(Chaps. 8:1–11:1)
In chapter 8, the Apostle continues the subject of Christian liberty, but in relation to idolatry. In chapters 6:12–7:40 he has dealt with the subject in the sphere of moral things; now he looks at it in relation to spiritual things. In chapter 8, he deals with the Christian’s liberty in relation to how it will affect the Christian community, and then in chapters 9-10 he looks at it in relation to those who are without—the public testimony of Christianity before the world. Thus, he treats the subject from the smallest point and works out to its widest. He starts with our own bodies (chap. 6), then moves to our marriage partner (chap. 7), then to our brethren with whom we walk (chap. 8), and then lastly, before the world (chaps. 9-10).
Christian Liberty in Relation to Our Brethren
(Chap. 8:1-13)
There were those at Corinth who were taking liberty to eat meats offered to idols, but in doing so, they were in danger of causing some of their brethren to stumble. Paul, therefore, turns to correct this by giving them a universal principle that would regulate Christian liberty in relation to things offered to idols.
This chapter is similar to Romans 14 as both deal with the use and misuse of Christian liberty. There is a difference however; Romans 14 is dealing with the weak Jew who has been converted out of Judaism, whereas 1 Corinthians 8 is dealing with the weak Gentile who has been converted out of idolatry.
The Difference Between Knowledge and Love
Vss. 1-3—Most at Corinth understood that since an idol was nothing that food was a non-issue with God. They thought they were free to act as they pleased in regard to food offered to an idol and there would be no strings attached. Paul teaches them that their liberties needed to be regulated so that they wouldn’t offend any who were “weak” in the faith.
A person might know that an idol is nothing, and therefore, go into an idol temple and eat meat offered to an idol (vs. 10), or buy meat in the market place that was offered to an idol (chap. 10:25). But this raises a question, “Would it be right to do it if it stumbled our brother?” Paul shows in this chapter that knowledge in itself is not sufficient to guide us in these matters. This question cannot be answered merely by “knowledge,” but it can be settled by “charity [love].” Knowledge without the exercise of love can lead a person to act without considering the effect that his act may have on others.
This leads the Apostle to compare knowledge and love. “Knowledge,” not held in communion with the Lord, tends to puff a person up with pride, whereas “love [charity]” considers the welfare of our brother (vs. 1). There is quite a difference; knowledge tends to puff up oneself, whereas love builds up (edifies) others. Knowledge occupies us with the thing in question—its merits and demerits—but love thinks of our brother. If knowledge were the only principle that applied in the matter, it could lead to outright arrogance, and surely offence. Paul was not belittling knowledge; he was showing that it must be held in love.
He goes on to say that since none of us know all the truth, for we can only know in part now (1 Cor. 13:9), we should be careful in using our knowledge without considering that we might not have things quite right. If one imagines that he has acquired knowledge, and is complacent about it, he is showing that he lacks understanding on how it ought to be held and practised (vs. 2). Moreover, if a person truly loves God, it will be manifest in his actions toward his Christian brother (1 John 5:1-2). The person who approaches this subject of liberty from the standpoint of love will be “known” of God in the sense that He will take note of that person and will give him a special sense of His approval (vs. 3).
The Difference Between Idols and the True God
Vss. 4-6—The question of eating meats offered to idols leads the Apostle to draw a brief but important comparison between idols and the true God. Idols are only “called gods” because they are either outright fakes or manifestations of demons. None of them are truly gods. Knowing this gives one to understand that there is nothing to an idol.
Knowledge Must Be Regulated by Love
Vss. 7-10—Since we are all at different stages of growth, not all Christians have this knowledge concerning idols. Some were not able to rise above the deeply rooted prejudices of their respective backgrounds in regard to idols. They were “weak” in the sense of being deficient in Christian knowledge. Some converted out of heathendom were not entirely convinced that idols were non-entities and that meats offered to them were no different from other meats. Care must be taken not to stumble these persons (vs. 9). For some, to eat meats offered to idols could lead to a bad conscience, and abandoning a good conscience could lead a person to do something that would destroy (“perish”) him, in the sense of making shipwreck of his Christian life and testimony (vs. 10). He, of course, wouldn’t perish in the sense of losing his salvation, for the Lord said that His sheep “shall never perish” (John 10:27).
In verses 11-12, the seriousness of offending a weak brother in Christ is emphasized. If the Lord loved that person so much that He was willing to die for him, shouldn’t we be careful not to hinder his spiritual progress by doing something that would stumble him? It would be a “sin against Christ.”
In verse 13, he concludes his remarks by laying down a simple principle that would regulate our liberty in regards to our Christian brother. Before we exercise our liberty in a given area not forbidden by Scripture, we should consider what effect it will have on our brother. If the thing that we allow might cause him to stumble, then we ought to forego it—love would do that. In all such matters the Christian must not only use knowledge, but also love.
This principle that Paul has brought before the Corinthians is essential to the health and welfare of a local assembly. It has a broad application to all things having to do with life in the assembly that are of a secondary importance––i.e. things which do not attack of undermine the Person and work of Christ. If this principle were acted on in our interactions with one another, there would be far less offences given and taken.
Knowledge tends to see things black and white, without considering any other qualifying factors. A person acting merely on that line sees things as either right or wrong. Often they will go around correcting others in the assembly on small issues that they feel are wrong, thinking that they are doing God a service. But they often leave a trail of offence behind them. They feel justified in their actions and “chalk it up” to being faithful. Unfortunately, dealing with things on the line of knowledge only is usually destructive to happy assembly life. It does not make for peace (Rom. 14:19). Divine love, on the other hand, considers our brother “for whom Christ died” and is careful not to offend in these secondary matters. It will not compromise principles, but also considers the state and the stage of growth in the ones whom it seeks to reach. Love waits for its opportunities and deals with things with the love of Christ.
Christian Liberty in Relation to Serving the Lord
(Chap. 9:1–10:14)
In chapter 9, Paul continues the subject of Christian liberty, applying it to the service of the Lord. He digresses from the subject of liberty in relation to idolatry to illustrate his point in chapter 8: Namely, that we must be willing to forgo certain liberties for the testimony of the Lord. Again, he uses his own life and ministry as an example. He fastens on two “rights” (J. N. Darby Trans.) or liberties in particular that he had as the Lord’s servant and shows that while he had every “right” to those liberties, he surrendered them for the sake of reaching and helping others.
The Verifications of Paul’s Apostleship
Vss. 1-3—His apostleship was something that some among the Corinthians questioned, since he was not among the twelve chosen by the Lord on earth. He states that he is indeed an Apostle because he had “seen Jesus our Lord” (Acts 9:4-5). A further evidence to his apostleship was the assembly at Corinth. It owed its existence to his labours (Acts 18:1-11). He says, “Are not ye my work in the Lord?” These were two verifications of his apostleship. Having established that, he takes up two specific areas where he had “power” (a legitimate “right”) as a servant of the Lord to partake (vss. 4-27).
Paul’s “Right” to Partake of the Ordinary Mercies in Natural Life
Vss. 4-5—Firstly, he speaks of his liberty to partake of the ordinary mercies of life—“to eat and to drink” (vs. 4), and to “lead about a sister, a wife” (vs. 5). Being a servant of the Lord, he had that power [“right”]. He had liberty to partake of the normal things of life, and points to the “other apostles, and the brethren of the Lord, and Cephas” (Peter) who all rightly partook of that liberty.
Paul’s “Right” to be Financially Supported by Those to Whom He Ministered
Vss. 6-14—Secondly, Paul had a right to be financially supported by those to whom he ministered. He had a “right” to “forbear working” (full time) and to receive help in “carnal (temporal) things” in return for his ministry in “spiritual things” (vs. 7). He proceeds to list several things to support this right:
1) It is customary to remunerate workers. He cites three examples from ordinary life—a soldier, a farmer, and a shepherd (vs. 8). Working for the Lord should not be treated with any less importance.
2) It is according to the Mosaic Law (vss. 8-9). He quotes from Deuteronomy 25:4 to show that the Law of Moses supported such a practise in principle. It was not written merely for God’s care of oxen (who are typical of servants of the Lord) only but for “our sakes” (vs. 10).
3) The tabernacle and “the temple” system that was ordained of God supported the idea of paying those who did the work (the priests and the Levites). Those who “attend at the altar partake with the altar” (vs. 13; Num. 18:8-20).
4) It was exercised by other Christian workers. If they had a “right” to be supported by those to whom they ministered, why couldn’t Paul? After all, he was their spiritual father in the faith, and therefore, had a right to their “carnal things” (vs. 11).
5) The Lord ordained it for His disciples when they were sent out to preach (Luke 10:7). “They which preach the gospel should live of the gospel” (vs. 14). In this, He set the example for Christian workers.
The Principle of Surrendering One’s “Right” for the Blessing of Others
Vss. 15-23—Having established that he had such “rights,” Paul hastened to say, “But I have used none of these things” (vss. 12, 15). He had a “right” to such liberties, but he elected to not exercise those rights because he didn’t want to stumble any to whom he preached. He relinquished them so that he could reach more souls. For instance, when he was among the Corinthians, he worked with Aquila and Priscilla in making tents, which was their mutual profession (Acts 18:1-2; 20:34; 2 Thess. 3:7-9). This beautifully illustrates the fact that Christian living and service is all about making sacrifices for others; its object is not to please self. The Lord Jesus is our great example. He “pleased not Himself” (Rom. 15:1-3).
Vss. 17-18—Paul felt compelled to preach the gospel, and he did it “willingly.” He threw himself into the ministry of the Word with unselfish abandon. While he refused material recompense, he knew that he was not without reward for his labour. He could boast that the gospel was “without charge,” and he had the joy of reaping—seeing souls being saved.
Vs. 19—In one sense, refusing to exercise his “right” gave him greater liberty. It made him “free from all men,” in that he was not dependant on any human for financial help, and thus would be less likely to be influenced by their desires. In doing this, he sought to make himself a “servant unto all” that he might “gain the more” people by the gospel. He surrendered his right of Christian liberty to reach them and made himself “as” they were, as far as their customs were concerned. He would adapt himself to those to whom he sought to reach with the gospel if it didn’t compromise the truth. It was a voluntary restraint of his liberty and just shows the lengths to which his love for souls would go to reach them with the gospel.
Vss. 20-21—When he was trying to reach the “Jews,” he would surrender his right of Christian liberty and become “as a Jew.” He did this, he says, so that he might “gain them that are under the law.” Note: he doesn’t say that he formally took up the position of being a Jew again; he says became “as” a Jew. This would be in customs, habits, dietary concerns, etc. Vice versa, when he was reaching out to “them that are without law” (the Gentiles) he would be “as without law.” In case any might think that this included abandoning his morals and living like the heathen, he adds in a parenthesis, “Not as without law to God, but as legitimately subject to Christ” (vs. 21—J. N. Darby Trans.). This means that he would go along with the customs of the Gentiles as far as he possibly could, without compromising principles of holiness and spirituality. This was the kind of wisdom that won souls (Prov. 11:30); it involved self-denial.
Vss. 22-23—Paul says, “To the weak became I weak, that I might gain the weak.” That is, to those who were simple in their understanding of divine subjects, he was careful to bring things down to their level when communicating with them, using simpler terms to express the truth. He would focus on elementary truth with such. Thus, he adapted himself to the various situations in which he found people, but at the same time, he took care to not compromise principles of holiness and truth.
In chapter 8, love would not let the Apostle do anything that would offend the consciences of his weaker brethren. In chapter 9 his love went farther—beyond the Christian community—it would not allow him to do things that would be offensive to unbelievers to whom he witnessed. By purposely relinquishing his Christian rights or liberties to win those to whom he ministered, he was an example to the Corinthians of normal Christian love sacrificing itself for the blessing of others. It shows that all such rights in Christian liberty are to be subservient to the interests of Christ and His testimony in the gospel.
The Need for Self-Control in Exercising Christian Liberty
Vss. 24-27—He goes on to show that a person has to be careful in taking liberties for another reason—it could have a negative effect on him, whereby he comes under the power of the carnal appetites of the body. He has spoken of the need for self-denial in the giving up of one’s rights or liberties; now he speaks of the need for self-control of the baser instincts of human nature. Later he will speak of the need for self-judgment (1 Cor. 10:12; 11:28).
He points to the athletes of the world being “temperate” (having self-control) in all things as they train themselves to compete for “a corruptible crown” in their games—an allusion to the original Olympic Games (vss. 24-25; 2 Tim. 2:5—J. N. Darby Trans.). Likewise, a Christian in the service of the Lord must also use self-control to have the Lord’s approval in the coming day of glory. To win “the prize” one had to live and serve in God’s vineyard according to God’s principles. To do this required keeping the body “under” control.
In verses 26-27, Paul used himself as an example in self-control. He was careful to not indulge in the appetites of the body, but kept it in “subjection” so that it would not be a hindrance to him in service. It has been said that the body is a good servant, but a poor master.
He shows that it is possible for one who was preaching to end up as a “castaway.” The word “castaway” is translated elsewhere “reprobate” and surely refers to a lost soul (Rom. 1:28; 2 Cor. 13:5-7; 2 Tim. 3:8; Titus 1:16). We mustn’t take from this that a Christian can lose his salvation. The subject in question in the chapter is preaching, not salvation. It’s possible for a person to be a preacher and yet not be saved, and thus, end up a castaway. Judas Iscariot was such a person. The man the Lord spoke of in Matthew 7:22 is another example. There are many who are such today in the Christian profession.
He brings this in because there were ones among them who were preaching who did not seem to be real at all. Their habitual indulging in the things of the flesh (taking liberties) without self-control brought to light that something was terribly wrong. If one carries on in such activities, it may be that they are not saved at all.
Some have thought that since the word means “disapproved” or “rejected” that Paul was referring to a man’s ministry being rejected, not himself personally. Hence, his ministry would be rejected because his life was in disorder. This would certainly be true, but the word “castaway” must not be taken in that limited sense. It is not used that way elsewhere in the New Testament. It means that the whole person is rejected because he is lost. J. N. Darby said, “To be a castaway is to be lost—to be punished with everlasting destruction from the presence of the Lord.” Paul, “in a figure, transferred” such to himself (1 Cor. 4:6) and thus handled the matter delicately, not singling out anyone in particular. The point he makes here is that he wanted to show by his whole manner of life (in keeping his body in subjection) that he wasn’t one of those reprobates.
Abusing Christian Liberty Brings the Hand of God Upon Us in Governmental Judgment
Chap. 10:1-14—Such being the case, Paul goes on to address the mixed multitude among the Corinthians and warns those who were mere professors of the danger of God’s judgment. This shows that it is a solemn thing to be externally connected with the testimony of God and not be real.
He shows that all who identify themselves with the Christian testimony are going to be tested as to their reality or their lack thereof. And even if a person was a real believer, partaking of spiritual privileges doesn’t guarantee his preservation. If he didn’t “keep under” his body, but misused his liberty, he would come under the governmental dealings of God.
He points to Israel as an example. They were given some wonderful privileges in their relationship with Jehovah, yet when they were tested in the wilderness many of them proved to not be real at all. He outlines five great privileges that Israel had and then passes on to speak of five different evils that they fell into and God’s corresponding discipline. The net result was that they were sifted out of the testimony of the Lord. They were “strewed in the desert” (vs. 5 – J. N. Darby Trans.). Deuteronomy 2:14 says that they were “wasted out from among the host.”
The privileges that they had, in principle, are the same that Christians have—only we have them in a greater way. And the evils that they fell into are the same evils that Christians can fall into. Furthermore, the governmental judgment that fell on them is the same, in principle, that can fall on us. His ways with Israel demonstrate the very real possibility of being sifted out of God’s testimony today.
Five Great Privileges
Vs. 1—“The cloud”—they had His divine presence with them. Christians also have the Lord’s presence with them (Matt. 28:20; Heb. 13:5).
Vs. 1—“All passed through the sea”—they had a divine deliverance. Christians have experienced a great deliverance in the death of Christ (Gal. 1:3-4).
Vs. 2—“All baptized unto Moses”—they had a divinely appointed leader. Christians have Christ as their Leader (1 Pet. 2:25).
Vs. 3—“All ate the same spiritual meat”—they had a divine provision of food (the Manna). Christians have Christ as their food (John 6:47-58).
Vs. 4—“All did drink the same spiritual drink”—they had a divine provision of running water. Christians have the divine provision of the Spirit of God given to them which springs up into the enjoyment of eternal life (John 4:14).
Five Evils & Their Corresponding Discipline
Vss. 6-11—Having such privileges made the children of Israel very responsible before God, for with every privilege there is a responsibility. Since Christians have those privileges in a greater way, we are even more responsible than Israel. If we abuse our liberty and live after the flesh, God will put His hand upon us in a governmental dealing, by which we will be taught by discipline to walk in holiness. It is a solemn fact—God judges His people in a governmental way if need be, but of course, not in an eternal way. Peter says, “It is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear” (1 Peter 1:16-17). He also says, “He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers: but the face of the Lord is against them that do evil” (1 Peter 3:10-12). Again, he says, “The time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:17)
In using Israel’s history as an example, Paul shows that there are at least five different ways a person could be sifted out of the fellowship to which all Christians are called (1 Cor. 1:9). (The Apostle does not take them up in chronological order.)
1) Lusting After the World
(Vs. 6; Num. 11:4-6, 33-34) The children of Israel wanted Egypt’s foods, and God gave it to them, but He also sent leanness into their souls (Psa. 106:14-15). By insisting on having those things, they perished under the judgment of God and thus were removed from His testimony through a plague from the Lord. This is a type of Christians lusting after the world and insisting on it to the point where they are drawn away. God allows the “plague” of the world’s influence to affect them, whereby they are drawn away by it and thus sifted out.
2) Practising Idolatry
(Vs. 7; Ex. 32:1-8, 25-29) The children of Israel worshipped the golden calf and called it a feast unto Jehovah. They consequently became insensible through that spiritual corruption (Ex. 32:6, 18, 25; Psa. 115:4-8). They came under judgment by the hand of their brethren who acted for God (Ex. 32:26-28). This is a type of those engaging in spiritual evil (perhaps doctrinal or ecclesiological) whereby they come under the administrative judgment of excommunication by the hand of their brethren.
3) Engaging in Immorality
(Vs. 8; Num. 25:1-9) The children of Israel were invited to enter into fornication with the daughters of Moab. Judgment fell on them by the javelin of Phinehas and through the plague of the Lord. This is a type of being excommunicated for moral evil (1 Cor. 5:11-13).
4) Tempting the Lord
(Vs. 9; Num. 21:4-9) The children of Israel tempted the Lord by questioning the wisdom of His ways. God sent serpents among them and many perished. We, too, can question the wisdom of God in His sovereign will in our lives, but it is a sin that He does not take lightly. What happened to Israel is a type of God allowing Satan, “that old serpent” (Rev. 12:9), to get in on us in a special trial whereby we are taken away in some way. It is a stroke of God’s judgment.
5) Murmuring and Complaining
(Vs. 10; Num. 16:1-3, 41-50) These people murmured and complained about a dealing of the Lord with a party of men that rose up in rebellion against the God-appointed leadership in Israel. Korah and his company had formed a party to challenge God’s order of priesthood. They thought that they had a justified cause in challenging the place of Moses and Aaron, but God took them away in judgment. After the judgment fell, the people referred to here sympathized with the rebels who were judged. They murmured and accused Moses and Aaron of killing them! These also fell under God’s judgment and were swept away. It is a type of those who would sympathize with a party that has gone out from the assembly in some cause. God’s judgment on such is for them to be swept away with the party and removed from the fellowship where the Lord is in the midst. There have been many who have been removed in this way—in the so-called “divisions” that happen among God’s people.
Vss. 11-13—The Apostle has given a lengthy warning to all who might be inclined to abuse Christian liberty by indulging in the flesh in some way. He has shown that we cannot do it without incurring the discipline of God. He reminds us that those things that happened unto them (Israel) were written as “ensamples [types]” for “our admonition.” In other words, we are supposed to learn from these things.
He concludes by giving a call to self-judgment, saying, “Let him that thinketh he standeth take heed lest he fall.” Pride and self-confidence lead to having a fall (Prov. 16:18). If there were any who thought that the temptations they were facing were too great, he adds the encouraging words, “God is faithful, who will not suffer (allow) you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
Christian Liberty in Relation to the Lord’s Table & Fellowship With Idols
(Chap. 10:15–11:1)
The Apostle has addressed Christian liberty in relation to our brother in Christ (Chap. 8) and in relation to our service for the Lord (Chap. 9:1–10:14). Now he looks at Christian liberty in relation to fellowship at “the Lord’s Table” (Chap. 10:15–11:1).
A “table,” in Scripture, symbolizes fellowship. In the case of “the Lord’s Table,” it symbolizes the ground of fellowship God has for all Christians where the Lord’s authority is recognized and bowed to. It is a spiritual ground of principles upon which Christian fellowship is expressed and the unity of the body is exhibited in practise. Scripture does not say the Lord’s “tables” (plural), but the Lord’s “Table” (singular), because there is only one such ground of fellowship to which Christians are called and that the Lord owns with His presence in their midst (1 Cor. 1:9; Matt. 18:20).
The Principle of Identification
Vss. 15-20—In these verses, the Apostle lays down a basic principle in regard to fellowship, and then applies it to the situation at Corinth. We might call it the principle of identification. That is, by partaking in a religious service of any kind we are identified with all that that system upholds and represents whether we personally believe such things or not. Our act of partaking with them is an expression of our fellowship with all that exists there. He shows that it is true in Christian worship and fellowship, and also in Judaism and in paganism. In each case, the principle of identification exists.
In regard to Christianity, he said, “The cup of blessing which we bless, is it not fellowship with the blood of Christ? The loaf which we break, is it not fellowship with the body of Christ?” (Vs. 16—W. Kelly Trans.) It is clear from this that our act of breaking bread (partaking of the Lord's Supper) is an expression of our fellowship with the Lord and His table and all those with whom we break bread.
In regard to Israel (Judaism), he shows that the same principle exists, saying, “See Israel according to the flesh: are not they that eat the sacrifices in fellowship with the altar?” (Vs. 18—W. Kelly Trans.) One who partakes of the sacrifices at the Jewish altar is identified with all that that altar represents.
He also shows that the same principle holds true with the idolatry in paganism, saying, “The things which the Gentiles sacrifice, they sacrifice to devils [demons] and not to God: and I would not that ye should have fellowship with devils [demons]” (vs. 20). Those who partake of the “cup of devils [demons]” are in fellowship with demons.
Vss. 21-22—The Apostle then reasons with the Corinthians concerning their carelessness in regard to their associations. Apparently, they had been partaking of things that were in pagan temples and thought nothing of it. But God does not want His people to be in fellowship with spiritual evil or practise (2 Cor. 6:14-18). By doing so they were identifying “the Lord’s Table” with the table of demons. Therefore, Paul would have them to desist immediately, saying, “Ye cannot drink the cup of the Lord, and the cup of devils [demons]: ye cannot be partakers of the Lord’s Table, and of the table of devils [demons]” (vs. 21).
This principle of identification has a much broader application than idolatry. The point Paul establishes in these verses is that if we partake of the Lord’s Table, we must watch that we do not partake in anything that is inconsistent with it and its holiness. It means that breaking bread at the Lord’s Table demands separation from all other tables, whether it is in Judaism, or in paganism, or even in the unscriptural Christian places of worship in Christendom. Being in “communion [fellowship]” with the “blood” and “body” of Christ at the Lord’s Table necessarily demands the exclusion of all other communions (fellowships). To do such is to provoke the Lord to act in a governmental dealing of judgment, as He did with Israel (vs. 22).
There are many man-made tables (fellowships) in the Christian world today, but the Lord cannot condone their existence with His presence in their midst collectively. In doing so He would be condoning the many divisions in the Christian testimony. He is with all Christians individually at all times (Matt. 28:20; Heb. 13:5), so in one sense He is with them. However, He cannot be in the midst of the various Christian fellowships in the sense of Matthew 18:20—which is His presence collectively, condoning the very ground upon which His people gather and authorizing their administrative acts. He is simply not in every place where Christians gather in this sense. Therefore, if those who eat at the Lord’s Table eat at these other tables also (either schismatic Christian, Jewish, or pagan), they could incur the governmental judgment of the Father (1 Cor. 11:27-32; 1 Peter 1:16-17).
Some have asked, “If there is only one Lord’s Table, and it signifies the only ground of Christian fellowship that He owns, then which group of Christians has it?” This question has put the focus in the wrong place. It is focusing on the people who are at the Lord’s Table. Our answer as to who has the Lord’s Table is—the Lord! It is His table, and He is leading exercised believers to it. There is always a danger of shifting the focus from the Lord in the midst to the people whom the Spirit of God has gathered and saying that they have the Lord’s Table. This is a mistake; our focus should be Christ. Our gathering together is to be “unto Him” (Heb. 13:13).
The fellowship expressed at the Lord’s Table in the breaking of bread embraces all true Christians, though all may not be at His Table. We see in the “one loaf” every member of the body of Christ (vs. 17). The Lord’s Table is where all Christians should be. Since the Christian profession today is in ruin, and there are hundreds of Christian fellowships all claiming to have the Lord in their midst, exercised Christians must seek out that place of the Lord’s appointment where His table is, using the resources God has given—the principles of the Word of God, prayer, and the leading of the Spirit of God (Psa. 25:9; Prov. 25:2; Luke 22:10). It comes down to this simple fact—there cannot be two (or more) fellowships of Christians on earth that the Lord identifies with as being on the divine ground of gathering. Christ is not divided (1 Cor. 1:13).
Leavened or Unleavened Bread in the Breaking of Bread
Some have wondered whether there should be leavened or unleavened bread in the breaking of bread. At the time when the Lord instituted the feast of remembrance, it certainly was unleavened bread that they used, because Jews were not to have anything leavened in their houses at the Passover (Exodus 13:7). The Lord surely would have kept the Passover supper in accordance with the Scriptures. But, let us remember, when He instituted the Lord’s Supper, it was still in a Jewish setting. It was for Jewish disciples who were waiting for the setting up of the kingdom on earth (Matt. 26:26-30). It had not its Christian significance at that time. Paul’s ministry in this chapter sets it in its proper Christian place, and gives it its Christian meaning. In the Greek, the word “loaf” (vs. 17) implies bread risen with leaven—yeast. Unleavened bread is never translated as a “loaf” in the New Testament. Since Paul speaks of the bread used in the Supper as a “loaf,” it is quite acceptable to have bread that is leavened in the breaking of bread.
Difficult Questions Regarding Identification
Vss. 23-30—Having warned of fellowship with idolatry through identification, the Apostle goes on to answer some questions that might arise concerning eating meats apart from the idol’s temple. Difficulties would present themselves in markets and at meals in private homes where food had been offered to an idol. The pagan world was filled with idols, and most of the animal carcasses on sale at marketplaces and eaten in homes had been killed in connection with idol sacrifices. Since that was the case, the question was, “What should they do in such situations?”
He goes back to the great principle he laid down in chapter 6:12 in regard to Christian liberty. He says, “All things are lawful unto me, but all things are not expedient [profitable].” Notice: he applies it to himself, for each must be “fully persuaded in his own mind” (Rom. 14:5). He reminds them of the basic principle of Christian sacrifice for others, saying, “Let no one seek his own advantage, but that of the other” (vs. 24 – J. N. Darby Trans.).
If there were ones who had a weak conscience about such things (1 Cor. 8:7), they were to be careful about what they did by not asking where the meat had come from when buying or eating it. They were to do this for the “conscience sake” of that weak brother. If they were at a feast, they were not to ask questions about where the meat came from so they could honestly say they didn’t know the meat’s prior connection (vs. 25). But if someone at the dinner voluntarily told them that it was “offered in sacrifice unto idols,” they were not to eat it so as to protect the conscience of a weak brother. This is the kind of godly Christian care that we should have for one another (vss. 27-28).
We are, therefore, governed somewhat by the “conscience ... not thine own, but of the other” (i.e. our brother). Genuine love and concern for one another would make us glad to forego some liberty so that our weak brother would not be stumbled (vss. 29-30).
Two Further Principles of Christian Liberty
Vss. 31-33—Before closing his remarks on Christian liberty, he gives two further principles that are to govern us. He has already spoken of two great principles when he opened the subject—first, we should partake of something only when it is spiritually “profitable” (1 Cor. 6:12a), and second, when it doesn’t bring us under its “power” in an enslaving way (1 Cor. 6:12b). Now he adds two further principles.
If we engage in some liberty, we are to make sure that we are doing it “to the glory of God” (vs. 31). If it’s done merely for self, then it probably is not for the glory of God. Another underlying principle is to make sure that we “give none offence” in what we allow (vs. 32). This care is not just toward our brethren, he says, “neither to the Jews, nor to the Gentiles, nor to the Church of God.” We are to be careful not to give offence to anybody as every person in the world is in one or the other of these three classes. Our liberty, therefore, is to be regulated in regard to the public testimony of Christianity in general (vs. 33). The purpose of making such sacrifices in Christian liberty is not in seeking our own profit, but the good of others, so “that they may be saved.”
The gospel is written a chapter a day,
By deeds that you do and by words that you say,
Men read what you write, whether faithless or true,
Say, what is the gospel according to you?
Summary of Four Great Principles That Are to Govern Our Christian Liberty
Paul has touched on four great governing principles in regard to the exercise of Christian liberty:
We are to partake of something only when it is spiritually “profitable” (1 Cor. 6:12a).
We should partake of something only if it doesn’t bring us under its “power” in an enslaving way (1 Cor. 6:12b).
We should partake of something only if it is “to the glory of God” (1 Cor. 10:31).
We should partake of something only if it will not stumble our brethren (1 Cor. 8:13) and/or “give none offence” to others (1 Cor. 10:32).
Paul’s life was a shining example of this. Therefore, he ends his comments on Christian liberty by saying, “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:1).