Hermeneuticssession 5: 1 corinthians 10:23 and background study

A. CONTEXTUAL STUDY OF 1 CORINTHIANS 10:23

1. SECTION (S)

a. SECTION LIMITS - Identify the section where the verse is located.

a. THE SECTION LIMITS OF 1 CORINTHIANS 10:23 is …

1 Corinthians 8:1-11:1.

The section can be identified using the flow-of-thought of the subject.

Chapter 7 talks about various advises to the married and those engaged. Chapter 11:2-16 talks about head covering, while Chapter 11:17-34 discusses

various issues concerning the Lord’s Supper. Chapter 8-11:1 talks about the limits of freedom (chapter 9) especially

concerning eating food offered to idols (chapter 8-11).

An inclusio can also help us confirm the section of 1 Corinthians 10:23.

Discussions concerning ‘things sacrificed to idols' ()’ occur at the beginning (8:1) and ending (‘meat sacrificed to idols’ - ; 10:28) of the section.

Finally, other conjunctions that are used to start sections and units can also be identified.

In the letter of 1 Corinthians, Paul oftentimes uses the word ‘now concerning’ (peri de [] - 4:1 regarding advice on marriage; 8:1 regarding ‘things sacrificed to idols’; 12:1 regarding spiritual gifts; 16:1 regarding collection for the saints) to start a new section.

b. SECTION MAIN IDEA - State the main idea of the section in one or two sentences.

b. THE SECTION MAIN IDEA OF 1 CORINTHIANS 10:23 is…

Exercise your rights or freedom1 properly in the area of eating food offered to idols.

2. UNITS (U)

a. UNITS OF THE SECTION - Divide the section into different units.

a. THE UNITS OF THE SECTION are…

8:1-6; 8:7-13; 9:1-23; 9:24-27; 10:1-13; 10:14-22; 10:23-30; and

10:31-11:1. 8:1-6 The transitional conjunction ‘now concerning’

() marks the beginning of the unit and section concerning ‘food offered to idols’ (; 8:1). The subject is more on

1 The idea of freedom is mentioned in words that suggest either freedom or rights (9:1; 9:4; 9:5; 9:6; 9:12 (2x); 9:19).

Paul’s explanation why an idol really does not exist. 8:1-3 also pertains to instructions on how to handle one’s freedom properly.

8:7-13 The subject now shifts to how free a believer can use such a knowledge in relation to other believers who does not share such conviction. The subject of 8:7-13 is about the need to exercise carefully the Corinthian’s perceived freedom (; 8:9) regarding eating ‘food offered to idols’ (8:7) and dining in an idol’s temple (8:10).

9:1-23 At this point, the subject radically shifts into how Paul uses his freedom.

9:24-27 Paul concludes his talk on the subject of how he uses his freedom.

10:1-13 For the second time, the subject again radically shifts to the example of the Israelite’s disobedience in the wilderness. The failure of Israel as an example is cited twice (10:6 - Now these things happened as examples for us; 10:11 - Now these things happened to them as an example).

10:14-22 The subject returns to pagan temple sacrifices (i.e. ‘cup of demons;’ ‘table of demons’ in 10:21).

10:23-30 The discussion once again returns to the subject of ‘food offered to idols’ (; 10:28). The word ‘conscience’ ( was used 5 times (10:25,27,28, 29, & 29). The word ‘eat’ was also used 4 times and the word ‘partake.’

10:31-11:1 Paul concludes the entire section concerning ‘food offered to idols’ (; 10:28).

b. UNIT MAIN POINTS - State the main point of the units in one or two sentences.

b. THE UNIT MAIN POINTS IN RELATION TO THE MAIN IDEA OF THE SECTION are…

Section main ideaExercise your rights properly in the area of

eating food offered to idols.

section units Unit main points

8:1-6It should not be used arrogantly (which happens when one eats idol food simply on the basis of knowledge),2 but for the purpose of edifying (which happens when one eats on the basis of love).3

8:7-13It should not ruin4 those who do not have knowledge, because they see you eating food offered to idols5 or dining in an idol’s temple.6

It should win7 people, just like how I tried to win

2 Knowledge that there is no idol because there is only one God. If there is no idol, then eating food offered to ‘idols’ does not matter.

3 The motivation why we do things should not only be based on knowledge (i.e. because that is what we learned in bible school), it should also be based on love (i.e. because it is the most loving thing to do). Thus, the ultimate reason why we do things is because of love for one another. This sense is clear in 8:1b ("Knowledge" puffs up or makes arrogant, but love edifies).

4 They are ruined if they are strengthened to do something, which is against their conscience.5 See 1 Corinthians 8:7.6 1 Corinthians 8:10. These two issues will be clearly discussed in 10:14-22 and 10:23-11:1

9:1-23 you by giving up my right to receive material things from you.

9:24-27It should be used with self-control, just like how I buffet and enslave my body8 to avoid disqualification.

10:1-13It should not be used for idolatry9and other evil things, just like what some of our fathers did when they were destroyed.

10:14-22It should not be used to dine inside an idol’s temple, which is idolatry and fellowshipping with demons.10

10:23-30It should not be used to eat food offered to idols outside the temple, if it would offend other people’s conscience.11

10:31-11:1 It should give glory to God by not giving any offense to the church of God.

3. INTERPRETATION (I)

Interpret the verse in relation to the main idea of the section and the main point of the unit where it is located.

THE INTERPRETATION OF 1 CORINTHIANS 10:23 IN RELATION TO THE UNIT MAIN POINT

AND SECTION MAIN IDEA is…

The phrase “all things are permissible, but not all things are profitable” (1 Corinthians 10:23) belongs to unit 10:23-11:1. In this unit, Paul gives the Corinthians freedom to eat food offered to idols outside the temple, either purchased in the market place [10:25], or eaten in another man’s house [10:27-30]. Even if eating food offered to idols in these places are "permissible," it is not "profitable" if it offends another brother's conscience.

Thus, the words "all things" in the phrase “all things are permissible, but not all things are profitable” should be associated with freedom to eat food offered to idols outside (never inside) the temple.

B. HISTORICAL BACKGROUND STUDY STEPS7 The word ‘win’ is mentioned 5 times in 9:20-22 alone.8 In relation to the issue of eating food offered to idols, it is possible that Paul uses this illustration to suggest

that physical (or bodily) indulgence may be one of the causes why the Corinthians are insisting of their freedom or rights in this area.

9 Paul emphasizes Israel’s sin of idolatry in 10:7 to connect to the idolatry that Corinthian believer’s are actually doing (cf. 10:14 and the imagery of partaking and drinking inside the temple).

10 Paul can be disqualified if he does not exercise self-control in his freedom in 9:24-27. In the same way, the fathers were destroyed when they abused their freedom to do evil things in 10:1-13. The implication of 10:14-22 is that the Corinthian believers will also be destroyed if they use their freedom to dine inside pagan temples.

11 Eating can be done outside the temple, either by purchasing meat in the market place (10:25) and cooking it outside or eating in another man’s house (10:27-30).

Context study and word study are tools that focus on the text itself. Historical background study focuses outside the text. It studies the political, social, cultural and religious world of the text and the author who wrote it. Like word study, the results of historical background study should agree with the meaning of the passage in its context. In other words, it is not word study or historical background study that dictates the meaning of the text. It is the meaning of a passage in its context that determines its sense. However, word study and historical background study can supplement the contextual meaning of a certain passage. Before we go into our example, let us consider the steps for doing historical background study.

1. Do a context study of the passage being studied.2. Determine the main subject for background study that will help

in identifying the meaning of the text.Doing background studies on subjects unrelated to the central point of the

passage may produce irrelevant information that has no connection at all to the meaning of the text. Thus, it is still important to start with an analysis of the contextual meaning of the text.

Possible subjects for background study may fall in one of the categories mentioned by Osborne, Hermeneutical Spiral (pp. 129-134): geography, politics, economics, military and war, cultural practices (family customs, houses, clothing, fashion, athletics and recreation), music and art, religious customs.

3. Refer to standard works helpful for background study.Unlike context study that may not require reference books other than the bible,

background study will need commentaries, dictionaries, encyclopedias and other journals as references. Examples of these reference books are as follows:

a. Exegesis portion of the text in better commentaries like ‘Word Biblical Commentary’ (OT and NT), ‘New International Commentary of the Old Testament’, ‘New International Commentary of the New Testament’, etc...

b. Competent encyclopedias and dictionaries like ‘International Standard Bible Encyclopedia’ (4 volumes), the ‘Anchor Bible Dictionary,’ and the ‘New Bible Dictionary’ (cheapest but good)

c. Journal articles and Ph.D. dissertations that discuss the particular passage (NTS, OTS, JSNT, JSOT, etc...)

d. Various books that deal with OT and NT backgrounds.

HISTORICAL BACKGROUND STUDY ON FIRST CENTURY DINING

IN PAGAN TEMPLES

A simple background study of 1st century dining in pagan temples, will further clarify the whole issue. Graeco-Roman temple sacrifices were generally conducted in the following manner:12

12With my own changes for efficient presentation, the rest is taken from Yerkes Roydenkeith, Sacrifice in Greek and Roman Religions (New York: Charles Scribner’s Sons, 1952), pp. 99ff., cited by Wendel Lee Willis, Idol Meat in Corinth: The Pauline Argument in 1 Corinthians 8 and 10. SBL Dissertation Series 68 (California: Scholars Press, 1985), pp. 110-111.

1. Preparation stage in the Abaton

a. Purification by means of ceremoniesb. Barley grain ceremoniesc. Prayersd. Casting the hair from the animal in the firee. Slaying and stripping the skinf. Procession to the altar

2. Actual sacrifice in the Altar and Temple

a. Immolation - This is the burning of the god’s portion (uneatable parts) in the altar.

Part of the meat slain in the abaton also goes to the priests in the temple. Since these usually exceed the daily food requirement of the priests, a large portion is sold in meat markets (makello - ).

b. Libation - This pertains to the pouring out of wine or oil to the god.

c. Eating of the ‘splachna’ (internal organs)

3. Feasting done in the dining rooms

Part of the meat slain in the abaton goes down to the worshippers and roasted in the square tables at the center of the dining rooms. The temple god is viewed as sharing his meal with the worshippers.

a. Roasting of the eatable portionsb. Wine again is poured out to honor the gods.c. Music and dancing

It is highly probable that the entertainment in these festivities was sexual in nature (i.e. fornication) due to the frequent association between eating food sacrificed to idols and fornication in the New Testament (Acts 15:29; Revelation 2:14; 1 Corinthians 6:9,13).13

4. Relate the findings of background study with the results of the context study.

The context of the passage must control the application of the results of background study in finding the meaning of the text. The various contexts of a passage can be observed and verified, unlike the hypothetical nature of background information.

The findings of background study seem to agree with the results of our contextual study. The phrase “all things are permissible, but not all things are profitable” (10:23) refers to the freedom to eat food offered to idols outside the temple (i.e. either purchased in the market place or eaten in another man’s house), but not inside the temple premises (10:14-22). Even if eating food offered to idols outside the temple is “permissible,” this becomes “not profitable” if it will offend another brother's conscience.

Through a background study on 1st century dining in pagan temples, we saw how the priest’s ration of ‘food offered to idols’ () ended up in market places

13Ben Witherington, Conflict and Community in Corinth (Michigan: Eerdmans, 1995), pp. 190-191.

(). More importantly, we also saw why Paul prohibits dining inside pagan temples and why he views it as demonic. Dining inside these temples is not only associating with idols and gods, which he believes are non-entities, it is also fellowshipping with demons. This is probably due to some demonic activity manifested through fornication and other sexual entertainment inside the temple.

C. WORKSHEET FOR 1 TIMOTHY 5:8Some Christians claim that based on 1 Timothy 5:8 parents should continue

providing for their children’s needs even if they are already old and married – that not to provide for their mature children’s needs makes these Christian parents worse than unbelievers. Is this really what the verse is saying? Do a contextual study of 1 Timothy 5:8 then answer this question. Staple your scratch papers together with this worksheet.

1. SECTIONWHAT ARE SOME REPEATED IDEAS THAT SURROUND 1 TIMOTHY 5:8?

a. SECTION LIMITS - Identify the section where the verse is located. Read the verses, paragraphs, or chapters before and after a certain verse to get the main

section where the verse is located.

a. THE SECTION LIMITS OF 1 TIMOTHY 5:8 is

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b. SECTION MAIN IDEA - State the main idea of the section in one or two sentences.

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2. UNITS

a. UNITS OF THE SECTION - Divide the section into different units.b. UNIT MAIN POINTS - State the main point of the units in one or two

sentences.

section units Unit main points

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section units Unit main points

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3. INTERPRETATION

Interpret the verse in relation to the main idea of the section and the main point of the unit where it is located.

_________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________ Is this verse saying that not to provide for their mature children’s needs makes Christian parents worse than unbelievers. ?

C. WORKSHEET FOR BACKGROUND STUDY ON 1 TIMOTHY 5:8

1. Do a contextual study of the passage being studied.

By this time you have already done your contextual study on 1 Timothy 5:8.

2. Determine the main subject for background study that will help in identifying the meaning of the text.

The main subject to be studied for background study is the subject of ‘widows’ in ancient society. It will give us added insight in 1 Timothy 5:8 why Christian churches in the first century are taking care of widows and why Paul is commanding the believers to support their own widow relatives.

3. Refer to standard works helpful for background study (see pages 42-45).

Indicate the title and page number of the historical-background book you read in the first two lines. Then, write the contents of what you have read about widows in ancient times in the lines after it.

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4. Relate the findings of background study with the results of the context study.

Write down how the results of your historical-background study clarify why Christian churches in the first century are taking care of widows and why Paul is commanding the believers to support their own widow relatives.

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THE SUBJECT OF ‘WIDOW’ IN THE NEW BIBLE DICTIONARY14

WIDOW.

I. In the Old TestamentHeb. legislation has always been solicitous for widows and, together with

the fatherless and strangers, made special provision for them (e.g. Ex. 22:21f.; Dt. 14:29; 16:11, 14; 24:17; cf. Je. 7:6). Even in pre-Mosaic times there was recognition of the predicament of the childless widow and arrangements made for her (Gn. 38; *Marriage, IV), and these were formally enjoined under Moses (Dt. 25:5ff.; *Kin).

Since the bearing of children was accounted a great honour, and one still more enhanced later when the nation looked for Messiah (Is. 11:1), widowhood in such as were not past the age of childbearing, as well as *barrenness, was reckoned a shame and a reproach (Is. 4:1; 54:4). The widows of kings, however, continued in their widowhood, and were the property, though not always the wives, of the new king. To ask any of them in marriage was tantamount to a claim to the kingdom (1 Ki. 2:13ff.).

As widows are often overlooked by men, God has a peculiar concern for them (Pss. 68:5; 146:9;Pr. 15:25), and kindness to them was commended as one of the marks of true religion (Jb. 29:13; Is. 1:17).

The oppression and injury of widows, on the other hand, would incur dire punishment (Ps. 94:6; Mal. 3:5). Jerusalem and Babylon are likened in their desolation to widows (La. 1:1; Is. 47:8), and the effect of violent death compared to that of wives becoming widows (La. 5:3; Ezk. 22:25). (*Orphan.)

II. In the New TestamentThe Christian church inherited from Judaism the duty of providing for the

widow. The Jewish-Christian author of James states categorically that to give assistance to widows in their distress is a mark of the kind of religion with which God can find no fault (1:27). Even if widows were left comparatively well-off, they needed to be protected from the unscrupulous. One of the things that Jesus condemned in some Pharisees was that they ‘devoured widows’ houses’ (Mk. 12:40); and he was probably drawing an illustration from contemporary life when he told the story of the widow who by her persistence in demanding justice was wearing out the judge! (Lk. 18:1-5). More often widows were left in penury. One of the earliest good works that engaged the attention of the church at Jerusalem was an organized daily distribution of alms to widows in need; and seven men were appointed to see that the Gk.-speaking widows were not overlooked in favour of those who spoke Aramaic (Acts 6:1-4). Acts also gives a striking illustration of charity shown by one individual when, after the death of Tabitha, it records that ‘all the widows’ at Joppa assembled to testify before Peter to the kindness she had shown to them (9:39).

Paul told the Corinthians that he thought it good that widows should not marry again, but he was far from making this a rule. Remarriage, however, should be within the Christian fellowship (see 1 Cor. 7:8-9, 39). On the other hand, in writing to Timothy, he expresses his desire that young widows should

14 I will be quoting from the Logos program that has a New Bible Dictionary. Apparently, it has no page number. I have changed the original format of the text to accommodate the format of this page. I have framed in a box the statements which are relevant for our study.

marry again; and urges that widows ‘in the full sense’, i.e. those who have no relatives to support them, and who are regular in their religious duties, should be given a special status and be a charge upon the church. A roll should be kept of these, and only those should be placed upon it who were over 60 years of age and who had given evidence of their good works, by caring for children, by hospitality or by rendering service to those of God’s people who were in distress (1 Tim. 5:9-10).

In Rev. 18:7 ‘widow’ is used metaphorically of a city bereaved of its inhabitants and stricken by plague and famine.BIBLIOGRAPHY. S. Solle, NIDNTT 3, pp. 1073-1075. J.D.D. R.V.G.T.

THE SUBJECT OF ‘WIDOW’ IN THE HARPER’S BIBLE DICTIONARY15

widow, a woman whose husband has died. The status of the widow in ancient Israelite society was precarious. Having no inheritance rights and often in want of life’s necessities, she was exposed to harsh treatment and exploitation.

Widowhood was perceived by some to be a disgrace; death before old age was probably viewed as a judgment upon sin, and the reproach extended to the surviving spouse (Ruth 1:19-21; Isa. 54:4). Israel’s legal corpus provided some measure of security for the widow. If a deceased Israelite had brothers, a levirate marriage could be arranged, but this was not always done (Deut. 25:5-10; Gen. 38). A priest’s daughter could return to her father’s house (Lev. 22:13). Often, however, widows had no respectable recourse but to rely on public charity.

God’s concern for the plight of the widow is revealed in the Law, the Prophets, and certain of the Writings of the OT (Deut. 14:29; Jer. 49:11; Pss. 68:5; 146:9). It was taught that the neglect or oppression of widows provoked the divine wrath (Ps. 94:1-7; Job 22:9-11, 29-30; Isa. 1:16-17, 21-25). Noteworthy in Deuteronomy is the linkage of God’s mercies (shown to his people who were sojourners in Egypt) with Israel’s obligation to care for ’the sojourners, the fatherless, and the widow’ (Deut. 10:14-19; 24:17-22; 27:19).

Stories in the Gospels reveal Jesus’ sensitivity to the widow’s marginal existence: he restored to life ’the only son’ of the widow of Nain (Luke 7:11-17); he declared that a certain ’poor widow’s’ copper coins exceeded in value the large gifts of the scribes to the Temple treasury, suggesting that some of their wealth was obtained by ’eating up the property of widows’ (Mark 12:38-44, NEB).

In the early church, widows were cared for and steps were taken to ensure equal distribution of food (Acts 6:1-6). The writer of the pastoral Letter 1 Timothy urged a just and cost-efficient plan for the use of limited funds, so that ’real widows’ (those in abject poverty and truly alone) could be provided for (5:3-16). To this end, families were charged to care for their own (5:3-4, 16), and rules of eligibility for the enrollment of widows were prescribed (5:9-15). This enrollment probably implies the existence of an order of widows who devoted themselves to intercessory prayer and to rendering special services to the church. According to the second-century writers Ignatius (Smyrnaeans 13:1) and Polycarp (Philippians 4:3), such an order or ministry existed in their time. This order of widows later merged with that of church deaconesses. See also Family, The; Inheritance; Marriage; Women. J.L.P.

15 I will again be quoting from the Logos program that has a Harper’s Bible Dictionary. Apparently, it has no page number. I have changed the original format of the text to accommodate the format of this page. I have again framed in a box the statements which are relevant for our study.

THE SUBJECT OF ‘WIDOW’ IN BAUER’S DICTIONARY16

the widow (with and without Hom.+)—1. (Hom.+; BGU 522, 7; POxy. 1120, 12; Jos., Ant. 4, 240; 8, 320; LXX) a widow Lk 4:26 (after 3 Km 17:9). Elsewh. alone, the widow (Eur.+; inscr., pap., LXX, Philo; Jos., Ant. 16, 221; Sib. Or. 3, 77); the idea of neediness is oft. prominent in connection w. this word, and it is oft. joined w. orphans ( 1) Mt 23:14 t.r.; Mk 12:40, 42f (HHaas, ‘Das Scherflein d. Witwe’ u. seine Entsprechung im Tripitaka ’22); Lk 2:37; 4:25; 7:12; 18:3, 5; 20:47; 21:2f; Ac 6:1; 9:39, 41; , 1 Cor 7:8; 1 Ti 5:4, 11, 16a; Js 1:27; 1 Cl 8:4(Is 1:17); B 20:2; 1 Sm 6:2; IPol 4:1; Pol 6:1; Hv 2, 4, 3; m 8:10; s 1:8; 5, 3, 7; 9, 26, 2; 9, 27, 2. the real widow ( 2) 1 Ti 5:3b, 5, 16

THE SUBJECT OF ‘WIDOW’ IN BROMILEY’S DICTIONARY17

[widow]

A. Common Greek Usage. This word, meaning “widow,” derives from a root meaning “forsaken,” and it may thus refer to any woman living without a husband. Later we also find cheros for “widower.” The verbs cheroo and chereuo mean “to make a widow” and “to become a widow,” and we also find the derived noun chereia, “widowhood.”

B. The Widow outside the NT.I. The Pagan World.

1. Women dread the fate of becoming widows. Widows must either return to their own family, take a subordinate position in their husbands‘ family, remarry, or seek death. Many cultures frown on their remarriage. Those who do remarry lose cultic privileges and other rights. When Augustus orders the remarriage of widows as a means of repopulation, the decree arouses much criticism. Judaism takes a more relaxed view, e.g., in the Levirate law. Having lost their normal protector, widows come under social and economic oppression. Orphans are grouped with them in this regard. We find many accusations against their exploitation, e.g., when they are sold for debt. Pericles praises war widows, however, and wealthy widows often control considerable power and property after the achievement of some feminine liberation in early Hellenism.

2. Appeals for the helping of widows and orphans are also common. The gods of the Near East (e.g., Amon-Re in Egypt) are concerned about their plight. An Athenian law makes some provision for them, but in the world of Greece and Rome the gods show less concern for widows or the poor. The military welfare fund for the sick, orphans, and parents does not include widows, and restrictions apply to their rights of inheritance.

[G. STÄHLIN, IX, 440-65]

16 It is necessary to survey what non-biblical material has to say in this topic. This will confirm that what the Bible describes concerning the actual condition of widows in the ancient world. I will again be quoting from the Logos program that has a Bauer’s Dictionary (A Greek-Christian Lexicon of the New Testament and Other Early Christian Literature). I have again framed in a box the statements which are relevant for our study.

17 So far, Bromiley’s discussion of ‘Widows outside the NT” (The Theological Dictionary of the New Testament Abridged in one volume) gives the most helpful information on how widows are treated outside the New Testament world. This is particularly important since the epistle of 1 Timothy is addressed to a pagan environment – Ephesus.

4. Relate the findings of background study with the results of the context study.

The findings of our background study on ‘widows’ enhance our understanding of 1 Timothy 5:8. Statements from The New Bible Dictionary and Harper’s Bible Dictionary reveal that “widows are often overlooked by men,”18 and “often left in penury (or poverty).”19

“The status of the widow in ancient Israelite society was precarious. Having no inheritance rights and often in want of life’s necessities, she was exposed to harsh treatment and exploitation.”20

In the world outside the New Testament, the situation is worse. “Having lost their normal protector, widows come under social and economic oppression.”21 “We find many accusations against their exploitation, e.g., when they are sold for debt.”22 “The military welfare fund for the sick, orphans, and parents does not include widows, and restrictions apply to their rights of inheritance.”23

These insights will help us a lot in how to differentiate the situation that caused Paul to make such commands in 1 Timothy 5:3-16 and how we are to apply the same passage today. Paul had to order the Christian families to take care of their own widow parent or grandparents, because of the extremely poor condition of widows during their time. This is not exactly the case in our 21 st century society. The widows are much empowered nowadays. There are more widows now who can look after their own welfare. Also, the government supports them through pensions and other means. There are also charitable institutions that are set up to assist their regular needs.

18 New Bible Dictionary19 Harper’s Bible Dictionary. Italics mine.20 Harper’s Bible Dictionary.21 Bromiley.22 Bromiley.23 Bromiley.