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Bible School · Understanding Paul's letters · Class 12 of 33

Knowledge, rights and the table: freedom shaped by love in 1 Corinthians 8-11

1 Corinthians 8–11 · about 28 minutes · Freedom and love

By the end of this class you should be able to

Read the passage

8Now about food sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. 2The one who thinks he knows something does not yet know as he ought to know. 3But the one who loves God is known by God. 4So about eating 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 so-called gods, whether in heaven or on earth (as there are many so-called gods and lords), 6yet for us there is but one God, the Father, from whom all things came and for whom we exist. And there is but one Lord, Jesus Christ, through whom all things came and through whom we exist. 7But not everyone has this knowledge. Some people are still so accustomed to idols that they eat such food as if it were sacrificed to an idol. And since their conscience is weak, it is defiled. 8But food does not bring us closer to God: We are no worse if we do not eat, and no better if we do. 9Be careful, however, that your freedom does not become a stumbling block to the weak. 10For if someone with a weak conscience sees you who are well informed eating in an idol’s temple, will he not be encouraged to eat food sacrificed to idols? 11So this weak brother, for whom Christ died, is destroyed by your knowledge. 12By sinning against your brothers in this way and wounding their weak conscience, you sin against Christ. 13Therefore, if what I eat causes my brother to stumble, I will never eat meat again, so that I will not cause him to stumble.

Open 1 Corinthians 8 in the reader (BSB)

9Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you yourselves not my workmanship in the Lord? 2Even if I am not an apostle to others, surely I am to you. For you are the seal of my apostleship in the Lord. 3This is my defense to those who scrutinize me: 4Have we no right to food and to drink? 5Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas? 6Or are Barnabas and I the only apostles who must work for a living? 7Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk? 8Do I say this from a human perspective? 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? 10Isn’t He actually speaking on our behalf? Indeed, this was written for us, because when the plowman plows and the thresher threshes, they should also expect to share in the harvest. 11If we have sown spiritual seed among you, is it too much for us to reap a material harvest from you? 12If others have this right to your support, shouldn’t we have it all the more? But we did not exercise this right. Instead, we put up with anything rather than hinder the gospel of Christ. 13Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings? 14In the same way, the Lord has prescribed that those who preach the gospel should receive their living from the gospel. 15But I have not used any of these rights. And I am not writing this to suggest that something be done for me. Indeed, I would rather die than let anyone nullify my boast. 16Yet when I preach the gospel, I have no reason to boast, because I am obligated to preach. Woe to me if I do not preach the gospel! 17If my preaching is voluntary, I have a reward. But if it is not voluntary, I am still entrusted with a responsibility. 18What then is my reward? That in preaching the gospel I may offer it free of charge, and so not use up my rights in preaching it. 19Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible. 20To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law. 21To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law. 22To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. 23I do all this for the sake of the gospel, so that I may share in its blessings. 24Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize. 25Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable. 26Therefore I do not run aimlessly; I do not fight like I am beating the air. 27No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified.

Open 1 Corinthians 9 in the reader (BSB)

10I do not want you to be unaware, brothers, that our forefathers were all under the cloud, and that they all passed through the sea. 2They were all baptized into Moses in the cloud and in the sea. 3They all ate the same spiritual food 4and 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, for they were struck down in the wilderness. 6These things took place as examples to keep us from craving evil things as they did. 7Do not be idolaters, as some of them were. As it is written: “The people sat down to eat and to drink, and got up to indulge in revelry.” 8We should not commit sexual immorality, as some of them did, and in one day twenty-three thousand of them died. 9We should not test Christ, as some of them did, and were killed by snakes. 10And do not complain, as some of them did, and were killed by the destroying angel. 11Now these things happened to them as examples and were written down as warnings for us, on whom the fulfillment of the ages has come. 12So the one who thinks he is standing firm should be careful not to fall. 13No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it. 14Therefore, my beloved, flee from idolatry. 15I speak to reasonable people; judge for yourselves what I say. 16Is not the cup of blessing that we bless 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 who are many are one body; for we all partake of the one loaf. 18Consider the people of Israel: Are not those who eat the sacrifices fellow partakers in the altar? 19Am I suggesting, then, that food sacrificed to an idol is anything, or that an idol is anything? 20No, but the sacrifices of pagans are offered to demons, not to God. And I do not want you to be participants with demons. 21You cannot drink the cup of the Lord and the cup of demons too; you cannot partake in the table of the Lord and the table of demons too. 22Are we trying to provoke the Lord to jealousy? Are we stronger than He? 23“Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything is edifying. 24No one should seek his own good, but the good of others. 25Eat anything sold in the meat market without raising questions of conscience, 26for, “The earth is the Lord’s, and the fullness thereof.” 27If an unbeliever invites you to a meal and you want to go, eat anything set before you without raising questions of conscience. 28But if someone tells you, “This food was offered to idols,” then do not eat it, for the sake of the one who told you and for the sake of conscience— 29the other one’s conscience, I mean, not your own. For why should my freedom be determined by someone else’s conscience? 30If I partake in the meal with thankfulness, why am I denounced because of that for which I give thanks? 31So whether you eat or drink or whatever you do, do it all to the glory of God. 32Do not become a stumbling block, whether to Jews or Greeks or the church of God— 33as I also try to please everyone in all I do. For I am not seeking my own good, but the good of many, that they may be saved.

Open 1 Corinthians 10 in the reader (BSB)

11You are to imitate me, just as I imitate Christ. 2Now I commend you for remembering me in everything and for maintaining the traditions, just as I passed them on to you. 3But I want you to understand that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. 4Every man who prays or prophesies with his head covered dishonors his head. 5And every woman who prays or prophesies with her head uncovered dishonors her head, for it is just as if her head were shaved. 6If a woman does not cover her head, she should have her hair cut off. And if it is shameful for a woman to have her hair cut or shaved off, she should cover her head. 7A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. 8For man did not come from woman, but woman from man. 9Neither was man created for woman, but woman for man. 10For this reason a woman ought to have a sign of authority on her head, because of the angels. 11In the Lord, however, woman is not independent of man, nor is man independent of woman. 12For just as woman came from man, so also man is born of woman. But everything comes from God. 13Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him, 15but that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16If anyone is inclined to dispute this, we have no other practice, nor do the churches of God. 17In the following instructions I have no praise to offer, because your gatherings do more harm than good. 18First of all, I hear that when you come together as a church, there are divisions among you, and in part I believe it. 19And indeed, there must be differences among you to show which of you are approved. 20Now then, when you come together, it is not the Lord’s Supper you eat. 21For as you eat, each of you goes ahead without sharing his meal. While one remains hungry, another gets drunk. 22Don’t you have your own homes in which to eat and drink? Or do you despise the church of God and humiliate those who have nothing? What can I say to you? Shall I praise you for this? No, I will not! 23For I received from the Lord what I also passed on to you: The Lord Jesus, on the night He was betrayed, took bread, 24and when He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” 25In the same way, after supper He took the cup, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” 26For as often as you eat this bread and drink this cup, you proclaim the Lord’s death until He comes. 27Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28Each one must examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep. 31Now if we judged ourselves properly, we would not come under judgment. 32But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. 33So, my brothers, when you come together to eat, wait for one another. 34If anyone is hungry, he should eat at home, so that when you come together it will not result in judgment. And when I come, I will give instructions about the remaining matters.

Open 1 Corinthians 11 in the reader (BSB)

01Background

First Corinthians is one of the letters of Paul that almost no scholar doubts. Corinth was a Roman colony, refounded by Julius Caesar in 44 BC, on the narrow isthmus between central Greece and the Peloponnese, with a harbour on each side. It was a trading city, mixed in population, proud of its wealth, and host to the Isthmian Games. Paul stayed there about eighteen months on his second journey (), working with Priscilla and Aquila. An inscription at Delphi that mentions the proconsul Gallio () is the chief fixed point, and puts his stay at about AD 50 to 52.

Paul wrote 1 Corinthians from Ephesus (), usually dated AD 53 to 55. He had sent an earlier letter, now lost (). Then he received a report from the household of Chloe about quarrels () and a letter from the Corinthians with questions (). Sections that begin 'Now concerning' (, 25; ; ; ) answer those questions. to 10 reply to a question about food offered to idols.

The issue was daily. Animals were sacrificed at temples, and the meat was eaten at feasts in the temple precincts or sold in the market. Dinners with friends, trade guilds and civic occasions often carried a religious setting. Former pagans had to decide whether they could attend or eat. Behind the question lay a larger one: how free is a Christian in a city soaked in other gods? then turns to two matters in the gathered church, the way men and women pray and prophesy, and the way the church eats the Lord's Supper.

02Outline

  1. Idol food: knowledge puffs up, love builds up
  2. Paul's rights, and why he gives them up
  3. Israel in the wilderness as a warning
  4. The Lord's table and the table of demons
  5. -Practical guidance: do all for God's glory
  6. Men and women praying and prophesying
  7. Divisions at the Lord's Supper

03How to read it

First Corinthians is an occasional letter: a real letter that answers real questions, so the reader has to reconstruct the question. Paul sometimes quotes Corinthian slogans, such as 'we all have knowledge' () and 'an idol is nothing in the world' (). He agrees in part and then corrects. Taking the slogan as Paul's own statement misreads him.

to 10 are one argument. is not a digression about money: Paul offers himself as an example of giving up a right for others ( leads straight to ), and the section closes at , where he asks them to imitate him as he imitates Christ. The chapter break falls in the wrong place. then answers two reports about worship.

Where Paul speaks to customs we know only in part, especially hair and head coverings, the right course is to state the main readings, follow the best supported, and claim no more than the text allows. The class reads first as the Corinthians would have heard, then within the whole Bible.

04What the text says

Chapter 8

Paul grants what the knowledgeable Corinthians say: there is one God, so idols are nothing and the meat is only meat. But 'knowledge puffs up, but love builds up' (). In 8:6 he restates the Shema () in two persons: one God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things. He then speaks for the 'weak', believers who had worshipped idols and still feel the meat as tied to them. If a strong believer reclines in an idol's temple (), a weak one may be drawn to join against conscience and be destroyed, a brother 'for whom Christ died'. That is sin against Christ (). Paul would give up meat for ever rather than cause this ().

Chapter 9

Paul turns to himself. He is an apostle who has seen the Lord, and the Corinthian church is his seal (). He has rights to support, to a believing wife as the other apostles had, and to refrain from working, defended from soldiers, vine-growers, the ox that treads grain () and the Lord's own command (). He uses none of them, so as to put no obstacle before the gospel. Free from all, he has made himself a slave to all (). With Jews he lives as a Jew, with the weak as weak. He is not outside God's law but 'under the law of Christ' (). The race and the boxer () would have meant much in the city of the Isthmian Games: the point is the discipline needed to give up rights, lest he be 'disqualified' (adokimos).

Chapter 10

Israel's fathers all passed through the sea, were 'baptized into Moses', and shared spiritual food and drink, yet most fell in the wilderness (). These were 'typoi', patterns written for those on whom the end of the ages has come (, 11). Paul lists idolatry at the golden calf, sexual immorality at Peor, testing the Lord, and grumbling. His figure of 23,000 dead differs from the 24,000 of , a difference usually put down to rounding or different counting. God is faithful and provides a way out of every temptation ().

In 10:14-22 Paul draws the line the strong had missed. The cup and the bread are a sharing in Christ's blood and body, and the many are one body because they share one loaf. Israel's priests shared in the altar. Pagan sacrifice is likewise a sharing, with demons, as says. A believer cannot sit at both tables. In 10:23- Paul relaxes: buy and eat what the market sells without asking questions (), but if someone says it was offered in sacrifice, abstain for his sake. The rule is the good of the other and the glory of God.

Chapter 11

In 11:2-16 Paul assumes women and men may both pray and prophesy aloud (). He argues from 'head' (kephale), creation ( and 2), nature and church practice. A woman should have 'authority on her head' 'because of the angels' (). Nearly every phrase is disputed, including whether the covering was a veil or a hair arrangement. The class follows the common view that Paul is guarding distinction and honour in worship in the setting of Corinthian custom, and grants that this is a judgment, not a certainty.

In 11:17-34 the failure is worse. They came together, but in divisions: each ate his own supper, one was hungry, another drunk (). In a Roman household the wealthy would eat early and better while poorer members came after work. Paul recalls the tradition he received (): on the night he was betrayed Jesus took bread, gave thanks, broke it and called it his body for them; the cup is the new covenant in his blood; do this in remembrance of him. 'You proclaim the Lord's death until He comes' (). To eat unworthily is to be guilty of the body and blood (). 'Discerning the body' () means either recognising the bread as Christ's body or the church in the poor brother despised at the meal. Paul probably intends both. Sickness and death among them he reads as the Lord's discipline ().

05Key terms

builds up oikodomeo
A building word, 'to build a house'. Paul sets the work of love against the puffing up of knowledge.
conscience syneidesis
A person's inner awareness of right and wrong. In and 10 it can be weak, wounded, or the reason to abstain for another.
participation koinonia
Sharing in common; Paul uses it for sharing in Christ's body and blood, and by contrast for sharing in demons' table ().
pattern typos
A mark or impression, so a pattern. Israel's wilderness history is a typos for the church (, 11).
head kephale
The head of the body. Whether in it means authority over or source is a main point of dispute.
remembrance anamnesis
More than recalling a past event; in Jewish thought remembering made a past saving act present to the community, as at Passover.

06In the whole Bible

The section joins freedom, knowledge and love. In the Bible freedom is the gift to serve God and neighbour, not the right to do as one pleases (), and treats a similar dispute with similar principles. Paul settles the matter by the theology of the one God and one Lord, and holds that idols are nothing and yet connected with real demonic powers ().

His reading of Israel shows how the New Testament treats the Old as the story of one people of God. The exodus, the sea, the manna and the water are written for those on whom 'the ends of the ages' have come (). Baptism and the Supper are set beside the sea and the manna, and the lesson is that signs of grace did not save Israelites who then fell. , taken up in and 4, carries the same warning.

The Supper account is among the earliest written, set down before any Gospel in its present form. It rests on the Passover and the covenant meal of , and 'new covenant' takes up . The church is the new covenant community that meets at the Lord's table, and failure to love at that table is failure to grasp what Christ's death has done.

07Where Christ is

First, Christ's place in creation and in the identity of God. In 8:6 Paul divides the Shema into Father and Lord, and gives Jesus the role in creation that Jewish teaching gave to God alone. and say the same. Keeping the language of one God while including Jesus in it is a high statement.

Second, the rock that followed Israel 'was Christ' (). Paul draws on the water from the rock in and , and on a Jewish tradition that the rock accompanied Israel. He does not say Israel knew the name of Jesus, but that the presence of God sustaining them in the wilderness was the pre-existent Christ. This is typology: Old Testament provision is the pattern of what is given in full in Christ. and use bread and water in the same way.

Third, Paul asks the Corinthians to imitate him as he imitates Christ (), who gave up what was his own for others. The Supper words 'for you' () state the purpose of his death, a covenant in his blood that fulfils the promise of (compare ). Christ is both the one remembered and the one expected.

08How traditions read it

Two matters divide Christians. First, the Lord's Supper. Catholic teaching holds that the bread and wine become Christ's body and blood (transubstantiation). Lutherans hold that his body and blood are truly present 'in, with and under' the bread and wine. Reformed churches, following Calvin, hold that Christ is truly present to the believer by the Spirit but not in the elements. Many Baptist and other churches stress memorial and proclamation. The Orthodox confess a real presence without defining the manner. All appeal to and .

Second, the head covering and the word 'head'. Complementarian interpreters read 'head' as authority and find a male headship in , while many egalitarian interpreters read it as source or as honour in Corinthian culture. Catholic and Orthodox practice long kept women's head covering in worship, many Protestants treat it as Corinthian custom, and some groups, such as conservative Mennonites, keep it. Gordon Fee and Anthony Thiselton discuss the options in detail.

09Review questions

  1. What was the question about food that the Corinthians put to Paul, and what does he grant and what does he correct in the 'knowledge' of the strong?
  2. Why does Paul use his own refusal to claim support in as part of an argument about idol food?
  3. Which wilderness sins does Paul list in , and what does he say the church is to learn from them?
  4. What do and say about Christ's relation to creation and to Israel's history?
  5. What failure at the Lord's Supper does Paul describe in , and how do the words of answer it?

Prepared with AI assistance. A scholar's review is still to come; if you spot anything to correct, please tell us.

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