April 15, 2016   1 Corinthians 10:6-23

Download discussion questions:  1 Corinthians 10_6-23 sacrificial meals

Paul continued his exhortation for self-examination.  In the previous section we ended our discussion on his words of warning based on the negative example of the Israelites (v. 6).  Now he expands on that example with specific sins of God’s people:  idolatry (v. 7), immorality (v. 8), trying God, putting Him to a test (v. 9).  Those are weighty, serious sins.  Then he adds something that almost seems surprising by comparison, grumbling (v. 10).  Most of us don’t struggle (at least not outwardly) with worshipping images or flagrant immorality or challenging God.  Grumbling and complaining about our circumstances may hit closer to home.

Paul is emphatic about the importance of these examples, mentioning their significance twice (vv. 6, 11).  He speaks directly to our assumption that several of these sins are not issues for us when he warns, “Therefore let him who thinks he stands take heed that he does not fall” (v. 12).  Just before his examples of Israel’s sins he pointed out the common opportunities they shared.  The word “all” is repeated five times in verses 1‑4.  Even with the spiritual advantages available to all of them, “some” (four times in verses 7‑10) still failed to avoid serious sin and its consequences.  Paul’s point seems to be that all those in the church at Corinth (or in our church) had spiritual opportunities, and yet some might still fail spectacularly, just like the examples of the Israelites.  “Let him who thinks he stands [presumption] take heed [self‑examination].”  One comment in our group was that some in the nation of Israel were “pushing the limits” to see what they could get away with.  Perhaps part of “taking heed” or self-examination includes looking for areas in our lives where we tend to push limits.

This passage includes a familiar verse that is often quoted and intended for comfort:  “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it” (10:13).  Perhaps the next verse is quoted less often, since that part of Paul’s exhortation puts responsibility on us:  “Therefore, my beloved, flee from idolatry” (v. 14).  God in His grace provides the way of escape and gives us the opportunity to use that way out.  We need to take it.  Paul’s appeal is strong.  Flee, run away[1], fly from,[2] translate the imperative pheugete, φεύγετε, related to the English word “fugitive.”

Clearly there is a possible link with verse 7 and the warning about Israel’s idolatry.  But since that is the only one of the four sin examples Paul mentions, idolatry may be the overall heading of his concerns.  One of our group members suggested that idolatry is essentially about self.  If that is the case, then it would follow that other sins (immorality, testing God, grumbling mentioned earlier) would flow out of that core sin of idolatry.  Defining my own standards, deciding for myself how to live, even choosing for myself what God is like – these are the self-centered, or self-obsessed symptoms of idolatry even if we don’t bow down before a golden calf.  Paul is saying, “Flee (run like a fugitive, like somebody is chasing you) to get away from everything that reinforces that self-focused attitude.”

Several in the group considered verses 13 and 14 the “hub” or the “pivot” of this section.  That observation makes sense, since those “pivot” verses mark a change of direction of Paul’s argument.  His warnings about the examples from Israel led into the promise/exhortation about getting away from temptations.  Now he turns his attention using that pivot point to what must have been the very specific temptation facing the Corinthian Christians living in a flagrantly pagan culture.  He brings up the Communion elements of the cup and the bread (v. 16).  Then he mentions the sacrificial system of Israel commanded by God (v. 18).  The common thread through these two illustrations is the sharing (koinonia, κοινωνία, fellowship) experienced by eating together in a meal based on a sacrifice.  In one case the sacrifice was of an animal, maybe a bull or a goat.  In the other, the sacrifice was the Son of God.  In both instances partaking of the food was part of the sacramental experience, identifying with the sacrifice.  Then comes the rub.  The Corinthians, or at least some of them, seem to be doing the same thing in the pagan temples.  Paul is quick to point out the emptiness of the idols and the sacrifices in the pagan ceremonies (v. 19).  But that emptiness does not eliminate the dangers of affirming pagan beliefs and even opening the participants to the influence of evil spiritual powers.  The idols and the sacrifices may be nothing, but the demons behind them are not (vv. 20‑21).  One of the remarks from our group was the impression presented to others, that Jesus and the meal celebrated by Christians was just one more deity, on an equal footing with all the other pagan gods.  We may have more subtle forms of idolatry in the twenty-first century.  Probably the first-century Corinthians did as well.  But here Paul is primarily concerned with a very literal and practical application:  Don’t participate in the pagan rituals.  Those ceremonies may have been a normal, routine part of your life before.  Your neighbors may think it odd that you don’t attend anymore.  Nevertheless, flee!

Not many weeks ago our group was in another passage about food offered to idols (1 Corinthians 8:1‑13).  The question came up about the seemingly different conclusion Paul has in the two passages.  In the present passage he is emphatic about avoiding, even running from the pagan food ceremony.  Earlier in this same letter he says that food (even sacrificed to an idol) is unimportant:  “Food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat” (8:8).  In that context the only criterion is concern for a weaker Christian, probably one still struggling with a pagan past, whose faith might be compromised by misunderstanding another’s freedom (8:9‑10).

The group raised logical and appropriate questions.  How do these two passages relate?  Did Paul change his mind?  Why the tolerant view in chapter 8 and the strong negative exhortation in chapter 10?

Our group found several differences between the two passages.  In chapter 8 the concern is clearly on the effect our behavior has on others, especially those weaker or less mature in the faith.  His comment about “dining in an idol’s temple” is focused on what the weaker brother will think.  The almost incidental fact that the meal is taking place in a pagan setting is not the focus of the passage.  The emphasis is the weaker brother’s faith and his future behavior.  But in 1 Corinthians 10:21 the focus is more specific on the activity in the pagan temple, the sacrifices to demons and becoming sharers in demons, drinking the cup of demons, partaking of the table of demons (v. 20‑21).

A member of the group suggested that this passage is more about participation in the sacramental ceremony of the temple, not just consuming the food that had been part of the ritual.  In chapter 8, Paul allows the eating of the food, subject only to consideration for the weaker brother.  This was probably related to food purchased in a local market, and the fact that the food may (or may not) have come from a pagan temple.  In chapter 10 (this passage), the Corinthian believers seemed to have crossed a line, from buying and eating the food to actually participating in the pagan temple.  The comment was made that food was not the issue, the heart was the issue.  And the heart could not avoid being affected by participation in pagan rites.

That distinction between the food and the heart may have been an example of Paul’s concern.  Those who think they stand (v. 12), that their faith is so strong that their behavior doesn’t matter.  Their attitude is, “It could never happen to me.”  To that attitude the apostle says, “Take heed.”  No matter how strong our Christian walk is we must remember the example of the Israelites and God’s promise for a way out of our own temptations.  But those examples and promises will mean little if we flaunt our freedom in presumptuous confidence in our own ability.  Our pride must not prevent us from taking heed of ourselves and our situations, and admitting that often the best response is simple: Flee!  Look away!  Get out of the situation!  Avoid that web site!  Keep away from that place!  Be cautious in that relationship!  Those uncomplicated responses may be the very “way of escape” that God has provided.

[1] NCV, New Century Version, www.biblegateway.com.

[2] DRA, Douay-Rheims American Edition, www.biblegateway.com.