F. The practical outcome (10:23–11:1)
F. The practical outcome (10:23–11:1)
23. ‘Everything is permissible’ repeats a statement already made (6:12, where see notes). As before, Paul repeats it, but this time follows the repetition with not everything is constructive (‘not all things build up’; for ‘build up’ see on 8:1). Christian liberty is important, but there are some things that are not wise. They neither build the believer up in the faith, nor help other people (v. 24). It is more important to avoid such actions than to assert one’s rights.
24. The Christian has a concern for the well-being, the good, of others. It is important to promote the best interests of other people, not selfishly to seek our own.
25. Paul has refused to countenance attendance at idol feasts. Now he turns to the meat market, where food of all kinds was sold. We saw earlier (on 8:1–6) that it would be difficult if not impossible to know for certain whether a particular piece of meat had or had not been offered to an idol. Paul sees no point in raising the issue: ‘don’t ask fussy questions’ (Barclay). This is in sharp contrast to the Jewish approach. Jews were very scrupulous and made searching inquiries before they would eat meat. Paul’s attitude was revolutionary. He took seriously the truth that an idol is nothing. This refusal to ask questions shows it did not matter to him whether a piece of meat had been offered to an idol or not. He discouraged over-scrupulousness.
26. The reason is that everything belongs to God (Ps. 24:1). Whatever the pagan may do before his idol, the believer knows that the meat comes from the goodness of the Lord and from no other source. Therefore, even though there may be some doubt as to what has happened to it on the way, its divine origin means that the Christian may eat it.
27. Paul gives a similar ruling about an invitation to a meal. A meal in a private home is meant, for eating in idol temples has already been dealt with. When invited by a pagan a Christian is at liberty to accept, and to eat whatever is provided without asking where it came from. That is his host’s business.
28. The situation is different if someone expressly says, ‘This has been offered in sacrifice.’ Earlier Paul has used the term eidōlothytos of meat sacrificed to an idol (8:1, 4, 7, 10); now he uses hierothytos, ‘devoted, offered to a god’ (LSJ), the term a pagan would naturally use (Theissen, indeed, thinks only a pagan would use the word, p. 131). Paul does not say who would make this remark. Some think he means the host, some a pagan fellow-guest, some a ‘weak’ Christian at the table. There is no way of being sure, but perhaps the last mentioned is most likely (who else would have a ‘conscience’ about idol meat?). By whomever made, the remark alters the situation. Now the meat is not simply a good gift of God that has passed through unknown channels. It is the end-product of idolatry and known to be such. To eat under such circumstances, some would think, would be to countenance idolatry. The Christian must therefore not eat for conscience’ sake.
29. This means the other man’s conscience. The strong Christian knows that offering meat to an idol cannot really alter its character, for the idol is nothing; his conscience is clear. But a pagan observer thinks the idol is a god, and thus sees the Christian who eats the meat as sanctioning his idolatry. A weak Christian observer will be in danger of being harmed in the way noted earlier (8:10ff.). Whatever the status of the informer, then, the wise and kindly course for the strong Christian is to abstain from eating. Godet explains the question at the end of the verse: ‘For what advantage can there be in my liberty being condemned …?’ The action, which to the strong is a simple exercise of freedom, must not be made the means of offence to another.
30. With thankfulness translates chariti, which may be understood as ‘by grace’ (AV). Most recent translations agree with NIV, but Orr and Walther see ‘Paul’s declaration of his share in grace’ as ‘the clue to the understanding of how he is consistent through this whole discussion’. It is because of what the grace of God means that the strong Christian can give thanks for such meat and eat it. Paul does not want an action done in this spirit to be the occasion for evil-speaking on the part of people who do not understand. It is better to abstain. What the believer eats does not matter; that he avoids giving offence does.
31. The principle is clear. The Christian is not concerned with his rights, but with the glory of God (cf. Col. 3:17). Eating, drinking, everything must be subordinated to this.
32. Paul urges his friends to have a tender concern for all, Jews, Greeks and the church of God. Their conduct might have repercussions in any of these groups, and they should try to give no offence to any.
33–11:1. As elsewhere, Paul appeals to his own example. He is not guided by personal advantage but consideration for the good of many, specifically their salvation. He calls on his converts to imitate him, but in the very act of saying this he points them away from himself. The reason they should imitate him is that he imitates Christ. His example points them to the Saviour.