(Chaps. 8:1–11:1)
In chapter 8, the Apostle continues the subject of Christian liberty, but in relation to idolatry. In chapters 6:12–7:40 he has dealt with the subject in the sphere of moral things; now he looks at it in relation to spiritual things. In chapter 8, he deals with the Christian’s liberty in relation to how it will affect the Christian community, and then in chapters 9-10 he looks at it in relation to those who are without—the public testimony of Christianity before the world. Thus, he treats the subject from the smallest point and works out to its widest. He starts with our own bodies (chap. 6), then moves to our marriage partner (chap. 7), then to our brethren with whom we walk (chap. 8), and then lastly, before the world (chaps. 9-10).
Christian Liberty in Relation to Our Brethren
(Chap. 8:1-13)
There were those at Corinth who were taking liberty to eat meats offered to idols, but in doing so, they were in danger of causing some of their brethren to stumble. Paul, therefore, turns to correct this by giving them a universal principle that would regulate Christian liberty in relation to things offered to idols.
This chapter is similar to Romans 14 as both deal with the use and misuse of Christian liberty. There is a difference however; Romans 14 is dealing with the weak Jew who has been converted out of Judaism, whereas 1 Corinthians 8 is dealing with the weak Gentile who has been converted out of idolatry.
The Difference Between Knowledge and Love
Vss. 1-3—Most at Corinth understood that since an idol was nothing that food was a non-issue with God. They thought they were free to act as they pleased in regard to food offered to an idol and there would be no strings attached. Paul teaches them that their liberties needed to be regulated so that they wouldn’t offend any who were “weak” in the faith.
A person might know that an idol is nothing, and therefore, go into an idol temple and eat meat offered to an idol (vs. 10), or buy meat in the market place that was offered to an idol (chap. 10:25). But this raises a question, “Would it be right to do it if it stumbled our brother?” Paul shows in this chapter that knowledge in itself is not sufficient to guide us in these matters. This question cannot be answered merely by “knowledge,” but it can be settled by “charity [love].” Knowledge without the exercise of love can lead a person to act without considering the effect that his act may have on others.
This leads the Apostle to compare knowledge and love. “Knowledge,” not held in communion with the Lord, tends to puff a person up with pride, whereas “love [charity]” considers the welfare of our brother (vs. 1). There is quite a difference; knowledge tends to puff up oneself, whereas love builds up (edifies) others. Knowledge occupies us with the thing in question—its merits and demerits—but love thinks of our brother. If knowledge were the only principle that applied in the matter, it could lead to outright arrogance, and surely offence. Paul was not belittling knowledge; he was showing that it must be held in love.
He goes on to say that since none of us know all the truth, for we can only know in part now (1 Cor. 13:99For we know in part, and we prophesy in part. (1 Corinthians 13:9)), we should be careful in using our knowledge without considering that we might not have things quite right. If one imagines that he has acquired knowledge, and is complacent about it, he is showing that he lacks understanding on how it ought to be held and practised (vs. 2). Moreover, if a person truly loves God, it will be manifest in his actions toward his Christian brother (1 John 5:1-21Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. 2By this we know that we love the children of God, when we love God, and keep his commandments. (1 John 5:1‑2)). The person who approaches this subject of liberty from the standpoint of love will be “known” of God in the sense that He will take note of that person and will give him a special sense of His approval (vs. 3).
The Difference Between Idols and the True God
Vss. 4-6—The question of eating meats offered to idols leads the Apostle to draw a brief but important comparison between idols and the true God. Idols are only “called gods” because they are either outright fakes or manifestations of demons. None of them are truly gods. Knowing this gives one to understand that there is nothing to an idol.
Knowledge Must Be Regulated by Love
Vss. 7-10—Since we are all at different stages of growth, not all Christians have this knowledge concerning idols. Some were not able to rise above the deeply rooted prejudices of their respective backgrounds in regard to idols. They were “weak” in the sense of being deficient in Christian knowledge. Some converted out of heathendom were not entirely convinced that idols were non-entities and that meats offered to them were no different from other meats. Care must be taken not to stumble these persons (vs. 9). For some, to eat meats offered to idols could lead to a bad conscience, and abandoning a good conscience could lead a person to do something that would destroy (“perish”) him, in the sense of making shipwreck of his Christian life and testimony (vs. 10). He, of course, wouldn’t perish in the sense of losing his salvation, for the Lord said that His sheep “shall never perish” (John 10:2727My sheep hear my voice, and I know them, and they follow me: (John 10:27)).
In verses 11-12, the seriousness of offending a weak brother in Christ is emphasized. If the Lord loved that person so much that He was willing to die for him, shouldn’t we be careful not to hinder his spiritual progress by doing something that would stumble him? It would be a “sin against Christ.”
In verse 13, he concludes his remarks by laying down a simple principle that would regulate our liberty in regards to our Christian brother. Before we exercise our liberty in a given area not forbidden by Scripture, we should consider what effect it will have on our brother. If the thing that we allow might cause him to stumble, then we ought to forego it—love would do that. In all such matters the Christian must not only use knowledge, but also love.
This principle that Paul has brought before the Corinthians is essential to the health and welfare of a local assembly. It has a broad application to all things having to do with life in the assembly that are of a secondary importance––i.e. things which do not attack of undermine the Person and work of Christ. If this principle were acted on in our interactions with one another, there would be far less offences given and taken.
Knowledge tends to see things black and white, without considering any other qualifying factors. A person acting merely on that line sees things as either right or wrong. Often they will go around correcting others in the assembly on small issues that they feel are wrong, thinking that they are doing God a service. But they often leave a trail of offence behind them. They feel justified in their actions and “chalk it up” to being faithful. Unfortunately, dealing with things on the line of knowledge only is usually destructive to happy assembly life. It does not make for peace (Rom. 14:1919Let us therefore follow after the things which make for peace, and things wherewith one may edify another. (Romans 14:19)). Divine love, on the other hand, considers our brother “for whom Christ died” and is careful not to offend in these secondary matters. It will not compromise principles, but also considers the state and the stage of growth in the ones whom it seeks to reach. Love waits for its opportunities and deals with things with the love of Christ.
Christian Liberty in Relation to Serving the Lord
(Chap. 9:1–10:14)
In chapter 9, Paul continues the subject of Christian liberty, applying it to the service of the Lord. He digresses from the subject of liberty in relation to idolatry to illustrate his point in chapter 8: Namely, that we must be willing to forgo certain liberties for the testimony of the Lord. Again, he uses his own life and ministry as an example. He fastens on two “rights” (J. N. Darby Trans.) or liberties in particular that he had as the Lord’s servant and shows that while he had every “right” to those liberties, he surrendered them for the sake of reaching and helping others.
The Verifications of Paul’s Apostleship
Vss. 1-3—His apostleship was something that some among the Corinthians questioned, since he was not among the twelve chosen by the Lord on earth. He states that he is indeed an Apostle because he had “seen Jesus our Lord” (Acts 9:4-54And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? 5And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks. (Acts 9:4‑5)). A further evidence to his apostleship was the assembly at Corinth. It owed its existence to his labours (Acts 18:1-111After these things Paul departed from Athens, and came to Corinth; 2And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. 3And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. 4And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. 7And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. 9Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: 10For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. 11And he continued there a year and six months, teaching the word of God among them. (Acts 18:1‑11)). He says, “Are not ye my work in the Lord?” These were two verifications of his apostleship. Having established that, he takes up two specific areas where he had “power” (a legitimate “right”) as a servant of the Lord to partake (vss. 4-27).
Paul’s “Right” to Partake of the Ordinary Mercies in Natural Life
Vss. 4-5—Firstly, he speaks of his liberty to partake of the ordinary mercies of life—“to eat and to drink” (vs. 4), and to “lead about a sister, a wife” (vs. 5). Being a servant of the Lord, he had that power [“right”]. He had liberty to partake of the normal things of life, and points to the “other apostles, and the brethren of the Lord, and Cephas” (Peter) who all rightly partook of that liberty.
Paul’s “Right” to be Financially Supported by Those to Whom He Ministered
Vss. 6-14—Secondly, Paul had a right to be financially supported by those to whom he ministered. He had a “right” to “forbear working” (full time) and to receive help in “carnal (temporal) things” in return for his ministry in “spiritual things” (vs. 7). He proceeds to list several things to support this right:
1) It is customary to remunerate workers. He cites three examples from ordinary life—a soldier, a farmer, and a shepherd (vs. 8). Working for the Lord should not be treated with any less importance.
2) It is according to the Mosaic Law (vss. 8-9). He quotes from Deuteronomy 25:44Thou shalt not muzzle the ox when he treadeth out the corn. (Deuteronomy 25:4) to show that the Law of Moses supported such a practise in principle. It was not written merely for God’s care of oxen (who are typical of servants of the Lord) only but for “our sakes” (vs. 10).
3) The tabernacle and “the temple” system that was ordained of God supported the idea of paying those who did the work (the priests and the Levites). Those who “attend at the altar partake with the altar” (vs. 13; Num. 18:8-208And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. 9This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. 10In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. 11And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. 12All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the Lord, them have I given thee. 13And whatsoever is first ripe in the land, which they shall bring unto the Lord, shall be thine; every one that is clean in thine house shall eat of it. 14Every thing devoted in Israel shall be thine. 15Every thing that openeth the matrix in all flesh, which they bring unto the Lord, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 16And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. 17But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savor unto the Lord. 18And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. 19All the heave offerings of the holy things, which the children of Israel offer unto the Lord, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the Lord unto thee and to thy seed with thee. 20And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. (Numbers 18:8‑20)).
4) It was exercised by other Christian workers. If they had a “right” to be supported by those to whom they ministered, why couldn’t Paul? After all, he was their spiritual father in the faith, and therefore, had a right to their “carnal things” (vs. 11).
5) The Lord ordained it for His disciples when they were sent out to preach (Luke 10:77And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house. (Luke 10:7)). “They which preach the gospel should live of the gospel” (vs. 14). In this, He set the example for Christian workers.
The Principle of Surrendering One’s “Right” for the Blessing of Others
Vss. 15-23—Having established that he had such “rights,” Paul hastened to say, “But I have used none of these things” (vss. 12, 15). He had a “right” to such liberties, but he elected to not exercise those rights because he didn’t want to stumble any to whom he preached. He relinquished them so that he could reach more souls. For instance, when he was among the Corinthians, he worked with Aquila and Priscilla in making tents, which was their mutual profession (Acts 18:1-2; 20:341After these things Paul departed from Athens, and came to Corinth; 2And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. (Acts 18:1‑2)
34Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. (Acts 20:34); 2 Thess. 3:7-97For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8Neither did we eat any man's bread for nought; but wrought with labor and travail night and day, that we might not be chargeable to any of you: 9Not because we have not power, but to make ourselves an ensample unto you to follow us. (2 Thessalonians 3:7‑9)). This beautifully illustrates the fact that Christian living and service is all about making sacrifices for others; its object is not to please self. The Lord Jesus is our great example. He “pleased not Himself” (Rom. 15:1-31We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2Let every one of us please his neighbor for his good to edification. 3For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. (Romans 15:1‑3)).
Vss. 17-18—Paul felt compelled to preach the gospel, and he did it “willingly.” He threw himself into the ministry of the Word with unselfish abandon. While he refused material recompense, he knew that he was not without reward for his labour. He could boast that the gospel was “without charge,” and he had the joy of reaping—seeing souls being saved.
Vs. 19—In one sense, refusing to exercise his “right” gave him greater liberty. It made him “free from all men,” in that he was not dependant on any human for financial help, and thus would be less likely to be influenced by their desires. In doing this, he sought to make himself a “servant unto all” that he might “gain the more” people by the gospel. He surrendered his right of Christian liberty to reach them and made himself “as” they were, as far as their customs were concerned. He would adapt himself to those to whom he sought to reach with the gospel if it didn’t compromise the truth. It was a voluntary restraint of his liberty and just shows the lengths to which his love for souls would go to reach them with the gospel.
Vss. 20-21—When he was trying to reach the “Jews,” he would surrender his right of Christian liberty and become “as a Jew.” He did this, he says, so that he might “gain them that are under the law.” Note: he doesn’t say that he formally took up the position of being a Jew again; he says became “as” a Jew. This would be in customs, habits, dietary concerns, etc. Vice versa, when he was reaching out to “them that are without law” (the Gentiles) he would be “as without law.” In case any might think that this included abandoning his morals and living like the heathen, he adds in a parenthesis, “Not as without law to God, but as legitimately subject to Christ” (vs. 21—J. N. Darby Trans.). This means that he would go along with the customs of the Gentiles as far as he possibly could, without compromising principles of holiness and spirituality. This was the kind of wisdom that won souls (Prov. 11:3030The fruit of the righteous is a tree of life; and he that winneth souls is wise. (Proverbs 11:30)); it involved self-denial.
Vss. 22-23—Paul says, “To the weak became I weak, that I might gain the weak.” That is, to those who were simple in their understanding of divine subjects, he was careful to bring things down to their level when communicating with them, using simpler terms to express the truth. He would focus on elementary truth with such. Thus, he adapted himself to the various situations in which he found people, but at the same time, he took care to not compromise principles of holiness and truth.
In chapter 8, love would not let the Apostle do anything that would offend the consciences of his weaker brethren. In chapter 9 his love went farther—beyond the Christian community—it would not allow him to do things that would be offensive to unbelievers to whom he witnessed. By purposely relinquishing his Christian rights or liberties to win those to whom he ministered, he was an example to the Corinthians of normal Christian love sacrificing itself for the blessing of others. It shows that all such rights in Christian liberty are to be subservient to the interests of Christ and His testimony in the gospel.
The Need for Self-Control in Exercising Christian Liberty
Vss. 24-27—He goes on to show that a person has to be careful in taking liberties for another reason—it could have a negative effect on him, whereby he comes under the power of the carnal appetites of the body. He has spoken of the need for self-denial in the giving up of one’s rights or liberties; now he speaks of the need for self-control of the baser instincts of human nature. Later he will speak of the need for self-judgment (1 Cor. 10:12; 11:2812Wherefore let him that thinketh he standeth take heed lest he fall. (1 Corinthians 10:12)
28But let a man examine himself, and so let him eat of that bread, and drink of that cup. (1 Corinthians 11:28)).
He points to the athletes of the world being “temperate” (having self-control) in all things as they train themselves to compete for “a corruptible crown” in their games—an allusion to the original Olympic Games (vss. 24-25; 2 Tim. 2:55And if a man also strive for masteries, yet is he not crowned, except he strive lawfully. (2 Timothy 2:5)—J. N. Darby Trans.). Likewise, a Christian in the service of the Lord must also use self-control to have the Lord’s approval in the coming day of glory. To win “the prize” one had to live and serve in God’s vineyard according to God’s principles. To do this required keeping the body “under” control.
In verses 26-27, Paul used himself as an example in self-control. He was careful to not indulge in the appetites of the body, but kept it in “subjection” so that it would not be a hindrance to him in service. It has been said that the body is a good servant, but a poor master.
He shows that it is possible for one who was preaching to end up as a “castaway.” The word “castaway” is translated elsewhere “reprobate” and surely refers to a lost soul (Rom. 1:2828And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; (Romans 1:28); 2 Cor. 13:5-75Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? 6But I trust that ye shall know that we are not reprobates. 7Now I pray to God that ye do no evil; not that we should appear approved, but that ye should do that which is honest, though we be as reprobates. (2 Corinthians 13:5‑7); 2 Tim. 3:88Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. (2 Timothy 3:8); Titus 1:1616They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. (Titus 1:16)). We mustn’t take from this that a Christian can lose his salvation. The subject in question in the chapter is preaching, not salvation. It’s possible for a person to be a preacher and yet not be saved, and thus, end up a castaway. Judas Iscariot was such a person. The man the Lord spoke of in Matthew 7:2222Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? (Matthew 7:22) is another example. There are many who are such today in the Christian profession.
He brings this in because there were ones among them who were preaching who did not seem to be real at all. Their habitual indulging in the things of the flesh (taking liberties) without self-control brought to light that something was terribly wrong. If one carries on in such activities, it may be that they are not saved at all.
Some have thought that since the word means “disapproved” or “rejected” that Paul was referring to a man’s ministry being rejected, not himself personally. Hence, his ministry would be rejected because his life was in disorder. This would certainly be true, but the word “castaway” must not be taken in that limited sense. It is not used that way elsewhere in the New Testament. It means that the whole person is rejected because he is lost. J. N. Darby said, “To be a castaway is to be lost—to be punished with everlasting destruction from the presence of the Lord.” Paul, “in a figure, transferred” such to himself (1 Cor. 4:66And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. (1 Corinthians 4:6)) and thus handled the matter delicately, not singling out anyone in particular. The point he makes here is that he wanted to show by his whole manner of life (in keeping his body in subjection) that he wasn’t one of those reprobates.
Abusing Christian Liberty Brings the Hand of God Upon Us in Governmental Judgment
Chap. 10:1-14—Such being the case, Paul goes on to address the mixed multitude among the Corinthians and warns those who were mere professors of the danger of God’s judgment. This shows that it is a solemn thing to be externally connected with the testimony of God and not be real.
He shows that all who identify themselves with the Christian testimony are going to be tested as to their reality or their lack thereof. And even if a person was a real believer, partaking of spiritual privileges doesn’t guarantee his preservation. If he didn’t “keep under” his body, but misused his liberty, he would come under the governmental dealings of God.
He points to Israel as an example. They were given some wonderful privileges in their relationship with Jehovah, yet when they were tested in the wilderness many of them proved to not be real at all. He outlines five great privileges that Israel had and then passes on to speak of five different evils that they fell into and God’s corresponding discipline. The net result was that they were sifted out of the testimony of the Lord. They were “strewed in the desert” (vs. 5 – J. N. Darby Trans.). Deuteronomy 2:1414And the space in which we came from Kadesh-barnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. (Deuteronomy 2:14) says that they were “wasted out from among the host.”
The privileges that they had, in principle, are the same that Christians have—only we have them in a greater way. And the evils that they fell into are the same evils that Christians can fall into. Furthermore, the governmental judgment that fell on them is the same, in principle, that can fall on us. His ways with Israel demonstrate the very real possibility of being sifted out of God’s testimony today.
Five Great Privileges
Vs. 3—“All ate the same spiritual meat”—they had a divine provision of food (the Manna). Christians have Christ as their food (John 6:47-5847Verily, verily, I say unto you, He that believeth on me hath everlasting life. 48I am that bread of life. 49Your fathers did eat manna in the wilderness, and are dead. 50This is the bread which cometh down from heaven, that a man may eat thereof, and not die. 51I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. 52The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? 53Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. 54Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. 55For my flesh is meat indeed, and my blood is drink indeed. 56He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. 57As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. 58This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. (John 6:47‑58)).
Vs. 4—“All did drink the same spiritual drink”—they had a divine provision of running water. Christians have the divine provision of the Spirit of God given to them which springs up into the enjoyment of eternal life (John 4:1414But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. (John 4:14)).
Five Evils & Their Corresponding Discipline
Vss. 6-11—Having such privileges made the children of Israel very responsible before God, for with every privilege there is a responsibility. Since Christians have those privileges in a greater way, we are even more responsible than Israel. If we abuse our liberty and live after the flesh, God will put His hand upon us in a governmental dealing, by which we will be taught by discipline to walk in holiness. It is a solemn fact—God judges His people in a governmental way if need be, but of course, not in an eternal way. Peter says, “It is written, Be ye holy; for I am holy. And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear” (1 Peter 1:16-1716Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:16‑17)). He also says, “He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers: but the face of the Lord is against them that do evil” (1 Peter 3:10-1210For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 11Let him eschew evil, and do good; let him seek peace, and ensue it. 12For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. (1 Peter 3:10‑12)). Again, he says, “The time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17))
In using Israel’s history as an example, Paul shows that there are at least five different ways a person could be sifted out of the fellowship to which all Christians are called (1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9)). (The Apostle does not take them up in chronological order.)
1) Lusting After the World
(Vs. 6; Num. 11:4-6, 33-344And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? 5We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: 6But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. (Numbers 11:4‑6)
33And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. 34And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted. (Numbers 11:33‑34)) The children of Israel wanted Egypt’s foods, and God gave it to them, but He also sent leanness into their souls (Psa. 106:14-1514But lusted exceedingly in the wilderness, and tempted God in the desert. 15And he gave them their request; but sent leanness into their soul. (Psalm 106:14‑15)). By insisting on having those things, they perished under the judgment of God and thus were removed from His testimony through a plague from the Lord. This is a type of Christians lusting after the world and insisting on it to the point where they are drawn away. God allows the “plague” of the world’s influence to affect them, whereby they are drawn away by it and thus sifted out.
2) Practising Idolatry
(Vs. 7; Ex. 32:1-8, 25-291And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. 4And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. 5And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the Lord. 6And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. 7And the Lord said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: 8They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. (Exodus 32:1‑8)
25And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) 26Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. 27And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. 28And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. 29For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. (Exodus 32:25‑29)) The children of Israel worshipped the golden calf and called it a feast unto Jehovah. They consequently became insensible through that spiritual corruption (Ex. 32:6, 18, 256And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. (Exodus 32:6)
18And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. (Exodus 32:18)
25And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) (Exodus 32:25); Psa. 115:4-84Their idols are silver and gold, the work of men's hands. 5They have mouths, but they speak not: eyes have they, but they see not: 6They have ears, but they hear not: noses have they, but they smell not: 7They have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. 8They that make them are like unto them; so is every one that trusteth in them. (Psalm 115:4‑8)). They came under judgment by the hand of their brethren who acted for God (Ex. 32:26-2826Then Moses stood in the gate of the camp, and said, Who is on the Lord's side? let him come unto me. And all the sons of Levi gathered themselves together unto him. 27And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. 28And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. (Exodus 32:26‑28)). This is a type of those engaging in spiritual evil (perhaps doctrinal or ecclesiological) whereby they come under the administrative judgment of excommunication by the hand of their brethren.
3) Engaging in Immorality
(Vs. 8; Num. 25:1-91And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. 2And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 3And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel. 4And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel. 5And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor. 6And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation. 7And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand; 8And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. 9And those that died in the plague were twenty and four thousand. (Numbers 25:1‑9)) The children of Israel were invited to enter into fornication with the daughters of Moab. Judgment fell on them by the javelin of Phinehas and through the plague of the Lord. This is a type of being excommunicated for moral evil (1 Cor. 5:11-1311But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:11‑13)).
4) Tempting the Lord
(Vs. 9; Num. 21:4-94And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. 5And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us. And Moses prayed for the people. 8And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. (Numbers 21:4‑9)) The children of Israel tempted the Lord by questioning the wisdom of His ways. God sent serpents among them and many perished. We, too, can question the wisdom of God in His sovereign will in our lives, but it is a sin that He does not take lightly. What happened to Israel is a type of God allowing Satan, “that old serpent” (Rev. 12:99And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. (Revelation 12:9)), to get in on us in a special trial whereby we are taken away in some way. It is a stroke of God’s judgment.
5) Murmuring and Complaining
(Vs. 10; Num. 16:1-3, 41-501Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: 2And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: 3And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? (Numbers 16:1‑3)
41But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord. 42And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the Lord appeared. 43And Moses and Aaron came before the tabernacle of the congregation. 44And the Lord spake unto Moses, saying, 45Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. 46And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the Lord; the plague is begun. 47And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. 48And he stood between the dead and the living; and the plague was stayed. 49Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. 50And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed. (Numbers 16:41‑50)) These people murmured and complained about a dealing of the Lord with a party of men that rose up in rebellion against the God-appointed leadership in Israel. Korah and his company had formed a party to challenge God’s order of priesthood. They thought that they had a justified cause in challenging the place of Moses and Aaron, but God took them away in judgment. After the judgment fell, the people referred to here sympathized with the rebels who were judged. They murmured and accused Moses and Aaron of killing them! These also fell under God’s judgment and were swept away. It is a type of those who would sympathize with a party that has gone out from the assembly in some cause. God’s judgment on such is for them to be swept away with the party and removed from the fellowship where the Lord is in the midst. There have been many who have been removed in this way—in the so-called “divisions” that happen among God’s people.
Vss. 11-13—The Apostle has given a lengthy warning to all who might be inclined to abuse Christian liberty by indulging in the flesh in some way. He has shown that we cannot do it without incurring the discipline of God. He reminds us that those things that happened unto them (Israel) were written as “ensamples [types]” for “our admonition.” In other words, we are supposed to learn from these things.
He concludes by giving a call to self-judgment, saying, “Let him that thinketh he standeth take heed lest he fall.” Pride and self-confidence lead to having a fall (Prov. 16:1818Pride goeth before destruction, and an haughty spirit before a fall. (Proverbs 16:18)). If there were any who thought that the temptations they were facing were too great, he adds the encouraging words, “God is faithful, who will not suffer (allow) you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.”
Christian Liberty in Relation to the Lord’s Table & Fellowship With Idols
(Chap. 10:15–11:1)
The Apostle has addressed Christian liberty in relation to our brother in Christ (Chap. 8) and in relation to our service for the Lord (Chap. 9:1–10:14). Now he looks at Christian liberty in relation to fellowship at “the Lord’s Table” (Chap. 10:15–11:1).
A “table,” in Scripture, symbolizes fellowship. In the case of “the Lord’s Table,” it symbolizes the ground of fellowship God has for all Christians where the Lord’s authority is recognized and bowed to. It is a spiritual ground of principles upon which Christian fellowship is expressed and the unity of the body is exhibited in practise. Scripture does not say the Lord’s “tables” (plural), but the Lord’s “Table” (singular), because there is only one such ground of fellowship to which Christians are called and that the Lord owns with His presence in their midst (1 Cor. 1:99God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. (1 Corinthians 1:9); Matt. 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)).
The Principle of Identification
Vss. 15-20—In these verses, the Apostle lays down a basic principle in regard to fellowship, and then applies it to the situation at Corinth. We might call it the principle of identification. That is, by partaking in a religious service of any kind we are identified with all that that system upholds and represents whether we personally believe such things or not. Our act of partaking with them is an expression of our fellowship with all that exists there. He shows that it is true in Christian worship and fellowship, and also in Judaism and in paganism. In each case, the principle of identification exists.
In regard to Christianity, he said, “The cup of blessing which we bless, is it not fellowship with the blood of Christ? The loaf which we break, is it not fellowship with the body of Christ?” (Vs. 16—W. Kelly Trans.) It is clear from this that our act of breaking bread (partaking of the Lord's Supper) is an expression of our fellowship with the Lord and His table and all those with whom we break bread.
In regard to Israel (Judaism), he shows that the same principle exists, saying, “See Israel according to the flesh: are not they that eat the sacrifices in fellowship with the altar?” (Vs. 18—W. Kelly Trans.) One who partakes of the sacrifices at the Jewish altar is identified with all that that altar represents.
He also shows that the same principle holds true with the idolatry in paganism, saying, “The things which the Gentiles sacrifice, they sacrifice to devils [demons] and not to God: and I would not that ye should have fellowship with devils [demons]” (vs. 20). Those who partake of the “cup of devils [demons]” are in fellowship with demons.
Vss. 21-22—The Apostle then reasons with the Corinthians concerning their carelessness in regard to their associations. Apparently, they had been partaking of things that were in pagan temples and thought nothing of it. But God does not want His people to be in fellowship with spiritual evil or practise (2 Cor. 6:14-1814Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 15And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Corinthians 6:14‑18)). By doing so they were identifying “the Lord’s Table” with the table of demons. Therefore, Paul would have them to desist immediately, saying, “Ye cannot drink the cup of the Lord, and the cup of devils [demons]: ye cannot be partakers of the Lord’s Table, and of the table of devils [demons]” (vs. 21).
This principle of identification has a much broader application than idolatry. The point Paul establishes in these verses is that if we partake of the Lord’s Table, we must watch that we do not partake in anything that is inconsistent with it and its holiness. It means that breaking bread at the Lord’s Table demands separation from all other tables, whether it is in Judaism, or in paganism, or even in the unscriptural Christian places of worship in Christendom. Being in “communion [fellowship]” with the “blood” and “body” of Christ at the Lord’s Table necessarily demands the exclusion of all other communions (fellowships). To do such is to provoke the Lord to act in a governmental dealing of judgment, as He did with Israel (vs. 22).
There are many man-made tables (fellowships) in the Christian world today, but the Lord cannot condone their existence with His presence in their midst collectively. In doing so He would be condoning the many divisions in the Christian testimony. He is with all Christians individually at all times (Matt. 28:2020Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (Matthew 28:20); Heb. 13:55Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. (Hebrews 13:5)), so in one sense He is with them. However, He cannot be in the midst of the various Christian fellowships in the sense of Matthew 18:2020For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:20)—which is His presence collectively, condoning the very ground upon which His people gather and authorizing their administrative acts. He is simply not in every place where Christians gather in this sense. Therefore, if those who eat at the Lord’s Table eat at these other tables also (either schismatic Christian, Jewish, or pagan), they could incur the governmental judgment of the Father (1 Cor. 11:27-3227Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. 30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:27‑32); 1 Peter 1:16-1716Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: (1 Peter 1:16‑17)).
Some have asked, “If there is only one Lord’s Table, and it signifies the only ground of Christian fellowship that He owns, then which group of Christians has it?” This question has put the focus in the wrong place. It is focusing on the people who are at the Lord’s Table. Our answer as to who has the Lord’s Table is—the Lord! It is His table, and He is leading exercised believers to it. There is always a danger of shifting the focus from the Lord in the midst to the people whom the Spirit of God has gathered and saying that they have the Lord’s Table. This is a mistake; our focus should be Christ. Our gathering together is to be “unto Him” (Heb. 13:1313Let us go forth therefore unto him without the camp, bearing his reproach. (Hebrews 13:13)).
The fellowship expressed at the Lord’s Table in the breaking of bread embraces all true Christians, though all may not be at His Table. We see in the “one loaf” every member of the body of Christ (vs. 17). The Lord’s Table is where all Christians should be. Since the Christian profession today is in ruin, and there are hundreds of Christian fellowships all claiming to have the Lord in their midst, exercised Christians must seek out that place of the Lord’s appointment where His table is, using the resources God has given—the principles of the Word of God, prayer, and the leading of the Spirit of God (Psa. 25:99The meek will he guide in judgment: and the meek will he teach his way. (Psalm 25:9); Prov. 25:22It is the glory of God to conceal a thing: but the honor of kings is to search out a matter. (Proverbs 25:2); Luke 22:1010And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. (Luke 22:10)). It comes down to this simple fact—there cannot be two (or more) fellowships of Christians on earth that the Lord identifies with as being on the divine ground of gathering. Christ is not divided (1 Cor. 1:1313Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? (1 Corinthians 1:13)).
Leavened or Unleavened Bread in the Breaking of Bread
Some have wondered whether there should be leavened or unleavened bread in the breaking of bread. At the time when the Lord instituted the feast of remembrance, it certainly was unleavened bread that they used, because Jews were not to have anything leavened in their houses at the Passover (Exodus 13:77Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. (Exodus 13:7)). The Lord surely would have kept the Passover supper in accordance with the Scriptures. But, let us remember, when He instituted the Lord’s Supper, it was still in a Jewish setting. It was for Jewish disciples who were waiting for the setting up of the kingdom on earth (Matt. 26:26-3026And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. 27And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28For this is my blood of the new testament, which is shed for many for the remission of sins. 29But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. 30And when they had sung an hymn, they went out into the mount of Olives. (Matthew 26:26‑30)). It had not its Christian significance at that time. Paul’s ministry in this chapter sets it in its proper Christian place, and gives it its Christian meaning. In the Greek, the word “loaf” (vs. 17) implies bread risen with leaven—yeast. Unleavened bread is never translated as a “loaf” in the New Testament. Since Paul speaks of the bread used in the Supper as a “loaf,” it is quite acceptable to have bread that is leavened in the breaking of bread.
Difficult Questions Regarding Identification
Vss. 23-30—Having warned of fellowship with idolatry through identification, the Apostle goes on to answer some questions that might arise concerning eating meats apart from the idol’s temple. Difficulties would present themselves in markets and at meals in private homes where food had been offered to an idol. The pagan world was filled with idols, and most of the animal carcasses on sale at marketplaces and eaten in homes had been killed in connection with idol sacrifices. Since that was the case, the question was, “What should they do in such situations?”
He goes back to the great principle he laid down in chapter 6:12 in regard to Christian liberty. He says, “All things are lawful unto me, but all things are not expedient [profitable].” Notice: he applies it to himself, for each must be “fully persuaded in his own mind” (Rom. 14:55One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. (Romans 14:5)). He reminds them of the basic principle of Christian sacrifice for others, saying, “Let no one seek his own advantage, but that of the other” (vs. 24 – J. N. Darby Trans.).
If there were ones who had a weak conscience about such things (1 Cor. 8:77Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. (1 Corinthians 8:7)), they were to be careful about what they did by not asking where the meat had come from when buying or eating it. They were to do this for the “conscience sake” of that weak brother. If they were at a feast, they were not to ask questions about where the meat came from so they could honestly say they didn’t know the meat’s prior connection (vs. 25). But if someone at the dinner voluntarily told them that it was “offered in sacrifice unto idols,” they were not to eat it so as to protect the conscience of a weak brother. This is the kind of godly Christian care that we should have for one another (vss. 27-28).
We are, therefore, governed somewhat by the “conscience ... not thine own, but of the other” (i.e. our brother). Genuine love and concern for one another would make us glad to forego some liberty so that our weak brother would not be stumbled (vss. 29-30).
Two Further Principles of Christian Liberty
Vss. 31-33—Before closing his remarks on Christian liberty, he gives two further principles that are to govern us. He has already spoken of two great principles when he opened the subject—first, we should partake of something only when it is spiritually “profitable” (1 Cor. 6:1212All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. (1 Corinthians 6:12)a), and second, when it doesn’t bring us under its “power” in an enslaving way (1 Cor. 6:1212All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. (1 Corinthians 6:12)b). Now he adds two further principles.
If we engage in some liberty, we are to make sure that we are doing it “to the glory of God” (vs. 31). If it’s done merely for self, then it probably is not for the glory of God. Another underlying principle is to make sure that we “give none offence” in what we allow (vs. 32). This care is not just toward our brethren, he says, “neither to the Jews, nor to the Gentiles, nor to the Church of God.” We are to be careful not to give offence to anybody as every person in the world is in one or the other of these three classes. Our liberty, therefore, is to be regulated in regard to the public testimony of Christianity in general (vs. 33). The purpose of making such sacrifices in Christian liberty is not in seeking our own profit, but the good of others, so “that they may be saved.”
The gospel is written a chapter a day,
By deeds that you do and by words that you say,
Men read what you write, whether faithless or true,
Say, what is the gospel according to you?
Summary of Four Great Principles That Are to Govern Our Christian Liberty
Paul has touched on four great governing principles in regard to the exercise of Christian liberty:
Paul’s life was a shining example of this. Therefore, he ends his comments on Christian liberty by saying, “Be ye followers of me, even as I also am of Christ” (1 Cor. 11:11Be ye followers of me, even as I also am of Christ. (1 Corinthians 11:1)).