Setting: Corinth, Greece, 55 AD
Stories
Scenes of Glory
Subplots of God's Long Story
Emphasis or special occasion: Christian Ethics
The conversation paused as the slave, Rhoes, poured wine for the host and his reclining guests. In the silence, a ripple of wind from the Saronic Gulf stirred above their evening meal. One man began to talk but stopped. Another man coughed. A third man ran his fingers through his hair. The presence of Rhoes, the slave, made them uneasy. The nine had been hotly arguing as a group. They now began to chat among themselves in twos and threes. Two guests nodded to the slave and one even said, "Thank you, Rhoes." Although few looked directly at him, the slave, Rhoes, was the center of attention. The wine cups filled, the slave exited the opulent outdoor eating area, the nine men watching him as he left.
"Before we were interrupted," Lamprias, who was sitting farthest from the host spoke, "I was trying to explain that it's fine for our Christian gathering to include the likes of your slave here. In Christ there is no slave or free. But the slaves cause the most and the worst problems."
"Exactly," another said. "Did you see Rhoes eyeing the meat? He looked like he was leaning away from a hot kiln. I could almost hear him: 'I know where that meat came from.' "
"Brothers, brothers." A man lifted himself higher to speak. He had a narrow face and a thin, red beard. "We must explain again to Rhoes and his group that we believe in one God. That should be simple and sufficient. Stick with explaining about the one God and they're bound to catch the logic."
Quintus, nearest the host, said, "Along with that, we need a way to free the slaves -- pardon the expression, Aristonicus." They all laughed, inclining their heads toward their host Aristonicus. "We need a way to free them from their fears of what they call gods."
"Thank you so much, Quintus," Aristonicus said. "Your suggestion for my financial ruin is duly noted." The men chuckled. "However, no one has devised a sure way to instruct our ignorant Christian brothers that God through Christ has already freed us all with the knowledge of salvation."
"I'm out of ideas of how to do it," one said.
"Me, too," an elderly man added. "On the Lord's day five weeks ago when we gathered at Aquila and Priscilla's house, I tried explaining to some slaves that no idol really exists and that they shouldn't criticize those who eat meat that's been slaughtered at a god's shrine. I told them that we also use the word 'god' to name evil spirits. To be precise, we should say 'so-called gods,' as we would if we were...."
He fell silent, and all nine glanced toward the slave, Rhoes, returning with a basket of bread.
"Of course I always bet on the Thracian," Quintus said to Aristonicus. "In the long races his horses always win."
"But that Cyprian has a strong stable this year," Aristonicus said. "He'll give the Egyptian and the Greeks a run for their money."
"Money? How much do you want to bet?" The discussion veered toward naming horses and owners and how many sesterces each man and his relatives had won or lost in the last three Isthmian Games.
Rhoes finished serving and left. After a moment, Lamprias said, "You'd think the slaves would be grateful that we're bound to them in the same faith and they'd admit we know much they don't. It's not because we open our houses for them to worship in. We, frankly, are more experienced in the love of wisdom and knowledge. I'd feel better if they at least asked me to explain to them something of the faith instead of cowering as they did when I pulled out the cold chicken I'd brought for the common meal."
"At least it wasn't pork," Quintus said and they laughed.
"That's another problem," someone said. "Let's leave the Jewish food superstitions out of it right now."
"But remember," the red-bearded man said, "this ultimately is a question about God. Is there one God and Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist?"
"It's also about spreading the faith," Lamprias interrupted. "They can't ask us to sever all relationships with non-Christian friends and stop eating with them at their feasts. If Aristonicus had done that four years ago, the rest of us would never have become Christians."
They all agreed.
"Sure. Sure," the red-bearded man said louder, "but the chief issue is philosophical rather than practical. Is there one God or isn't there?"
Most of them nodded agreement. Then Aristonicus spoke. "Not just because Rhoes is my faithful slave, but in the fellowship of our Lord Jesus we must consider those who are weaker in knowledge and pray for them."
Quintus added, "No matter how irritating they are." The men laughed loudly. Their laughter carried to the kitchen where the slave, Rhoes, entered with his baskets. The slave, Kajul, stood awaiting his report.
"Yes," Rhoes said, shaking his head. "They're eating meat that was offered to idols and doing so as happily as Jews devouring the Passover lamb." He shivered. "I can hardly prepare that meat, let alone place it before them to eat."
"They're juggling burning sticks," Kajul said. "They're going to get burned. If anyone should know, I should. I paid dearly for continuing to eat in the temple of Askelpios."
"I remember the dreams you told me about," Rhoes said. "Demons ripping your flesh, plucking off your hands, eating your eyes."
"First thing, my goat died," Kajul said as he set aside a washed pot with a hard thump. "I know it was God's wrath because I didn't abandon my old life with a clean cut. Once I accepted Christ I stopped partaking of the meat at the shrines, but it was months before I finally gave up saving money by buying meat slaughtered at the temple -- not until my wife miscarried. She's still pining."
"I also recall your child's face breaking out in sores. Ever think of that?"
"What bothers me most," Kajul said, "is that our master and his educated friends think they're invulnerable to evil. I can tell them what awaits their unfaithfulness, if only they'd listen."
"I mentioned to the master that you've been a Christian longer than he and that you could direct him upon the Christian path." Rhoes cut open pomegranates and placed them on a tray with apples. "But he says that in Christ we're free. He might know something about freedom, but we know about slavery."
"So we do," Kajul said, drawing a knife across his throat.
"And he's living in slavery," Rhoes said, "a continual slavery to the company of idolaters he enjoyed before he became a Christian. If he'd heed me, I'd tell him at least to stay clear of the temple area on public feast days."
"It's so simple," Kajul said, "yet the master makes it so complicated."
"Simple to us, but I'd say we are shackled in our attempt to instruct him. Wouldn't you?"
"Yes," Kajul said, smiling with resignation. "Pray for him. Don't let your disagreements tangle your feelings until you hate him. Pray for him. The master seems so strong and confident, but we know he's weak and we must pray for him and for his friends."
"I'm trying, Kajul," Rhoes said as he left the kitchen with his serving tray. "I'm trying. Pray for me as I serve beside their scraps of idolatry."
The young Christian church in Corinth is pockmarked with groups that discuss, gossip about, and accuse each another. The congregation is nearly drowning in its difficulties. Their painful problems have led them to write for advice to Paul, the apostle, their founding missionary. His first surviving letter to the Corinthian Christians responds to many of the disagreements they have mentioned. In this letter, Paul seldom agrees completely with any group. As he quotes their slogans, most of his responses are of the "yes, but" kind.
Once a week, about 100 Christians in Corinth meet at the home of Aquila and Priscilla, sharing an evening potluck in the atrium before sharing the Lord's Supper and listening to Christian teachers explain and apply their new faith.
The small Christian community is excited to gather and to hear Paul's precious letter to them; but when he writes, "Now concerning food sacrificed to idols," the ears of at least two clusters of people perk up. They listen even more intently. One group reasons, "Paul will admonish the immature that there's only one God and thus our diet, even eating meat from a temple restaurant, isn't central to our faith and therefore not a problem we must concern ourselves with." The other group thinks, "Surely Paul will rebuke the philosophical sophisticates who are staggering upon the cliffs of temptation, as they continue to devour meat offered in sacrifice at another god's temple."
Paul writes: "Now concerning food sacrificed to idols: we know that 'all of us possess knowledge.' Knowledge puffs up, but love builds up. Anyone who claims to know something does not yet have the necessary knowledge; but anyone who loves God is known by him.
"Hence, as to the eating of food offered to idols, we know that 'no idol in the world really exists,' and that 'there is no God but one.' Indeed, even though there may be so-called gods in heaven or on earth -- as in fact there are many gods and many lords -- yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
"It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. 'Food will not bring us close to God.' We are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not somehow become a stumbling block to the weak. For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? So by your knowledge those weak believers for whom Christ died are destroyed. But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall."
Paul proclaims that our behavior toward others cannot primarily be determined by our substantial Christian knowledge, our assured rights as free Christians, or even our spiritually illuminating experiences. Figuring out how to live for Christ isn't always simple; but, even when we disagree with others, our primary duty isn't to criticize them, correct them, or claim our rights despite them, but to love one another.
Discussion Questions
1. What immediate responses do you have to the story?
2. Do you identify with a character in the story? If yes, how and why do you identify with the person? If no, why don't you identify with anyone in the story?
3. Would you like to have a conversation with a character in the story? What would you say, ask, or suggest to the person? Why?
4. How does the story bring the biblical text into a clearer focus for you?
5. How would you improve or modify the story? Why?
6. As a Christian, have you been caught in a controversy similar to that in Corinth? What "side" were you on? Was it resolved or unresolved? As you reflect upon it from a later perspective, what could you (not someone you disagreed with, but you) have done in a more Christian manner?
7. Paul tells us specifics about how Christians should treat one another. Can you relate his instruction to a current controversy in the church?
8. What are Paul's main ethical principles in this passage and what other ethical principles need to be considered in order to have a balanced approach to Christian morality?
9. What further depths of meaning, symbols, connections with, or applications of the biblical faith do you find in the story?
10. Since Jesus Christ has risen from the dead and is alive among us through his Holy Spirit, what of this story would you like Christ to activate in your life?
The conversation paused as the slave, Rhoes, poured wine for the host and his reclining guests. In the silence, a ripple of wind from the Saronic Gulf stirred above their evening meal. One man began to talk but stopped. Another man coughed. A third man ran his fingers through his hair. The presence of Rhoes, the slave, made them uneasy. The nine had been hotly arguing as a group. They now began to chat among themselves in twos and threes. Two guests nodded to the slave and one even said, "Thank you, Rhoes." Although few looked directly at him, the slave, Rhoes, was the center of attention. The wine cups filled, the slave exited the opulent outdoor eating area, the nine men watching him as he left.
"Before we were interrupted," Lamprias, who was sitting farthest from the host spoke, "I was trying to explain that it's fine for our Christian gathering to include the likes of your slave here. In Christ there is no slave or free. But the slaves cause the most and the worst problems."
"Exactly," another said. "Did you see Rhoes eyeing the meat? He looked like he was leaning away from a hot kiln. I could almost hear him: 'I know where that meat came from.' "
"Brothers, brothers." A man lifted himself higher to speak. He had a narrow face and a thin, red beard. "We must explain again to Rhoes and his group that we believe in one God. That should be simple and sufficient. Stick with explaining about the one God and they're bound to catch the logic."
Quintus, nearest the host, said, "Along with that, we need a way to free the slaves -- pardon the expression, Aristonicus." They all laughed, inclining their heads toward their host Aristonicus. "We need a way to free them from their fears of what they call gods."
"Thank you so much, Quintus," Aristonicus said. "Your suggestion for my financial ruin is duly noted." The men chuckled. "However, no one has devised a sure way to instruct our ignorant Christian brothers that God through Christ has already freed us all with the knowledge of salvation."
"I'm out of ideas of how to do it," one said.
"Me, too," an elderly man added. "On the Lord's day five weeks ago when we gathered at Aquila and Priscilla's house, I tried explaining to some slaves that no idol really exists and that they shouldn't criticize those who eat meat that's been slaughtered at a god's shrine. I told them that we also use the word 'god' to name evil spirits. To be precise, we should say 'so-called gods,' as we would if we were...."
He fell silent, and all nine glanced toward the slave, Rhoes, returning with a basket of bread.
"Of course I always bet on the Thracian," Quintus said to Aristonicus. "In the long races his horses always win."
"But that Cyprian has a strong stable this year," Aristonicus said. "He'll give the Egyptian and the Greeks a run for their money."
"Money? How much do you want to bet?" The discussion veered toward naming horses and owners and how many sesterces each man and his relatives had won or lost in the last three Isthmian Games.
Rhoes finished serving and left. After a moment, Lamprias said, "You'd think the slaves would be grateful that we're bound to them in the same faith and they'd admit we know much they don't. It's not because we open our houses for them to worship in. We, frankly, are more experienced in the love of wisdom and knowledge. I'd feel better if they at least asked me to explain to them something of the faith instead of cowering as they did when I pulled out the cold chicken I'd brought for the common meal."
"At least it wasn't pork," Quintus said and they laughed.
"That's another problem," someone said. "Let's leave the Jewish food superstitions out of it right now."
"But remember," the red-bearded man said, "this ultimately is a question about God. Is there one God and Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist?"
"It's also about spreading the faith," Lamprias interrupted. "They can't ask us to sever all relationships with non-Christian friends and stop eating with them at their feasts. If Aristonicus had done that four years ago, the rest of us would never have become Christians."
They all agreed.
"Sure. Sure," the red-bearded man said louder, "but the chief issue is philosophical rather than practical. Is there one God or isn't there?"
Most of them nodded agreement. Then Aristonicus spoke. "Not just because Rhoes is my faithful slave, but in the fellowship of our Lord Jesus we must consider those who are weaker in knowledge and pray for them."
Quintus added, "No matter how irritating they are." The men laughed loudly. Their laughter carried to the kitchen where the slave, Rhoes, entered with his baskets. The slave, Kajul, stood awaiting his report.
"Yes," Rhoes said, shaking his head. "They're eating meat that was offered to idols and doing so as happily as Jews devouring the Passover lamb." He shivered. "I can hardly prepare that meat, let alone place it before them to eat."
"They're juggling burning sticks," Kajul said. "They're going to get burned. If anyone should know, I should. I paid dearly for continuing to eat in the temple of Askelpios."
"I remember the dreams you told me about," Rhoes said. "Demons ripping your flesh, plucking off your hands, eating your eyes."
"First thing, my goat died," Kajul said as he set aside a washed pot with a hard thump. "I know it was God's wrath because I didn't abandon my old life with a clean cut. Once I accepted Christ I stopped partaking of the meat at the shrines, but it was months before I finally gave up saving money by buying meat slaughtered at the temple -- not until my wife miscarried. She's still pining."
"I also recall your child's face breaking out in sores. Ever think of that?"
"What bothers me most," Kajul said, "is that our master and his educated friends think they're invulnerable to evil. I can tell them what awaits their unfaithfulness, if only they'd listen."
"I mentioned to the master that you've been a Christian longer than he and that you could direct him upon the Christian path." Rhoes cut open pomegranates and placed them on a tray with apples. "But he says that in Christ we're free. He might know something about freedom, but we know about slavery."
"So we do," Kajul said, drawing a knife across his throat.
"And he's living in slavery," Rhoes said, "a continual slavery to the company of idolaters he enjoyed before he became a Christian. If he'd heed me, I'd tell him at least to stay clear of the temple area on public feast days."
"It's so simple," Kajul said, "yet the master makes it so complicated."
"Simple to us, but I'd say we are shackled in our attempt to instruct him. Wouldn't you?"
"Yes," Kajul said, smiling with resignation. "Pray for him. Don't let your disagreements tangle your feelings until you hate him. Pray for him. The master seems so strong and confident, but we know he's weak and we must pray for him and for his friends."
"I'm trying, Kajul," Rhoes said as he left the kitchen with his serving tray. "I'm trying. Pray for me as I serve beside their scraps of idolatry."
The young Christian church in Corinth is pockmarked with groups that discuss, gossip about, and accuse each another. The congregation is nearly drowning in its difficulties. Their painful problems have led them to write for advice to Paul, the apostle, their founding missionary. His first surviving letter to the Corinthian Christians responds to many of the disagreements they have mentioned. In this letter, Paul seldom agrees completely with any group. As he quotes their slogans, most of his responses are of the "yes, but" kind.
Once a week, about 100 Christians in Corinth meet at the home of Aquila and Priscilla, sharing an evening potluck in the atrium before sharing the Lord's Supper and listening to Christian teachers explain and apply their new faith.
The small Christian community is excited to gather and to hear Paul's precious letter to them; but when he writes, "Now concerning food sacrificed to idols," the ears of at least two clusters of people perk up. They listen even more intently. One group reasons, "Paul will admonish the immature that there's only one God and thus our diet, even eating meat from a temple restaurant, isn't central to our faith and therefore not a problem we must concern ourselves with." The other group thinks, "Surely Paul will rebuke the philosophical sophisticates who are staggering upon the cliffs of temptation, as they continue to devour meat offered in sacrifice at another god's temple."
Paul writes: "Now concerning food sacrificed to idols: we know that 'all of us possess knowledge.' Knowledge puffs up, but love builds up. Anyone who claims to know something does not yet have the necessary knowledge; but anyone who loves God is known by him.
"Hence, as to the eating of food offered to idols, we know that 'no idol in the world really exists,' and that 'there is no God but one.' Indeed, even though there may be so-called gods in heaven or on earth -- as in fact there are many gods and many lords -- yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.
"It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. 'Food will not bring us close to God.' We are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not somehow become a stumbling block to the weak. For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? So by your knowledge those weak believers for whom Christ died are destroyed. But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall."
Paul proclaims that our behavior toward others cannot primarily be determined by our substantial Christian knowledge, our assured rights as free Christians, or even our spiritually illuminating experiences. Figuring out how to live for Christ isn't always simple; but, even when we disagree with others, our primary duty isn't to criticize them, correct them, or claim our rights despite them, but to love one another.
Discussion Questions
1. What immediate responses do you have to the story?
2. Do you identify with a character in the story? If yes, how and why do you identify with the person? If no, why don't you identify with anyone in the story?
3. Would you like to have a conversation with a character in the story? What would you say, ask, or suggest to the person? Why?
4. How does the story bring the biblical text into a clearer focus for you?
5. How would you improve or modify the story? Why?
6. As a Christian, have you been caught in a controversy similar to that in Corinth? What "side" were you on? Was it resolved or unresolved? As you reflect upon it from a later perspective, what could you (not someone you disagreed with, but you) have done in a more Christian manner?
7. Paul tells us specifics about how Christians should treat one another. Can you relate his instruction to a current controversy in the church?
8. What are Paul's main ethical principles in this passage and what other ethical principles need to be considered in order to have a balanced approach to Christian morality?
9. What further depths of meaning, symbols, connections with, or applications of the biblical faith do you find in the story?
10. Since Jesus Christ has risen from the dead and is alive among us through his Holy Spirit, what of this story would you like Christ to activate in your life?
