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§29 The Goal of Christian Life (1 Cor. 10:23–11:1)

Once again Paul broaches the subject of merely eating idol meat, but now he seems concerned with the eating of such previously sacrificed foods outside the confines of the pagan temple. The section is challenging to translators and interpreters because Paul writes in a vigorous style that takes abrupt rhetorical turns that can be and often are lost in the reading of the text. Identifying Paul’s line of thought is crucial to comprehending this otherwise confusing passage. Paul gives a helpful hint when he opens verse 23 with a near repetition of the slogan from the Corinthians that he quoted in 6:12. This quotation signals the dialogic nature and pattern of thought in the ensuing discussion and informs the reader to be alert for Paul’s use of rhetorical devices. In essence, Paul introduces the subject of consuming idol sacrifices and offers his thinking about what should occur in Corinth. Then, he anticipates the objections of those who would differ with him, stating these objections in a diatribe-like fashion as an imaginary opponent might raise the objections. In turn, Paul formulates responses to his partner in debate and explains why his own understanding and instructions are preferable. Ultimately one sees the heart of Paul’s concern—the Corinthian Christians’ relations with God, with one another, and with those outside the church—that has guided all that Paul has written since he took up this general matter in chapter 8.

10:23 / Paul returns to the Corinthians’ slogans about freedom and offers further rebuttal, clarification, and directions. This verse repeats the Corinthians’ declarations in a form similar to that previously cited at 6:12, but now there is no “to me” restricting the words Everything is permissible. Rather than approach the matter at an individual level, as the Corinthians themselves seem to have done, Paul states and treats the issue at a general, congregational level. As he did in chapter 6, Paul states and qualifies this slogan twice. First, he repeats and reacts to it exactly as in 6:12, but not everything is beneficial. Then, he repeats the slogan and limits it in relation to edification or building up, but not everything is constructive. Paul’s reasoning recalls the line he advocated at 3:10–15, so that one sees that Paul desires the unity and proper development of the church.

10:24 / Paul builds on these qualified statements by declaring a maxim, Nobody should seek his own good, but the good of others—literally, “Let no one seek that of the self, but that of the other.” No briefer, bolder call to selflessness and service could be issued in this context. In other words, Paul teaches the Corinthians to live so that each may say, “Not my good but your good be done.”

10:25 / This verse initiates an explicit discussion with simple, straightforward directions for action. The line of thought begun here runs through verse 30 and will take on weight as the argumentation proceeds. In general, however, Paul makes practical application of the principle that he declared in verse 24. In a creative turn of phrases Paul plucks the pronounced principle out of the thin air of abstraction and puts it into the Corinthian context with the power of particularity. In so doing, Paul maintains the principle of Christian freedom, but he treats the matter of conscience in relation to actions in a remarkably selfless fashion!

Paul simply says, Eat … without raising questions, but he qualifies the issue of questions with the phrase of conscience (Gk. dia tēn syneidēsin; lit. “through the conscience”). As was noted in relation to the matter of conscience in chapter 8 (vv. 7, 10, 12), ancient ideas about conscience were not the same as today’s understanding of conscience (readers should see the discussion regarding conscience in ch. 8). In brief, Paul is saying, “Eat without thinking about the scruples you have been taught by tradition.” In other words, the Christian does enjoy a freedom from mere social conventions and mere religious regulations. Freedom is found in relationship to God, and action is to be determined in the context of divine-human relations. To put Paul’s point of view into paraphrase, “If you aren’t worried about offending God, don’t worry about other things.”

10:26 / Paul cites Scripture—specifically the LXX text of Psalm 24:1—to verify his advice: The earth is the Lord’s, and everything in it. The position seems liberal, although this brief citation locates Paul in line with the thinking of Jesus when he said, “Give to Caesar what is Caesar’s, and to God what is God’s.” Moreover, Paul’s argument presents the same understanding that was given to Peter through a dream and an encounter with Cornelius in Acts, “Do not call anything impure that God has made” (Acts 10:15).

Paul’s point of view is thoroughly theological: Humans live in a world of social relationships and conventions, but the ultimate concern that should form life is the relationship one has to God. Honest self-conscious behavior evolves naturally from a genuine relationship between a person and God, not merely from adapting behavior to social and religious conventions.

10:27 / Having stated his position and advised the Corinthians how and what they should do, Paul illustrates the applicability of the behavior that he is advocating by introducing an imaginary situation that could arise in Corinth. The reader sees that Paul addresses the entire congregation, as is evident in the plural “you” forms that he employs throughout this discussion. Initially, in this verse, he tells the Corinthians that in a typical, uncomplicated situation, they are to eat—even at the home of those who are not believers—without worrying about the source of the foods that are served. Apparently Christian freedom meant that Christians did not have to go out of their way to comply with particular socioreligious conventions.

10:28–29a / In turn, however, this verse introduces the idea of the conscience of others and relates it to the idea of one’s own freedom. As the reader sees, Paul ultimately interprets freedom as an opportunity for putting others before one’s self. Should someone, for whatever reason, inform the Christians that the food being served is from idol sacrifices, then the Christians should refrain from eating.

Paul is adamant, however, that the Christians do not refrain from eating such foods for their own sakes. Implicitly he agrees with those in Corinth who say that the food has not been tainted through association with idols and that they are free to eat it. Nevertheless, when a third party becomes involved, the Christians have a different set of responsibilities. As Paul said, Christians are to think of others, not of themselves (v. 24). Thus, when another person informs the Christians of the association of the food with idols—perhaps out of concern for the Christians, perhaps out of concern for themselves, perhaps because they are merely busybodies—the Christians are to refrain from eating because of the sensibilities of the person(s) who informed them concerning the food.

10:29b–30 / Paul poses a pair of rhetorical questions, apparently to bring additional clarity to the matter under discussion. Nevertheless, for many readers these verses throw sand in the gears of the argument’s mechanism.

If one reads the two questions, which are formulated in a straightforward way in Greek, Paul seems to contradict the advice he gave in verses 27–28. That understanding is impossible, however, for Paul reiterates the same advice about selflessness and putting others before one’s self in 10:31–11:1. Thus, many commentators sensibly suggest that in these lines Paul creates an imaginary dialogue concerning what he had said up to this point (in vv. 23–29a); verses 29b–30 are objections that Paul imagines might come from those in Corinth who would not fully agree with him. Paul has said, “Be selfless. Be more concerned with others than with yourselves.” Now, in behalf of those who would disagree, he asks, “Why should I let someone else’s scruples determine my lifestyle? If I have the right attitude, why should I worry about someone else?” This interpretive suggestion, that Paul is engaging in diatribe at this point, seems the best understanding of the passage. Otherwise, Paul’s logic explodes on itself, and he contradicts his advice of the following verses with no indication of the reason.

One further, somewhat speculative observation may lend support to the foregoing exegesis. One should note that Paul writes to the Corinthians as a group. But when the objections come in verses 29b–30, one finds them in the first-person singular. This self-centered point of view is the perspective Paul is calling the Corinthians away from in the main lines of his argument. From a purely personal, self-centered standpoint, Paul’s directions are objectionable, but that viewpoint is exactly the one that Paul directs the Corinthian church not to take.

10:31–32 / With two sets of imperatives Paul summarizes his position concerning the situation in Corinth, moving beyond the impression that he is concerned merely with foods and patterns of consumption. First, Paul mentions eating and drinking, but his next words supersede both of these activities when he writes, whatever you do. Paul’s perspective on the life of the Corinthian Christians is all-encompassing, and his concern is both uniform and universal: do it all for the glory of God. From what Paul advises, one sees that putting God above all else means putting others before the self; and with the self set in service to others, the Christian life aims to achieve the glory of God. Second, Paul states his position in the form of a negative admonition: Do not cause anyone to stumble; and he elaborates: Jews, Greeks or the church of God. Here one sees the missional concern of the apostle and the way that his interest in the well-being and life of the church focused on both those outside and those inside the congregation. Such was Paul’s understanding of the purpose of Christian life.

10:33 / As he took a seemingly imaginary personal point of view in verses 29b–30 in objecting to the directions he had offered, now Paul takes a genuinely personal angle on his instructions. Paul’s carefully crafted declaration tells the Corinthians that he lives according to the advice he is giving—he always puts others before himself. Literally and emphatically, Paul writes, “Exactly as even I myself in all things to all try to give pleasure, not seeking my own advantage but that of many—in order that they may be saved.” The final clause, so that they may be saved, summarizes Paul’s self-understanding and purpose in life. He lived so that God might work through him for the salvific benefit of others, because he understood that God acted through his (Christlike) selflessness and saved others in the operation.

11:1 / In 10:31 Paul began to bring the larger section of 8:1–11:1 to a consummated conclusion by again declaring the goal of Christian life to be the glory of God in all that believers do. Paul sought to make matters conclusive by referring to his own attitude, aim, and style of ministry. Here he calls specifically for the Corinthians to imitate him as he imitates Christ. Paul presents himself as a model for the church, because what he models in his lifestyle is the way, will, and work of Christ. According to Paul, the lordship of Christ determines his living, so that the reality of Christ manifests itself in the concrete matters of Paul’s life and becomes a real presence that the Corinthians are able to see and, through imitation, themselves make real. In this way and for this reason, Paul issues a call to Christlikeness.