1 Corinthians 8-11
Imitate Paul
and Christ

In this responsive psalm, the psalmist exhorts Israel to give thanks to God for/because He is good, great, and does great things. The reason God acts as He does is to fulfill His promised/covenanted obligations or hesed. The general outline of the psalm parallels the previous one. The opening section focuses on the character, reputation, creation of God. The middle section on His saving acts toward Israel, fulfilling His covenantal promises to protect and bless. The last section looks at His loyalty to both Israel and all His creation.

Paul turns his attention to a question they asked about eating meat that was sold in the pagan temples after being offered to idols. Daniel refused to eat the kings meat because in the Ancient Near East the king's food was first “served” to the god, and then the king and his favorites. By “sharing a meal with the god,” one shared in its power. Daniel didn't want to be defiled by doing so (see comments on Daniel 1), and got blessed by the true God instead. Paul prefaces his response with what at first seems like a strange distinction between knowledge and love, which doesn't become clear until you read the entire chapter and realize he is focusing on the effects of the exercising “liberty” (eating) on others. Knowing something can lead to pride, for it can cause us to act in a self-centered manner. Love isn't about us, but about building up others. The important thing is not knowledge, but the application of it which causes us to be loved/known (play on words) by God.

Paul acknowledges the reality and power of demons in verse five and 10:20, but here asserts the idols (the representations of the gods) are nothing. There is one God, who is the source (of/from whom) and goal (for whom, eis, all things exist -Rev 4:11). There is one Lord who is the means of our creation and spiritual life through whom, therefore we should live for God through Christ, who died for the weaker brother (verse 11).

Some of those raised in pagan Corinth didn't have correct knowledge of God and the world, so they thought that eating something that had been offered to an idol was wrong. Their conscience (sense of what is right and wrong and what governs decisions) is feeble and thus when they eat, they think they're doing wrong, and become defiled (Rev 3:4) disqualifying themselves from blessing. The “stronger” brother by his example emboldens the “weaker” brother who brings judgment upon himself by doing what he “knows” is wrong.

So Paul limits himself to act in love, and not cause the other to stumble. There are “professional weaker brothers” who cling to an erroneous belief, and then try to strong-arm everyone else into their “knowledge.” This happens with foods (all are clean) drinking (1Tim 5:23 but don't get drunk), Bible translations (only the original text is inspired), and clothing (skirts, shorts, sneakers, and ties). 

In illustrating the principle of limiting liberty for the benefit of other so you'll do well at the judgment seat, Paul turns to his own life. As the one who planted and tended the growth of the Corinthians, he would have the right to reap fruit from them. Using a half dozen arguments, he appeals to both secular principles and scriptural authority to establish his right (Dt 25:4; Mt 10:10; Lk 10:7). Just think where the Corinthians would have been without Paul.

However, Paul refrained from using his rights, and would even die, rather than make his glorying/rejoicing void. This makes no sense until you realize his glorying/rejoicing (sometimes translated boasting) is in his reward or share in the kingdom, whose good news he preached. He would rather die than diminish that, since it's eternal. Jesus had directly commissioned him to preach, so mere obedience (while it prevents one from being disqualified from loss of benefits) doesn't gain exceptional reward (see comments on Mt 5:47).

Paul articulates two key principles of those who want to reap maximum reward by serving like Christ did. First, although Paul had no obligations to anyone he became the servant of all, that he might gain the more (reward). This word for “gain” is used of temporal or eternal reward in the parables of the talents and calls to discipleship in the gospels (Mt 16; 25; Mk 8; Lk 9). See 1Thess 3:19-20 for the equation of people and reward in Paul's thinking. Since people are key in God's program, Paul did whatever it took to win them. He established commonality (to reduce threat, eliminate alienation, and enhance communication). Becoming all things to all men so that by any means he might save some. He does this so that he might (conditional purpose = hina+subjunctive) be a partaker of the good news (reward in the kingdom). Note this is not about justification (for clearly Paul was saved), nor guaranteed. This should cause pause for thought among those who want the most out of life.

The second principle is not disqualifying oneself from reward in the pursuit of glory. One needs to focus and work (as in run, sweat, compete and fight) in order to win. Run to win. This doesn't mean that only one person in the history of Christiandom gets reward, but only those who put in maximal effort. An athlete competes for a withering laurel wreath crown, but believers run for a crown or reward that endures forever (and no, we don't toss them at Jesus' throne -see context and comments at Rev 4:10; to do so is to acknowledge one rules under Jesus' authority. But even if you were going to “just give it to Jesus” why wouldn't you want to give Him the most precious and valuable thing you could?).

The pointers to gain the maximum in being all things to all men in saving some are:

• don't be uncertain, but be focused on the goal of making reproductive disciples;
  
• don't play around (shadow box) but fight/compete to win (Satan and those who've sold themselves out to the dark side are the opposition);
  
• don't let yourself get out of spiritual shape so you'll be soft and succumb to temptation (including that of quitting), but do discipline yourself, learning how to subdue your passions (see Deadly Desires on Truthbase.net), so you don't find yourself disqualified or rejected from reward. This is the word usually translated “reprobate” in the KJV. Paul considered it a real possibility that he could not finish strong, so he disciplined himself daily, to do so. He succeeded (2Tim 4:7-8).
  

I love this passage because it establishes the equivalence between OT and NT believers that only the most hardened spiritual dullards could deny (and they do). Paul didn't want his audience of NT believers to be ignorant of the parallel between themselves and OT Israel: redeemed, and on the way to the promised land (blessing/reward). At the Red Sea all Israel put their faith in Moses and the Lord, and in the wilderness “ate and drank” (participated/fellowshiped with) Christ.

Ex 14:31 And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. (KJV)

That makes them as much God's special/chosen people as we are (the indwelling of the Holy Spirit was lacking but the requirement to write God's word on their hearts wasn't -see Jer 31:31 New Covenant comments). But God wasn't pleased with them, only two (Joshua and Caleb) made it into the promised blessing.

If you don't know the significance of Kadesh-Barnea (see comments on Numbers 14 ) your knowledge of the Scripture is woefully inadequate, since this passage was written specifically for us. It's the event that precedes God scattering/strewing/overthrowing the nation in wilderness for forty years. In Numbers 14:17-25 God pardons the redeemed, faith exercising, Christ eating and drinking believers, and then punishes them for their disobedient distrust in refusing to face the giants in the promised land. This should be a watershed experience for slumbering Christians, and the false teachers who lure them into complacent carnality. Believers who have put their faith in Christ's death for them and are thus born again/regenerated, can not go into the lake of fire, but can suffer loss of reward and pain, as did the disobedient Israelites. Paul says this was written as an example for us. To the intent/purpose that we should not lust after evil things as they did. The evil things were the safety and security of themselves and their children. Not necessarily evil in itself, but evil when it causes them to not trust and obey God, who said, go kill the giants.

Paul then recounts other unfaithful acts of disobedience that resulted in discipline to show that his NT audience faced similar negative consequences. The idolatry of the golden calf (Ex 32:6); sexual immorality (Num 25:1-9 the plague got 23k, Phinehas got the rest); testing/trying the Lord (Num 21:6); murmuring/complaining (Num 14:2). Rejecting God's provision and doubting His goodness ranks up there with idolatry.

Therefore believers need to learn from their example and not make the same mistakes, and suffer the same fate. Anyone who thinks they're immune to judgment because they have Abraham as their father or Jesus as their Savior needs to take heed that he/she doesn't fall (from blessing). Any temptation we face is resistible and beatable, because God knows what we can endure, and always provides a way of escape. See “The Subway Named Desire”; and The “Exit Named the Delight of Denial” as well as “Sanctification: It Ain't Gonna Reign No More” on Truthbase.net. When we ignore the warning and exits that God provides we can pass the point of no victory, and lose, but God did provide the way to escape, we just didn't want to take it. Notice He doesn't pluck us away from temptation, but tell us to flee it (2Tim 2:22).

Having established that our bad behavior leads to bad consequences, Paul applies the lesson on the subject of exercising rights and liberties. He leads off with noting that participation in the Lord's supper is a participation in the unity of the Body, since they all ate from one loaf, and drank from one cup. Note that the cup is the Passover cup of blessing, for which we give thanks. See next chapter, and the Passover and The Lord's Supper. He broadens the argument to Israelite participation in the sacrificial system, and then the fellowship with demons implicit in pagan worship.

Having established the participation principle, now Paul establishes that one has freedom, but notes that what is lawful isn't always profitable. It is OK to eat meat offered to idols, but some don't have that knowledge (see comments on chapter 8). Therefore if someone stumbles over the fact that the meat is from a pagan sacrifice, then don't eat. Yes, our liberty is limited by another's weak conscience. We don't want to cause the weak to stumble, for God isn't glorified by their sin. Whatever one does, needs to be done to the glory of God. Failure to do so will result in failure to fulfill your purpose on earth and loss of reward. 

I really like this verse (it makes up for the difficulties in the rest of the chapter) because it encapsulates a great evaluative tool. Paul was able to say imitate/follow him, as he imitates/follows Christ. Our lives need to be capable of being reproduced. If all Christians in the world were just like you, what kind of world would we have? What kind of churches would exist? Would God be pleased? If your mantra is, “Oh, I'm not a model of godliness, I'm just a sinner saved by grace.", the odds are that the Lord Jesus won't be pleased when you crawl in front of His judgment seat (2Cor 5:9-10).

Paul praises the Corinthians for following the traditions he passed on to them, but chastises them for how they were exercising their liberty and rights in worship. He first establishes the principle of headship and submission. People have trouble with this because they erroneously think that worth and value come from being better than others. It comes from doing what is pleasing in the sight of God, which frequently involves submitting to unjust authorities (1Pt 2), or become the slave of others to win them (above), which are meritorious. If you have issues with what's written below, study The S-word Submission on Truthbase.net, and listen to the sermon which gives more depth than here. Everyone is required by God to be in submission, on a number of levels. Even Christ is in submission to the Father, and that says nothing about Jesus' worth and value. Servant leadership yields both secular and spiritual success, which requires a form of submission to the needs of subordinates. So rather than give an apologetic for submission here, see The S-word.

In Corinth, the women were apparently a little wild (see chapter 14 too) and causing disruption in the assembly of the church. So Paul says they need to not exercise their freedom in Christ in an improper manner, but need to be under authority. See The Role of Women in the Church on Truthbase.net. He appeals to the Creation order as well as cultural values in giving this command, so some people have difficulty understanding the distinction. He also uses head in different senses, to make his audience scratch theirs, and ingrain his points. As God is the functional head over Christ, who is the head over man, so man is the functional head over women. This says nothing about worth and value, but like an organizational chart at work or the military, it's about responsibility, function, and order.

Covering one's head was usually a sign of mourning. The Jews developed a custom, probably from God's requirement that the priests cover their humanity and unworthiness as they performed their service in the sanctuary, of covering themselves with a shawl when they prayed. But in Christ, we are made worthy; so a man who covers his head dishonors himself or Christ, who made him worthy. This could have been a polemic against Jewish custom. But it was different for a woman. She dishonored herself or her husband by being uncovered. In the Greco-Roman culture as in much of the Middle East, women wore veils or shawls in public, to not advertise their beauty and attract unwanted attention. Those who didn't cover themselves were often promiscuous or prostitutes, which would be a cause for shame or disgrace. Some have said that female prostitutes, or those who repudiated their femininity wore their hair like a man, which might have been the case. In any event the cultural perception of a woman with her head uncovered or with short hair was not positive.

Paul then appeals to Creation to say that man is the image and glory of God, reflecting His greatness, while woman is the glory of man. Paul seems to be focusing only on the middle phrase of Genesis 1:27 which states man was made in the image of God, and not applying the glory statement to the last “male and female” phrase. He then says women is reflective of man's glory, who is reflective of God's glory. So indirectly she too is made in the image of God. The aspect of the image of God (see comments in Gen 1) that Paul is keying in on, is the dominion/rulership part, which are reflective of God's glory. In the OT (Ezek 1) the angels around God's throne covered themselves with their wings, so only the glory of God would be seen. Angels are usually portrayed as pretty bright and shiny (glorious) in their own right, but they would veil their glory in the presence of God. In a similar fashion, women in worship would veil their glory, by their submission. That's why Paul says women should have authority on her head (ie, be under authority). The translations that insert a “symbol” of authority, miss the point. An outward symbol is not a substitute for a willingly yielded submission. Paul states this is the custom in the churches. In cultures where the cultural custom or outward expression of a veil or hair length is meaningless, the principle of headship and submission would still apply, since the appeal to creation order is universal.

Paul qualifies his statement in verse 11 to emphasize the interdependence of the men and women, who are ultimately both under God's authority. His argument from “nature” might not mean biology, since God is the Creator, but rather the “nature of things” (see Thayer's Lexicon on #5449 phusis).

Now Paul turns his attention to the Lord's Supper, which in it's original context was a Passover Meal (see comments in the gospels, and the outline The Passover and the Lord's Supper, as well as the sermon on Truthbase.net). People have a hard time shifting from emotionally held beliefs to biblical beliefs because emotions anchor things into our brains. However, the Passover was a joyous time of celebration and declaring the saving acts of God. Even today we talk of Celebrating the Lord's Supper, although it's more like a wake or funeral service for those who don't understand the Biblical teaching. Four cups of wine (see outline and the reference to one of them in the last chapter) made for a happy time. So much so, that people were getting drunk, and thinking only about themselves. The Didache sheds some more light on early church practice, which matches the Passover meal, at the end of which they would pass around a piece of bread in memory of the Passover lamb, who was sacrificed at their deliverance from bondage in Egypt. Similarly, Christ was sacrificed for our sins, which marks the beginning of our deliverance from bondage from sin. The Lord's Supper was not only commemorative, but anticipatory of the Messiah's return, just like the Passover was. It was also a time of Praise for the ways God had worked in the nation in giving them victory, deliverance, and prosperity. It bound the nation together as God's people. The word “communion” (1Cor 10:16) is fellowship or participation, which Paul explained in the last chapter references our unity in Christ, with each other. Therefore to engage in self-centered behavior is the antithesis of celebrating the corporate unity of the believers freed from sin. The New Covenant blessing of the Spirit writing the law in one's heart enabled victorious choices, for which there should be praise. Unfortunately the carnal Corinthians were doing just the opposite, disrupting unity by self-centered behavior, eating and drinking without regard for the needs of others in the Body. Paul tells them they need to stop focusing on themselves, and consider the needs of others in the Body.

This is the behavior Paul says the Corinthians should examine themselves about: are they being self-centered like pagans, or other-centered, like Jesus? Are they modeling self-love or agape love? They needed to prefer (better translation of discern) the Lord's Body, or face judgment. Those who spend their week or month sinning, use the Lord's Supper to feel badly for having to have Jesus die for their sins, and perhaps confess their sin, and gain release from guilt, temporarily. But they actually bring additional judgment upon themselves, because they are not related properly to the fellowship of believers. Paul said examine oneself to correct self-centered behavior, not “celebrate” by confessing sin. Paul said God was already in the process of judging the self-centered behavior with sickness and death (sleep) for their carnality. A person who dependently walks with God every day, doesn't sit morbidly thinking about how bad they've been, because they've been walking in the light, confessing and forsaking sin as soon as God's Spirit points it out throughout their days, and are becoming more like Christ so their interaction in the Body is other-centered. The hijacking of the joy of the Lord's Supper, turning it into Penance can only be demonic. God intended it to be a reminder of His saving acts, of His sacrificial love, His other-centered love – which we are to model, and a fuel to stimulate additional trust and praise as the Passover did. It's not supposed to be selfish emotional catharsis of carnal Christians who have no abiding relationship with the Vine.