FOR THE LOVE OF GOD

Scripture Reference: 1 Corinthians 8:1-13

Excessive drinking is an issue in contemporary life – a  perfect example

Think of a converted alcoholic. One of the immediate consequences of his becoming a Christian will be his determination never to drink again because of the chaos it has brought to his life, and those close to him, and the unhelpful associations of which it reminds him. He finds, however, that Christians who have never been troubled by alcoholism may drink wine or spirits and thus invite him to do so when they entertain him for a meal. He knows that for him it is wrong. One drink may lead to others and the loss of his self-control. However, because these other Christians are more mature in the faith than he is, he may feel under pressure to conform to their behavior rather than to do what his conscience tells him.

In terms of black and white, no one can say that the drinking of wine and alcoholic beverages is wrong or sinful. We are not in a position to say to others, “You must not drink.” That would be an attack upon their Christian freedom. But if we, in the exercise, in the “liberty,” of our Christian freedom, especially for the sake of our Christian brother who has had a problem with alcohol, if we choose to say, “We must not drink for his sake” that is our choice, as it was Paul’s, not to do anything that creates a problem for others. This is the path of true knowledge and Christian love.

This problem however is not new. Robert Flockhart was a nineteenth-century evangelist. His early life in the army had been marred by heavy drinking. Converted while a soldier in Calcutta in India, he knew at once that drink was no longer to have a place in his life. He describes his experience one Sunday morning soon after his conversion:

“After the agreeable meeting with God’s children in the morning, and hearing the sweet sermon, and the baptism and the Lord’s Supper were over, one of the office-bearers of the church kindly invited me to go and ride along with him . . . to his house, and there dine with him. His house stood about half way between Fort William and Calcutta, and he was governor of the jail at that place. On consideration, however, I decided to refuse his friendly offer. I was but a young convert—my conscience was tender—I was afraid he would ask me to drink; that was my reason, and I was afraid of falling into sin. I was a ‘brand plucked out of the fire,’ and a brand, unlike a green stick, is easily rekindled. So I determined to decline the invitation, and went home to my own house rejoicing. The path of duty is the path of safety.”

What truly loving believer in Christ Jesus would want to deprive a young Christian of that joy and path of safety?

Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: 1 Corinthians 8:1-13

Paul’s argument has three principal parts – continued

The second principle is if we understand that there is but one God and that idols have no real existence, we have to then understand also, that not all, especially and including “weak” Christians, have not yet fully grasped or comprehended this. Many Christians in Corinth were so accustomed to eating meat that had been offered first to idols that they could not eat it without remembering that association. Although, in fact, they need not have worried about it as Paul explained to them in verse 8, however their consciences were not telling them this fact. Therefore, “their conscience, being weak, is defiled.”

A weak conscience is one that cannot come to a decision on an issue where an individual is uncertain of the rightness of his or her actions. Our consciences, even if not fully attuned to all God’s will, will tell us to be willing in everything to live honestly in order to maintain a good conscience (Hebrews 13:18). “Commend us” as the Apostle used in verse 8, was used as a legal term, and so the sense of what Paul is saying can be understood that “food will not bring us before God’s judgement seat.”

The third principle is that care is always needed in the exercise of Christian freedom and not least because to hurt or sin against our fellow Christians is to hurt and sin against our Lord Jesus Christ (compare Matthew 25:31-46). If Christians who claimed to have knowledge, in this case, the knowledge that idols have no reality and meat is unaffected by being offered to them, if their liberty and knowledge ran rough shod over the feelings of their so called “weaker” brothers and sisters, they might be putting wrongful pressure on them to act in a way that was in opposition to their conscience. Such behavior was contrary to Christian love and, more serious still, was sinning against the Lord Jesus Himself by sinning against those for whom He died. “The liberty of yours” is more literally “your right in this matter.” However, Christian behavior is not based upon rights but upon duties, upon our actions. The “weak” are those who are weak in faith or in their understanding of the implications of their faith and the liberty into which it ought to bring them. In other words, they have not reached the point of maturity in their faith that frees their conscience from their perceptions. Some of the Corinthians seem to have wrongly thought they were helping the “weak” by boldly displaying their liberty before them by eating meat offered to idols. Christian freedom is not a freedom to do as we please but a freedom to control our actions for the benefit of others, based in our love for Christ and our brothers and sisters.

To Be Continued

Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: 1 Corinthians 8:1-13

One of the subjects that the Corinthians had questioned Paul about was food sacrificed to idols. This was a concern that lay upon their hearts and they sought Paul for an answer. At first, it may seem an issue remote from us today but for some Christians in parts of the Far East it still remains a matter of concern.

The principles Paul applies, however, are relevant to other issues we do face, even in this day and age, no matter where one lives. Once again he lifts the debate to the highest level by showing the relevance of our Lord Jesus Christ’s death in resolving moral and spiritual issues (see verse 11).

Everyday shopping presented problems to first-century Christians

Meat sold in a Gentile market in Corinth could have been first used as sacrificial meat in a heathen temple (Acts 15:29). Part would have been burned on an altar, part eaten at a solemn meal in the temple, and the remainder sold in the market for home consumption. Some who had once believed in the gods to whom these sacrificial offerings were made now found themselves uncomfortable eating meat offered in this way because they felt it to be a denial of their Christian faith and the knowledge that there is only one true God, the God and Father of our Lord Jesus Christ. Others, however, recognized “that an idol is nothing in the world,” and that what might have happened in a heathen temple before the meat was put on sale was a matter of indifference. While their conclusion was right, some had become proud of what they felt was their superior knowledge and attitude in this matter.

Paul’s argument has three principal parts

The first is having the right approach to this problem, just as this attitude should apply to other circumstances, it is not simply knowledge but knowledge and love. Pride in their own knowledge seems to have been a problem within the Corinthian church (compare 1 Corinthians 4:6, 18; 5:2 and 13:4 where the same verb is used). Later, in chapter 13 Paul underlines the truth that love is not proud (1 Corinthians 13:4). Here he points to the danger of being too dogmatic and self-assured about the things that we think we “know.”

“Knowledge puffs up, but love edifies [builds up].” True knowledge humbles us because it helps us to realize how little we know. Christian love is always constructive. It aims to encourage others in their faith and is something God particularly takes notice of in the lives of His children.

To Be Continued

Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: Philippians 2:1-11

From last lesson: In His incarnation He was fully God and fully man at the same time. He was God manifest in human flesh (see again John 1:14).

Some have wrongly taught that the phrase, “being found in appearance as a man,” means that He only looked human. But this contradicts verse 7. “Appearance” in the original Greek has the meaning of an outer appearance which may be temporary. This contrasts with “form” (the very nature, and/or attitude) in verses 6 and 7, which speaks of an outer appearance that reveals permanent inner quality.

The condescension of Christ included not only His birth, the Incarnation in which He continued to be all God, but also became all Man, God-Man, but also His “death.” It was the most cruel and despicable form of death, “even the death of the cross.” This form of capital punishment was limited to non-Romans and the worst criminals.

No better example of humiliation and a selfless attitude for believers to follow could possibly be given than that of Christ. With this example before them, the saints at Philippi should be eager to become “like-minded” and live humbly before Almighty God and each other.

In verses 9-11, God the Father is the subject in, whereas in verses 6-8 God the Son was the subject. Christ’s obedience was followed by the Father’s exaltation of Him to the place of highest honor. God exalted and honored the One men despised and rejected.

Christ’s exaltation and His receiving a “name that is above every name” was the answer to His high-priestly prayer (John 17:5). The exaltation refers to His resurrection, ascension, and glorification at the Father’s right hand (Acts 2:33; Hebrews 1:3). His “name” is not merely a title; it refers to His person and to His position of dignity and honor.

In keeping with Christ’s exaltation and high “name” . . . “every knee” will one day “bow” and acknowledge Him for who He really is. Paul stressed the same truth in his letter to the Romans (Romans 14:11). Both instances reflect Isaiah’s prophecy (Isaiah 45:23) of the singular greatness of the God of Abraham, Isaac, and Jacob. The extent of Christ’s sovereign authority is delineated in the threefold phrase, “of those in heaven, and of those on earth, and of those under the earth.” No intelligent being, whether angels and saints in heaven; people living on the earth; or Satan, demons, and the unsaved in hell, nothing and no one in all of God’s universe will escape. All will bow either willingly or they will be made to do so.

What all will “confess [is] that Jesus Christ is Lord.” This, the earliest Christian creed, meant that Jesus Christ is Yahweh-God. One day all will be made to acknowledge that Jesus Christ is all He claimed to be, very God of very God. Unfortunately, for many it will be too late for the salvation of their souls. The exalted place the Savior now occupies and the universal bowing in the future in acknowledgement of His lordship is and will be all “to the glory of God the Father.”

What a glorious assurance and promise to all believers and those who follow whole-heartedly after the Lord!

Adapted and modified excerpts from Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, Volume 2.
Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved

Scripture Reference: Philippians 2:1-11

“Let nothing be done through selfish ambition.”

The two negatives are followed by a positive exhortation: “In lowliness of mind let each esteem others better than himself.” But, a word of contrast, introduces these words. “Lowliness of mind,” in other terms, humility before God and man is a virtue every child of God needs to strive for. A spirit of pride in human relations indicates a lack of humility before God. Paul exhorted the Philippians to consider others before themselves (see 1 Peter 5:5-6).

Paul explained how humility can be expressed. Instead of concentrating on self, each believer should be concerned for “the interests of others” in the household of faith (compare Romans 12:10). Preoccupation with oneself is sin.

Verses 5-8 show us that Christ is the supreme example of humility and selfless concern for others. These verses, along with verses 9-11, constitute a grand statement on Christology.

Believers are exhorted to have the same mind, selfless humility, that Christ exhibited in His humiliation and condescension. The word here translated “mind” or “like-minded” as some translations put it, has the meaning of “attitude,” and is the same word used for “like-minded” used in verse 2.

The word translated “form” in verses 6 and 7 is a crucial term in this passage. This word stresses the inner essence or reality of that with which it is associated (compare Mark 16:12). Christ Jesus, Paul said, is of the very essence or nature of God, and in His incarnation He embraced perfect humanity. His complete and absolute deity is here carefully stressed by the apostle. The Savior’s claim to deity infuriated the Jewish leaders (John 5:18) and caused them to accuse Him of blasphemy (John 10:33).

Though possessing full deity (John 1:14; Colossians 2:9), Christ did not consider Himself “to be equal with God.” In other words Christ did not hesitate to set aside His self-willed use of deity when He came in the form of a man. As God He had all the rights of deity, and yet during His incarnate state He surrendered His right to manifest Himself visibly as the God of all splendor and glory.

Christ’s humiliation included His making “Himself of no reputation,” taking the very “form” or nature, “of a bondservant,” and being made “in the likeness of men.” These statements indicate that Christ became a man, a true human being. The words “made Himself of no reputation,” literally mean, “He emptied Himself.” The word used for “Emptied,” from the original Greek points to the divesting of His self-interests, but not of His deity. The very “form [nature, attitude] of a bondservant” certainly points to His lowly and humble position, His willingness to obey the Father, and serve others. He became a man, a true human being. “Likeness” has the suggestion of similarity but still with a difference. Though His humanity was genuine, He was different from all other humans in that He was sinless (Hebrews 4:15).

Thus it is seen that Christ, while retaining the essence of God, was also human. In His incarnation He was fully God and fully man at the same time. He was God manifest in human flesh (see again John 1:14).

To Be Continued

Adapted and modified excerpts from Robert P. Lightner, “Philippians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, Volume 2.
Unless otherwise noted, Scripture taken from the New King James Version®, NKJV © 1982 by Thomas Nelson.
Used by permission. All rights reserved