some to accept the gospel?" The use of natural herbal remedies should not be a problem from this perspective because there is no direct association of these remedies with Spiritism. The use these natural herbal remedies is an established practice among the Penan and would not confuse the lost. However, using mystical herbal remedies or remedies accompanied by spiritual manipulation would send a mixed message that could damage their Christian witness. Therefore, these categories of traditional herbal remedies should be avoided since they are detrimental to evangelistic efforts.

First Corinthians 9:24-27--Making Decisions

With Purpose and Discipline

The principle underlying First Corinthians 9:24-27 is "The Necessity of Discipline." Penan Christians should make their decision on whether or not to use traditional herbal remedies based on their need for a disciplined Christian life. They should choose what is best for their development as a Christian rather than just what is acceptable. The question that arises is, "Would the use of traditional herbal remedies contribute to or detract from their development as Christians? In this passage Paul describes the strenuous discipline of the athletes in preparation for the games. Every athlete is disciplined and strenuously trains and competes in order to win the prize. Penan Christians must also be disciplined, diligent, and persistent to reach the finish line and win the race. From this perspective natural herbal remedies can be used because they pose no threat to disciplined Christian living. Some mystical herbal remedies may also be used because they sometimes have natural healing properties. These traditional herbal remedies should be studied further by leading institutions so as to authenticate the herbs' therapeutic value. However, Penan Christians should learn to rely more on faith in God and in the power of prayer. The use of herbal remedies accompanied by psychic practices and spiritual manipulation should certainly be avoided.

First Corinthians 10:1-13--Making Decisions

Without Presumption

The principle underlying First Corinthians 10:1-13 is "The Urgency of Avoiding Presumption." Penan Christians should not presume on God's grace when they make their decision on whether or not to use traditional herbal remedies and thereby incur God's judgment. The question that arises is, "Have they presumed that God will be gracious and forgive them even if they sin and used traditional herbal remedies in a sinful way that could result in God's judgment?" Some Penan Christians take for granted that they are saved and secure. As a result they may use traditional herbal remedies indiscriminately. However, in this passage Paul describes how Israel had their equivalents of baptism and the Lord's Supper and yet God judged them severely when they sinned against him. Penan Christians need to have an adequate teaching on what Scripture teaches with regard to sin and the security of the believer and not neglect its warnings. Natural herbal remedies are not a problem from this perspective since there is no direct connection with pagan religion. However, mystical herbal remedies do at least have a connection with paganism and may be a problem. Herbal remedies accompanied by psychic practices should certainly be avoided because of their direct connection with Spiritism.

First Corinthians 10:14-22--Making Decisions

Without Compromise

The principle underlying First Corinthians 10:14-22 is "The Foolishness of Idolatry." Penan Christians should not compromise their relationship with God by committing idolatry when they make their decision on whether or not to use traditional herbal remedies. The question that arises is, "When does the use of traditional herbal remedies become idolatry?" Paul teaches that some cultural practices are so closely related to the worship of pagan gods that they are equivalent to idolatry. Conceivably Penan Christians could make even natural herbal remedies an idol if they rely on them rather than trust in God for healing. However, Penan Christians do not rely on these natural herbal remedies apart from God and usually pray before applying them. Again, mystical herbal remedies do at least have some connection with paganism and may be a problem. Penan Christians should avoid the use of these mystical herbal remedies if they believe their use may compromise their commitment to God. Herbal remedies accompanied by psychic practices should certainly be avoided because of their direct connection with Spiritism.

First Corinthians 10:23-11:1--Making

Balanced Decisions

The principle underlying First Corinthians 10:23-11:1 is "Freedom with Responsibility." Penan Christians have the freedom to use traditional herbal remedies as long as choosing to do so is not harmful and destructive. One question that arises is "Should Penan Christians avoid natural herbal remedies even though they are permissible and naturally good for their wellbeing? Paul teaches in verse 23 "Everything is permissible but not everything is beneficial; everything is permissible but not everything is constructive." Therefore, another question that arises is "When is the use of traditional herbal remedies harmful and destructive?" Penan Christians are free to act according to their conscience, but must also live in love and concern for others. They are responsible for others and not free to act with disregard for the welfare of others. Though they are free, their actions should be tempered with responsibility so that they edify and mature others. Penan Christians are free to practice natural herbal remedies because these are gifts from God. However, they should exercise caution about using mystical remedies and only do so if there is no possible danger to themselves or others. Traditional herbal remedies that are accompanied by psychic practices must be avoided because of their close link with Spiritism and potential destructiveness to self and others.

Conclusion

Penan Christians should not reject natural herbal remedies because they are God's gift for healing and no one is harmed by their use. Penan Christians must never dabble in traditional herbal remedies that invoke spirits because they can harm themselves and others and provoke God's jealous wrath. As regards mystical herbal remedies, the response of Penan Christians depends on specific circumstances and individual cases. They must be used with accountability and balance.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at https://www.smashwords.com/profile/view/drwhlawson. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

