Notes on 1 Corinthians 10:23 and 11:1

Narrator: Chris Genthree
1 Corinthians 10:23; 1C0 11:1  •  4 min. read  •  grade level: 8
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Thus had the apostle shown the danger of idolatry, from the inveterate tendency, not of the Gentiles merely in their habitual worship of idols, but of the very people separated to Jehovah as His witnesses against it. He had also proved that to partake of sacrificial feasts in a heathen temple is none the less idolatrous, because, if the idol is nothing, the demons are very serious indeed, as the enemies of God and man. The meat in itself maybe harmless, but to eat it thus is to have communion with the demons behind the idol, and so to renounce the fellowship of Christ. For one cannot have both: Christianity, Judaism, heathenism, are exclusive of each other. The Lord must feel and judge such unfaithfulness on the part of His own; His love and honor could not pass by a virtual renunciation of Himself.
But if a Christian should abstain from idol sacrifice out of love to a weak brother, and yet more for fear of provoking the Lord's jealousy, is it wrong in itself to eat such meat? Certainly not. As he began, so he closes. “All things are lawful, 1but do not profit; all things are lawful, 2 but do not edify. Let no one seek his own [advantage], but his neighbor's [literally, that of the other].” (Vers. 28, 24.) The principle laid down in chapter 6 is enlarged. It is not merely lawful “to me,” nor it is a question here of being brought under the power of any. There indifference as to meats exposed some to impurity, here to idolatry. The apostle urges not merely exemption from evil, but positive edification. This love alone secures; because it looks not at its own things, and seeks the good of others. It would please one's neighbor, with a view to good to edification. Even Christ, in whom was no evil, did not please Himself, but rather took on Himself the reproaches of those that reproached Jehovah. Thus it is not enough to avoid being brought under the power of anything, but one should seek the profit, not of self, but of others, and the building up of all.
Hence we have the principle applied in general, and tested particularly, in verses 25-80. “Everything that is offered for sale in the shambles eat, examining nothing for conscience sake: for the earth [is] the Lord's, and its fullness. And if any of the unbelieving inviteth you, and ye desire to go, all that is set before you eat, examining nothing for conscience sake. But if any say to you, This is sacrificed,3 eat not for his sake that pointed [it] out and conscience,4 but conscience, I say, not one's own, but the other's; for why is my liberty judged by another conscience? 5If I partake with thanks, why am I evil spoken of for that for which I give thanks?” Thus the principle of God's creation holds good for all that is on sale in the market, as well as for what might be on an unbeliever's table, if one should go there, and one may eat in either case without special inquiry. It is otherwise, not merely in an idol temple, but even in private, where one should say, This is offered to holy purposes, because he evidently has a conscience about it, though one otherwise might have perfect liberty. It is good in such a case to deny oneself, and not expose one's liberty to be judged by another, or incur evil speaking for the thing for which I give thanks. One must in love respect the scruple of the weakest saint, while holding fast by the intelligence and liberty of Christ.
The apostle then lays down the still larger and golden rule of Christian conduct: “Whether, then, ye eat or drink, or do anything, do all things unto God's glory. Give no occasion of stumbling, either to Jews or Greeks, or to the church of God; even as I too please all in all things, not seeking mine own profit, but that of the many, that they be saved. Be imitators of me, even as I too am of Christ.” (Ver. 31; 11:1) Thus, if one does all to God's glory, self is not sought to be gratified, but given up; and in this way is no stumblingblock presented to man, on the one hand, whether Jews or Gentiles, or to God's assembly, on the other. Love alone so walks, seeking God's glory and man's good. Against the fruit of the Spirit there is no law, even among those who vaunt law most, and least love grace. So it was with the apostle habitually; the most uncompromising of all the apostles, none equaled him in gracious concession, where it could be consistently with Christ.
 
1. μοι is added by the correctors of à and C, by Η Κ L, most cursives, &c, contrary to the best authorities of every kind.
2. See note above.
3. ἱερόθυτον as a heathen would say, à Α Β Η Sah. Syr. (Pesch.); but all others, εἰδωλόθυτον, sacrificed to idols, as a Christian might say
4. The last clause of T. Rec. is omitted by the ancient authorities.
5. δέ ("For") is added in T. Rec. by few and slight witnesses.