25Using Freedom for God’s Glory (10:23-11:1)
All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. Let no one seek his own good, but that of his neighbor. Eat anything that is sold in the meat market, without asking questions for conscience’ sake; for the earth is the Lord’s, and all it contains. If one of the unbelievers invites you, and you wish to go, eat anything that is set before you, without asking questions for conscience’ sake. But if anyone should say to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake; I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience? If I partake with thankfulness, why am I slandered concerning that for which I give thanks? Whether, then, you eat or drink or whatever you do, do all to the glory of God. Give no offense either to Jews or to 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 the many, that they may be saved. Be imitators of me, just as I also am of Christ. (10:23-11:1)
Paul’s central message in this passage, and the Bible’s central message for believers in all ages, is summarized in verse 31: whatever you do, do all to the glory of God. God created man to glorify Himself, and that is man’s purpose in life. Fallen man cannot purpose to glorify God, because he does not know God or have a godly nature through Jesus Christ.
God is glorified in His wrath against the unredeemed. Pharaoh did not seek to glorify God, nor could he; but God said, “I will be honored through Pharaoh and all his army, through his chariots and his horsemen” (Ex. 14:17). And He was glorified through all those means. God’s message to Pharaoh was, “Indeed, for this cause I have allowed you to remain, in order to show you My power, and in order to proclaim My name through all the earth (Ex. 9:16). Although Pharaoh could not glorify God with his life, God was glorified in his destruction (cf. Jer. 13:15-16; Rom. 1:22-26).
Redeemed man, however, is able to glorify the Lord, and he will glorify Him if he is faithful.
The first question and answer in The Shorter Catechism are: “What is the chief end of man? Man’s chief end is to glorify God, and to enjoy Him forever.” The catechism is right in declaring that the pinnacle of man’s being is glorifying and enjoying God. The highest purpose any individual can have is to be totally absorbed in the person of God, and to view all of life through eyes filled with His wonder and glory. That is the perspective of the true worshiper, the one who truly glorifies God.
The word glory means “something that is worthy of praise or exaltation; brilliance; beauty; renown.” God’s glory has two aspects. First is His inherent, or intrinsic, glory. God is the only being in all of existence who can be said to possess inherent glory. No one can give it to Him; it already completely belongs to Him by virtue of who He is. If no one ever gave God praise, He would still be the glorious God that He is, because He was fully glorious before He created any other beings to worship Him.
The second aspect of God’s glory is ascribed glory. “Ascribe to the Lord, O sons of the mighty,” the psalmist says, “ascribe to the Lord glory and strength. Ascribe to the Lord the glory due to His name; worship the Lord in holy array” (Ps. 29:1-2). Obviously, we cannot give God glory in the sense of adding to His glory, any more than we can add to His strength. The psalmist is simply urging us to recognize and acclaim the glory God already has.
Practical ways of glorifying God frequently are given in Scripture. A list would include confession of sin (Josh. 7:19), trusting God (Rom.4:20), bearing fruit for Him (John 15:8), thanking Him (Ps. 50:23), suffering for Christ (1 Pet. 4:14-16), being content (Phil. 4:10-20), praying (John 14:13), and spreading the Word (2 Thess. 3:1). Anything and everything a Christian says and does should be to God’s glory.
In 10:23—11:1 Paul explains three things believers must understand about their Christian freedom if they are to glorify God in everything they do: (1) the basic principles for using Christian freedom, (2) the purpose of Christian freedom, and (3) the pattern for using Christian freedom.
THE PRINCIPLES FOR USING CHRISTIAN FREEDOM
In verses 23-30 four basic principles are given to guide us in using our Christian liberty for God’s glory.
EDIFICATION OVER GRATIFICATION
All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. (10:23)
Here Paul summarizes what he has been saying about Christian freedom. Because the apostle refers to it several times, he had probably used the phrase all things are lawful when he preached in Corinth, and some of the believers there apparently had taken it as a slogan to justify anything they wanted to do. The apostle explains earlier in this letter, however, that his use of that phrase in relation to Christian liberty means all things not specifically identified in Scripture as sinful. Before he first mentions that “all things are lawful” (6:12), he specifically says that “the unrighteous shall not inherit the kingdom of God,” and proceeds to give an extensive list of sins that characterize the unrighteous (6:9-10). His use of all things are lawful always refers to questionable practices, the gray areas of Christian living that are not specifically forbidden in the Bible.
The basic meaning of edify (oikodomeō) is “to build a house,” and, by extension, the term refers to the literal or figurative building of anything. It is often used in the New Testament to describe the spiritual growth, or upbuilding, of believers. Whatever contributes to spiritual growth constitutes what is profitable, or beneficial, helpful, advantageous, or useful. Only things that are profitable are able to edify. Those two present active indicative verbs basically convey the same truth.
There are many ways in which we are built up, in which we “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet. 3:18), but there are four basic tools to help us grow in Him. First is His Word. In his counsel to the Ephesian elders who had come to Miletus to see him for the last time, Paul said, “And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified” (Acts 20:32). God’s Word is His supreme means of building us up (cf. 2 Tim. 3:16-17). Second is preaching and teaching. Later in this letter to the Corinthians Paul tells them that, rather than being so concerned about speaking in tongues, they should focus on prophesying, or preaching, which “speaks to men for edification and exhortation and consolation.” The “one who prophesies edifies the church” (1 Cor. 14:3-4). Third is love. Knowledge tends to make us proud and arrogant, whereas “love edifies” (1 Cor. 8:1). Fourth is obedient service. The purpose of the Christian ministry is to equip “the saints for the work of service, to the building up of the body of Christ” (Eph. 4:12).
Desiring the spiritual benefit and edification of ourselves and of others is a hallmark of Christian maturity. Paul told the Ephesian elders that he had not withheld from them “anything that was profitable” (Acts 20:20). He called Timothy to be faithful to the Scriptures, which are profitable (2 Tim. 3:16). And to the Corinthians he said, “Let all things be done for edification” (1 Cor. 14:26). Paul’s supreme purpose in ministering to believers was to promote their upbuilding, or edification (2 Cor. 12:19). His advice to all Christians is that everything we say be “for edification according to the need of the moment, that it may give grace to those who hear” (Eph. 4:29; cf. 1 Thess. 5:11). When we are faced with a decision about a practice, we should first ask if we have a right to do it. If it is not forbidden in Scripture the answer is yes. But our next question should be, Is it profitable, edifying, and upbuilding for ourselves and for others? If the answer to both questions is yes, then we can do it to God’s glory. If the answer to either question is no, we cannot do it to His glory.
OTHERS OVER SELF
Let no one seek his own good, but that of his neighbor. (10:24)
The second principle for using Christian freedom for the glory of God is even more demanding. Even if something will build us up we should not do it if it is not also for the good of others. Our primary concern should be for the good of our neighbor, a principle contrary to basic human nature.
A pastor friend of mine, after preaching on this passage, had a time of testimony. He asked the congregation to share experiences of giving up something for the sake of someone else. Except for one man who said he did not drink or smoke around other Christians, no one responded. After the service a number of people told the pastor, “For the first time in my life I realized that I don’t really give up anything for the sake of others.” Apparently some of the believers at Philippi had the same problem, and Paul wrote them, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others” (Phil. 2:3-4).
LIBERTY OVER LEGALISM
Eat anything that is sold in the meat market, without asking questions for conscience’ sake; for the earth is the Lord’s, and all it contains. If one of the unbelievers invites you, and you wish to go, eat anything that is set before you, without asking questions for conscience’ sake. (10:25-27)
The third principle for using Christian liberty to the Lord’s glory is that of following liberty over legalism. To some degree this principle counterbalances the previous one. The true welfare of others should be our first concern, but their standards should not rule everything we do. As much as possible we should keep from offending the weak consciences of fellow believers, but we should not go to the legalistic extreme of making great issues out of everything we do.
Again Paul uses the illustration of food offered to idols. “When you go to the meat market don’t ask whether or not the meat you buy has been offered to an idol. Just go ahead and buy it without asking questions for conscience’ sake. If it doesn’t bother your own conscience, then buy it and eat it.”
Quoting Psalm 24:1, Paul says, for the earth is the Lord’s, and all it contains. Christians have no business participating in an idolatrous ceremony, because to do so is “to become sharers in demons” (1 Cor. 10:20). But after idol meat is sent to the market it is just meat like all other meat. It is food that the Lord provides from the earth, and can be eaten with a clear conscience and with thanksgiving. “For everything created by God is good, and nothing is to be rejected, if it is received with gratitude; for it is sanctified by means of the word of God and prayer” (1 Tim. 4:4-5).
If an unbeliever invites you to eat with him, you should act in the same way, without asking questions for conscience’ sake. If you want to accept his invitation, do so without asking embarrassing questions. If the possibility of eating idol food does not bother you, go and enjoy the meal. Eat anything that is set before you. Freedom in Christ is a privilege to be forfeited only when it clearly may offend another person.
“It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery” (Gal. 5:1). We should not give up our liberty unless it is clearly for the upbuilding of someone else. If we refrain from doing certain questionable things, we do not do so from a sense of legalistic compulsion but from the voluntary restriction of our liberty in order to help build up someone else.
When we restrict our liberty for the sake of a weaker brother, we should also try to help him grow in the understanding of his own Christian freedom. In other words, we should help his conscience grow stronger, in order that he can come to enjoy his full liberty in Christ and not be restricted in the enjoyment of his privileges.
CONDESCENSION OVER CONDEMNATION
But if anyone should say to you, “This is meat sacrificed to idols,” do not eat it, for the sake of the one who informed you, and for conscience’ sake; I mean not your own conscience, but the other man’s; for why is my freedom judged by another’s conscience? If I partake with thankfulness, why am I slandered concerning that for which I give thanks? (10:28-30)
The fourth principle is also illustrated by the hypothetical meal at a pagan’s house. If anyone, in this case another believer, happens to be there and tells you, “This is meat sacrificed to idols,” then do not eat it, for the sake of the one who informed you. Do not argue or condemn or insist on your own freedom. Give up your liberty so that his conscience will not be offended.
Paul makes it clear that for conscience’ sake refers to the other man’s conscience, not our own. We are to modify our actions for the sake of others, but we are not to modify our consciences. The legalism of a weaker brother should not make us legalistic, only gracious.
But our brother’s conscience’ sake is important, more important than the feelings of an unbelieving host. It is better to offend the host by not eating the idol meat than to offend a weaker believer by eating it. If we have to choose between offending a Christian and offending a non-Christian, we should offend the non-Christian. The profit and edification of our brother or sister in Christ is of greater importance. Not only that, but our testimony will be harmed more by arguing with and condemning fellow believers than by standing by them in love. Unbelievers will be inclined to respect us for showing loving concern for the convictions of a fellow Christian.
Our own freedom should not be judged by another’s conscience. That is, we should not cause our freedom to be slandered by expressing it in ways that offend a weaker brother. We should give thanks for the food and for our liberty and then express our liberty by choosing not to eat the food that offends the brother. How can we be thankful to the Lord for something a Christian brother or sister is going to stumble over?
THE PURPOSE OF CHRISTIAN FREEDOM
Whether, then, you eat or drink or whatever you do, do all to the glory of God. Give no offense either to Jews or to Greeks or to the church of God. (10:31-32)
The purpose of using our liberty carefully and selflessly is to glorify God. The idea of eating and drinking is in the context of things offered to idols, but is not limited to that. Paul is saying that even in the most mundane, routine, nonspiritual things of life, like ordinary eating and drinking, God is to be glorified. His glory is to be our life commitment. It is the purpose of our whole life, which now belongs to the Lord because we have been “bought with a price” (1 Cor. 7:23). Not only when we eat or drink but in whatever [we] do we should do all to the glory of God. (For further material on glorifying God, see the opening section of this chapter.)
A person either lives a life that honors God or that dishonors Him. God’s own people had become such a reproach to Him that He allowed Israel to be conquered and exiled by Assyria in 722 B.C. and Judah to be conquered and exiled by Babylonia in 586. Those conquests, however, at first caused His name to suffer even more reproach, because the heathen nations around Israel and Judah were saying that Jehovah God was not strong enough even to save His own people. Through His prophet Ezekiel, who himself had been taken captive to Babylon, God promised that He would deliver and regather His people. But the purpose would be primarily to “vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the Lord” (Ezek. 36:23). God’s glory is His supreme concern and should also be our supreme concern.
God is dishonored when anyone sins, but He is especially dishonored when His own people sin. Because he has specially honored us by His forgiving grace, we specially dishonor Him by our sin. When in justice He is forced to chastise us, He is further dishonored by unbelievers, who charge, as did the nations around Israel and Judah, that He does not even take care of His own people. Sin of any sort takes glory from God.
In the same way God is specially honored and glorified when His people are faithful and obedient. Just as our sin reflects against His honor, so our loving obedience reflects to His honor. When we resist and forsake sin we glorify our heavenly Father. And when we willingly use our Christian liberty for His sake and for the sake of His other children, we glorify Him still more.
Our living should be so righteous, loving, and selfless that we give no offense either to Jews or to Greeks or to the church of God. Those three groups cover all of humanity. No action of ours should prevent an unbeliever, whether Jew or Gentile, from coming to Christ (cf. Acts 15:20-29), or should cause a weak brother in Christ to stumble (1 Pet. 2:11-19). That many people are offended by the gospel is their problem, but when they are needlessly offended by our way of living, that is our problem; and it dishonors the Lord. The term aproskopos, here translated give no offense, is rendered as “be … blameless” in Philippians 1:10.
THE PATTERN OF CHRISTIAN FREEDOM
just as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved. Be imitators of me, just as I also am of Christ. (10:33-11:1)
Paul closes this section, which in thought extends into chapter 11, with a practical suggestion for following the principles of Christian liberty.
Because the apostle lived in such a way as to please all men in all things, not seeking [his] own profit, but the profit of the many, that they may be saved, he could safely tell the Corinthians to follow his example. He had lived and ministered in Corinth for eighteen months, and the believers there knew him well. “You remember how I lived when I was with you,” he is saying. “Live like that yourselves.” Paul’s goal was to bring people to salvation. He was willing to set aside anything for that (cf. 9:19-23).
The reason Paul was so confident and successful in his Christian living in general, and in the responsible use of his Christian liberty in particular, was that he was an imitator of Christ, the supreme example of One who set aside His rights for the sake of others, the One who “emptied Himself, taking the form of a bond-servant” and “humbled Himself by becoming obedient to the point of death” (Phil. 2:7-8). Paul called the Corinthians to imitate him as he imitated the God-glorifying condescension of Christ (cf. 4:16; Phil. 3:17).