How to Interpret the Bible (part 21) - Expediency: Principles for General Commands 3: The Gentile Transition
Introduction. As Israel left the Law of Moses for the liberty of the gospel of Christ, they found some laws, like the Sabbath and the food distinctions, had been removed or changed. It took some time for them to become strong enough to understand. Paul wrote Romans 14 to give the principles that would guide Jesus’ disciples throughout this process. The Gentiles also had a transition though very different from that of Israel. They had to leave the ignorance and superstition of the “futile way of life inherited from your forefathers” (1Pet. 1:18). Their transition was also more diverse because each nation had its own “futile way of life.” The same danger faced both groups as well as all of us today. As some are growing out of these things and becoming strong, others were still locked in their grip. Thus in Romans Paul wrote “We who are strong ought to bear with the weaknesses of those without strength, and not to please ourselves” and to the Corinthians “knowledge puffs up, but love edifies.” (Rom 15:1; 1Cor. 8:1)
Paul then added another three chapters to Romans 14 to explain both the problems and the solutions to this transition (1Cor. 8-10). We can sum up all four of these chapters with: The exercise of any liberty we gained when we placed ourselves under the authority of Christ always takes into consideration the effect it has on others. Although some Gentile Christians had learned “that an idol is nothing in the world, and that there is no other God but one,” Paul reminded them “there is not in everyone that knowledge.” (1Cor. 8:4-7) This created two serious consequences, one to those in the church and the other to those in the world. For our brethren, the grave danger is that those who still have a “consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled.” Once we understand this danger, we must always “beware lest somehow this liberty of yours become a stumbling block to those who are weak.” When we “love our neighbor as ourselves,” this is natural. Since liberties are not essential, they can be easily given up out of love and concern for others.
Thus their false premise stopped short of the truth. Their knowledge, that idols were nothing, had led them to the wrong conclusion that they could even enter the idol’s temple and eat with the idolaters. But this was a very shortsighted knowledge, for while they were enjoying this liberty, “if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols?” (1Cor. 8:1-13) So the idolaters would see them as hypocrites and the babes following their example, without their knowledge, would fall into sin.
This violated the core principle of all expediency: “All things are lawful for me, but not all things are EXPEDIENT; all things are lawful for me, but not all things EDIFY.” (1Cor. 10:23). Regardless of the liberty given through God’s general instructions, nothing can be done unless it is expedient (helpful and profitable). There must be some good and no evil arising from the decision. But there is a second question that must be asked. Will it edify? The word “edify” was the common word for “building a house” and figuratively “to build up, strengthen, establish, promote growth.” Thus to be expedient it must be profitable because it also promotes growth. If it creates division, damages the growth of the church, or harms a brother, it can never be expedient.
Acting on knowledge alone when our own transition is complete can bring grave consequences that must be considered before we use the “liberty” and never after: “Because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ.” While this “strong” man had the knowledge to eat with boldness and a clear conscience, other Christians who were still “weak” would be tempted and some would actually return to idolatry. Even if it did not lead that far, it could still wound their weak conscience and was always a sin against Christ: “Do not destroy with your food the one for whom Christ died,” “Do not destroy the work of God for the sake of food.” (Rom. 14:15, 20). Since there was no way to know how many in the church would be impacted, the door to engaging in this activity would be closed. Paul then made his own convictions clear: “Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.”
In the 9th chapter God revealed that these principles of liberty were not just for changing laws and the removal of superstitions. Paul used them for all his decisions about personal choices. Although he had the right to “to eat and drink” or “take along a believing wife,” he had given both of them up to further his work of preaching and teaching the gospel. Even his right “to refrain from working” was carefully considered before reaching the conclusion that “we have not used this right, but endure all things lest we hinder the gospel of Christ.” (1Cor. 9:12) For Paul, the most expedient and profitable way to accomplish the edification and building up the church was to preach without taking wages from the new church where he was preaching. This was so important to him that he was willing to forego even his most basic rights as an evangelist. Since Paul had willingly given up his right to eat and drink, be married, and be paid as a preacher, they could certainly give up their “right” to eat in an idols temple, and we can give up similar liberties if we deem them a hindrance.
Paul then moved to another important aspect of expediency. If the knowledge of a liberty overlooks some obscure fact, it could very well be that it was not a liberty at all. This means we must think long and hard and search the Scriptures again and again before making the decision to engage in any liberty. Those in Corinth were wrong! They did not have the “liberty” to eat in an idol’s temple. The one thing they missed made it a violation of God’s Law and a terrible sin. Paul began explaining this with the illustration of Israel’s sacrifices to God. When “Israel after the flesh” ate “of the sacrifices” they were “partakers of the altar.” The meat eaten after being offered on the altar to God was “most holy” and only the priests could eat it in a holy place (Lev. 6:26-30).
In exactly the same way, the Gentiles who ate of the sacrifices in an idol’s temple were also partakers. Though “no idol is anything,” and “what is offered to idols” is nothing, these sacrifices “which the Gentiles sacrifice, they sacrifice to demons and not to God.” (1Cor. 10:18-22) Just as the sacrifices of Israel brought the priests into fellowship with God, those who ate the food offered to idols were brought into fellowship with demons. Their knowledge of idols had overlooked a truth first revealed by Moses: “They sacrificed their sons and daughters to demons, and shed innocent blood, even the blood of their sons and daughters, whom they sacrificed unto the idols of Canaan.” (Lev. 17:7; Ps. 106:37-38 Deut. 32:17). The problem with idols was not the images of wood, stone or metal. It was the spiritual host of wickedness behind them. Their sacrifice did not stop with wood or stone, but extended to demons. So all their reasoning about idols must now be revised to take in this new fact. Paul concluded with the reason why they could never eat meat in an idol’s temple: “I do not want you to have fellowship with demons.”
This led to one final issue with this meat. What about after it was sold to the meat market? Did any residual taint linger on the meat? No, the taint was in the minds of the idolaters who were offering it. There was no taint or uncleanness to the meat itself. It was therefore lawful to “eat whatever is sold in the meat market, asking no questions for conscience' sake.” (1Cor. 10:25). So their knowledge has now been corrected. They can eat the meat after it is sold to the butcher, but not in the idol’s temple. But all the other principles will always be in force: “Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.” Note that given offense extended to unbelievers per 1Cor. 10:27-30: "If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you..."
Conclusion. All general commands give liberty (all things that are lawful) to God’s people. But all liberties must first be expedient (profitable and helpful) and they must always edify (build up, strengthen and promote growth). If it fails either of these tests, it is no longer lawful. Every decision must be based on the good of our neighbor. It makes no difference whether that neighbor is a Jew, Gentile or brother in the church. Second, before we can proclaim it a liberty, we must earnestly search the Scriptures on the subject. Too often somewhere overlooked lies a command, example, or necessary inference that moves it into the realm of the forbidden.
Paul then added another three chapters to Romans 14 to explain both the problems and the solutions to this transition (1Cor. 8-10). We can sum up all four of these chapters with: The exercise of any liberty we gained when we placed ourselves under the authority of Christ always takes into consideration the effect it has on others. Although some Gentile Christians had learned “that an idol is nothing in the world, and that there is no other God but one,” Paul reminded them “there is not in everyone that knowledge.” (1Cor. 8:4-7) This created two serious consequences, one to those in the church and the other to those in the world. For our brethren, the grave danger is that those who still have a “consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled.” Once we understand this danger, we must always “beware lest somehow this liberty of yours become a stumbling block to those who are weak.” When we “love our neighbor as ourselves,” this is natural. Since liberties are not essential, they can be easily given up out of love and concern for others.
Thus their false premise stopped short of the truth. Their knowledge, that idols were nothing, had led them to the wrong conclusion that they could even enter the idol’s temple and eat with the idolaters. But this was a very shortsighted knowledge, for while they were enjoying this liberty, “if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols?” (1Cor. 8:1-13) So the idolaters would see them as hypocrites and the babes following their example, without their knowledge, would fall into sin.
This violated the core principle of all expediency: “All things are lawful for me, but not all things are EXPEDIENT; all things are lawful for me, but not all things EDIFY.” (1Cor. 10:23). Regardless of the liberty given through God’s general instructions, nothing can be done unless it is expedient (helpful and profitable). There must be some good and no evil arising from the decision. But there is a second question that must be asked. Will it edify? The word “edify” was the common word for “building a house” and figuratively “to build up, strengthen, establish, promote growth.” Thus to be expedient it must be profitable because it also promotes growth. If it creates division, damages the growth of the church, or harms a brother, it can never be expedient.
Acting on knowledge alone when our own transition is complete can bring grave consequences that must be considered before we use the “liberty” and never after: “Because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ.” While this “strong” man had the knowledge to eat with boldness and a clear conscience, other Christians who were still “weak” would be tempted and some would actually return to idolatry. Even if it did not lead that far, it could still wound their weak conscience and was always a sin against Christ: “Do not destroy with your food the one for whom Christ died,” “Do not destroy the work of God for the sake of food.” (Rom. 14:15, 20). Since there was no way to know how many in the church would be impacted, the door to engaging in this activity would be closed. Paul then made his own convictions clear: “Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.”
In the 9th chapter God revealed that these principles of liberty were not just for changing laws and the removal of superstitions. Paul used them for all his decisions about personal choices. Although he had the right to “to eat and drink” or “take along a believing wife,” he had given both of them up to further his work of preaching and teaching the gospel. Even his right “to refrain from working” was carefully considered before reaching the conclusion that “we have not used this right, but endure all things lest we hinder the gospel of Christ.” (1Cor. 9:12) For Paul, the most expedient and profitable way to accomplish the edification and building up the church was to preach without taking wages from the new church where he was preaching. This was so important to him that he was willing to forego even his most basic rights as an evangelist. Since Paul had willingly given up his right to eat and drink, be married, and be paid as a preacher, they could certainly give up their “right” to eat in an idols temple, and we can give up similar liberties if we deem them a hindrance.
Paul then moved to another important aspect of expediency. If the knowledge of a liberty overlooks some obscure fact, it could very well be that it was not a liberty at all. This means we must think long and hard and search the Scriptures again and again before making the decision to engage in any liberty. Those in Corinth were wrong! They did not have the “liberty” to eat in an idol’s temple. The one thing they missed made it a violation of God’s Law and a terrible sin. Paul began explaining this with the illustration of Israel’s sacrifices to God. When “Israel after the flesh” ate “of the sacrifices” they were “partakers of the altar.” The meat eaten after being offered on the altar to God was “most holy” and only the priests could eat it in a holy place (Lev. 6:26-30).
In exactly the same way, the Gentiles who ate of the sacrifices in an idol’s temple were also partakers. Though “no idol is anything,” and “what is offered to idols” is nothing, these sacrifices “which the Gentiles sacrifice, they sacrifice to demons and not to God.” (1Cor. 10:18-22) Just as the sacrifices of Israel brought the priests into fellowship with God, those who ate the food offered to idols were brought into fellowship with demons. Their knowledge of idols had overlooked a truth first revealed by Moses: “They sacrificed their sons and daughters to demons, and shed innocent blood, even the blood of their sons and daughters, whom they sacrificed unto the idols of Canaan.” (Lev. 17:7; Ps. 106:37-38 Deut. 32:17). The problem with idols was not the images of wood, stone or metal. It was the spiritual host of wickedness behind them. Their sacrifice did not stop with wood or stone, but extended to demons. So all their reasoning about idols must now be revised to take in this new fact. Paul concluded with the reason why they could never eat meat in an idol’s temple: “I do not want you to have fellowship with demons.”
This led to one final issue with this meat. What about after it was sold to the meat market? Did any residual taint linger on the meat? No, the taint was in the minds of the idolaters who were offering it. There was no taint or uncleanness to the meat itself. It was therefore lawful to “eat whatever is sold in the meat market, asking no questions for conscience' sake.” (1Cor. 10:25). So their knowledge has now been corrected. They can eat the meat after it is sold to the butcher, but not in the idol’s temple. But all the other principles will always be in force: “Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.” Note that given offense extended to unbelievers per 1Cor. 10:27-30: "If any of those who do not believe invites you to dinner, and you desire to go, eat whatever is set before you, asking no question for conscience’ sake. But if anyone says to you, “This was offered to idols,” do not eat it for the sake of the one who told you..."
Conclusion. All general commands give liberty (all things that are lawful) to God’s people. But all liberties must first be expedient (profitable and helpful) and they must always edify (build up, strengthen and promote growth). If it fails either of these tests, it is no longer lawful. Every decision must be based on the good of our neighbor. It makes no difference whether that neighbor is a Jew, Gentile or brother in the church. Second, before we can proclaim it a liberty, we must earnestly search the Scriptures on the subject. Too often somewhere overlooked lies a command, example, or necessary inference that moves it into the realm of the forbidden.