1 Corinthians 9:24–27

²⁴ Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. ²⁵ And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. ²⁶ Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. ²⁷ But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

Commentary

Preamble: Here the Apostle Paul describes Christian discipleship with common athletic metaphors that were well known to ancient Corinthians. 

Vs. 24-25 ²⁴ Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. ²⁵ And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. 

In this journey of Christian discipleship all run in a race so to speak, yet not all will finish, or will finish well. And so the Apostle Paul draws his first metaphor for us from the ancient stadium games races where though all the competitors run in it, only one receives the prize. Paul's point is not that only one will receive a prize, rather it is so that we will see that the one who receives the prize is the one who runs his race well enough to win. And so just as that person would've spent much time and effort training for that race, to be the best they could be while running it. So each and every believer should also realize that Christian discipleship and Spiritual growth doesn't just happen by osmosis. For having been born-again by faith in the Lord Jesus Christ there must now be a concerted effort put forth by us to grow in our faith and knowledge of God, which is definitely furthered by our ongoing study, and application of the Word of God in our lives (consider 1 Peter 2:2; 2 Peter 1:1-11, Vs. 5-11). And so just as the ancient competitors would've daily trained their bodies and lived disciplined and sacrificial lives in their pursuit of that prize; which here is described as a perishable crown, being a garland of pine, though it wasn't the crown per say, rather it was the accolades and privileges that went with being crowned that they raced for; so we also must be temperate in all things if we hope to attain to an imperishable crown (2 Tim 4:8; James 1:12; 1 Peter 5:1-5; Rev. 3:10-13).  

Vs. 26-27 ²⁶ Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. ²⁷ But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

And so just as the ancient racer would line up for his race with the absolute certainty of the finish line, knowing that if he runs well enough he would win. Or the ancient fighter would throw many intentional punches during his match, knowing that that just one could bring him victory, so each and every Christian should know that the efforts they put into their own spiritual disciplines and growth will reap positive fruit in their lives (vs. 26). Finally the Apostle sums it all up by saying that he disciplines his own body and brings it into subjection, (which literally means having it "tempered" and or subdued, by striking. Like a boxer whose body has been hardened through extensive training and sparing so that he might be fit to fight), so the Apostle Paul drew a metaphor from that to describe his disciplining his own body and bringing it into subjection, lest when he preached to others, he himself would become disqualified. That is disqualified first and foremost by Christ Himself as being either unfit or unprepared for His true ministry work, by living lawlessly, or self-indulgently. And so each one of us who aspires to be a worker for the Lord Jesus Christ, in whatever ways we desire to do that, must also discipline our bodies so that when we preach, teach, lead, or evangelize, we ourselves do not become disqualified (consider 2 Tim. 2:20-21). 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

1 Corinthians 9:19-23

¹⁹ For though I am free from all men, I have made myself a servant to all, that I might win the more; ²⁰ and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; ²¹ to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; ²² to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. ²³ Now this I do for the gospel’s sake, that I may be partaker of it with you.

Commentary

Preamble: Here the Apostle Paul carries over his thought that though he is free to govern his own conscience, and he has rights and privileges as an Apostle of Christ, yet he does not make demands on others through them, rather he endures all things for the Gospels sake (see 1 Cor. 9:18). Thus instead of using his liberty to please himself, Paul uses it to try to win others for Christ. And that is the premise put forth here for us all to follow.  

Vs. 19 "For though I am free from all men, I have made myself a servant to all, that I might win the more"

Truly every Christian is free from all men. That said, this freedom of ours is to be governed by the Word of God, and thus rightly applied to our lives by the Spirit of God who guides us into all truth through it. And so though Paul was free from all men, he made himself a servant to all men that he might win the more. Thus Paul could move freely in, and freely out of, Jewish or Gentile circles because he wasn't set on pleasing himself, or anyone else, who might have forbidden him from doing so. Instead Paul's focus was on how he might make himself of service to all men, so that he might win them for Christ.

Vs. 20-22 ²⁰ and to the Jews I became as a Jew, that I might win Jews; to those who are under the law, as under the law, that I might win those who are under the law; ²¹ to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law; ²² to the weak I became as weak, that I might win the weak. I have become all things to all men, that I might by all means save some. 

And so when Paul was in the company of Jews he became a Jew, that is he lived according to their customs, spoke their language, and basically made Christ as accessible to them as best he could. Same with those who were living under the Law, the Apostle Paul did not flaunt his Christian liberties before them, instead he respected their doing so, and lived as though he himself were still under the Law. Only in regards to justification, where converted Jews tried to compel believing Gentiles to live under the Law to be saved by being circumcised and keeping it, did the Apostle Paul take a stand (see Acts 15:1-35; and Acts 21:15-25, vs. 24). Similarly when the Apostle Paul was amongst Gentiles who had never heard of the Law and all of it's Sabbath's, Feasts, and various dietary ordinances, Paul lived as though he was without law, which does not mean that he lived without Law towards God (that is Paul did not cast away the moral statutes that God has bound all humanity too, (see Rom 1:18-36). Instead he lived under law toward Christ. That is whether amongst Jews or Gentiles the Apostle Paul kept Christ's commandments, which transcends all laws and cultures. And so Paul's assimilating with the peoples wherever he dwelt (whether amongst Jews or Gentiles) was so that he might win them for Christ.  

The Apostle Paul continues this theme of self denial in verse twenty-two by saying, "to the weak I became as weak, that I might win the weak", which is the perfect reflection of Christ who though All Powerful took on weak and ordinary human flesh and willingly entered into humanities weaknesses (consider Matt 8:14-16). Which is not just physical weakness or infirmities, but all of the brokenness that is fallen humanity (Isaiah 53:1-12). And so when we were without strength Christ died for the ungodly (Rom 5:8), of which we all once were, or currently are, until we repent and believe in the Gospel. Thus the Apostle Paul did not boast of his own "strengths" in whatever ways he seemed "strong." Instead Paul readily admitted to his own weaknesses to identify with those who are weak, in whatever ways they are weak, in an effort to win them for Christ. As Paul says, "I have become all things to all men, that I might by all means save some." Think than how you yourself individually, or your congregation collectively, might use your liberties In Christ in healthy and positive ways to become all things to all people, that you might also save some. 

Vs. 23 "Now this I do for the gospel’s sake, that I may be partaker of it with you."

Thus the Apostle Paul's ministry work was not something he did as an independent entity. Rather the work he did was in union with the church, and his desires to be partaker of Gospel with them. For no one In Christ is independent of another, God has so designed it that we all need each other for the Body of Christ to function well. Therefore let us all in harmony and love work together in bringing the Gospel of the Lord Jesus Christ to everyone, everywhere, in every circumstance of life.

Scripture Quotations 
The New King James Version. Nashville: Thomas Nelson, 1982.

1 Corinthians 9:1-18

¹ Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? ² If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord. ³ My defense to those who examine me is this: ⁴ Do we have no right to eat and drink? ⁵ Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? ⁶ Or is it only Barnabas and I who have no right to refrain from working? ⁷ Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock? ⁸ Do I say these things as a mere man? Or does not the law say the same also? ⁹ For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about? ¹⁰ Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. ¹¹ If we have sown spiritual things for you, is it a great thing if we reap your material things? ¹² If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. ¹³ Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? ¹⁴ Even so the Lord has commanded that those who preach the gospel should live from the gospel. ¹⁵ But I have used none of these things, nor have I written these things that it should be done so to me; for it would be better for me to die than that anyone should make my boasting void. ¹⁶ For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel! ¹⁷ For if I do this willingly, I have a reward; but if against my will, I have been entrusted with a stewardship. ¹⁸ What is my reward then? That when I preach the gospel, I may present the gospel of Christ without charge, that I may not abuse my authority in the gospel.

Commentary

Vs. 1-2 ¹ Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? ² If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord. 

Having declared our liberty In Christ which must always be governed by love for the well being of others (8:13) the Apostle Paul re-addresses some of his detractors by saying:
"Am I not an apostle?" It is clear that the Apostle Paul was an Apostle called by Christ (Acts 26:12-18), while it is doubtful that any of the Apostle Paul's detractors were themselves apostles, or even called by Christ. 
"Am I not free?" Here the Apostle Paul is stating that he himself, like the Corinthians, is also free to govern his own convictions on all non-essential, non-moral matters. While those who are in bondage to doctrines and commandments of men, who were themselves serving as some of his detractors, cannot said to be free, since their consciences are governed by others, not themselves (consider Titus 1:15-16). 
"Have I not seen Jesus Christ our Lord?" Again only those who were eye witnesses to the Resurrection of the Lord Jesus Christ are qualified to be Apostles of Christ, with the Apostle Paul being the last Apostle called by Christ (1 Cor 15:3-8). Thus this question along with the others demands a positive affirmation. 
"Are you not my work in the Lord?" Is probably the most personal and undeniable proof of Paul's Apostleship to them, since it was through the preaching of Paul that many of the Corinthians came to know the Lord Jesus Christ, and or were being discipled for Christ by his ministry. Thus though the Apostle Paul was not an Apostle to his detractors, yet without a doubt he was to them, for the Corinthians themselves were the seal of his apostleship in the Lord. Now the word translated seal here means to "certify", "validate", "authenticate," something as genuine. Louw Nida renders this passage: ‘you are the certification for my being an apostle’ or ‘you show clearly that I am an apostle’ Louw Nida 73.9 
The very act that the Corinthians had themselves experienced new life through faith In the Lord Jesus Christ via the Apostle Paul's preaching the Gospel to them was itself evidence of Paul's Apostleship to them.

Vs. 3-6 ³ My defense to those who examine me is this: ⁴ Do we have no right to eat and drink? ⁵ Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? ⁶ Or is it only Barnabas and I who have no right to refrain from working? 

The Apostle Paul's three questions here are poignant, because those who were scrutinizing the Apostle Paul were doing so completely unjustly. For the Apostle Paul had to even give a defense for his own eating and drinking, something which Paul's detractors seized upon, just like Jesus' detractors did when He ate and drank with His disciples (consider Matt. 11:16-19). And so the Apostle Paul's question here is directed towards those who were so unjustly calling him to an account. For he says, "Do we have no right to eat and drink?" vs. 4 Meaning himself and Barnabas along with their co-workers who also ministered the Gospel along with them. Or should they themselves starve while the Corinthians feasted. And given the Corinthians own self-indulgent tendencies it seems rather ironic that anyone of them would find fault with Paul who lived a life of self denial for the well being of others. The Apostle Paul's next question to them then is: "Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?" vs. 5 
If the other Apostle's brought along their wives on their missionary endeavors for the Lord why then would it be wrong for Paul or Barnabas, or anyone else who ministered the Gospel alongside of them to do so? For as the Apostle Paul says, even the Lord's own brothers and Cephas (i.e. the Apostle Peter) brought along their believing wives. Thus to criticize Paul or Barnabas (both whom were not married, and particularily Paul who chose not to marry for the Gospels sake) or anyone who was married, who ministered the Gospel alongside of them, and brought their wives with them, was only being unjustly critical of him. Now the finial question that the Apostle Paul asks them here is, "Or is it only Barnabas and I who have no right to refrain from working?" vs. 6  

Since the other Apostles were supported by the churches why then would anyone find fault with Paul or Barnabas if they requested this? For though the Apostle Paul and Barnabas had the right to expect this from the Corinthians, they themselves did not burden the church financially. For both Paul and Barnabas willingly worked with their own hands to provide for themselves while they ministered the Gospel, and this should have been a great example to the Corinthians to follow in laboring to support not only themselves (2 Thess 3:10), but also those who are unable to do so (see Acts 20:35). Instead Paul's sacrificial lifestyle became just another tool in his detractors arsenal to try to undermine him. For they observed that the twelve were set apart to the Lord's service in laboring in the Word and Prayer (see Acts 6:1-4), and thus they themselves were not to work. While Paul (to them) was not so set apart. Instead Paul's service to the Lord was to preach the Gospel everywhere, to be the Lord's Evangelist to the Gentiles where Christ had not been preached, and thus to preach the Gospel in regions where it had not been heard (Rom 15:20). Now in order to do that Paul frequently had to labor to support himself, (since there were no established churches where he was taking the Gospel who could support him), instead as the Lord established churches through the Apostle Paul's ministry, these as Paul will make clear had an obligation to support the ministry work he was doing. Yet neither Paul, nor Barnabas, ever made any such demands upon any churches as apostles and or preachers of Christ, even after they were established. And so in defense of the Lord's commandment that those who preach the Gospel should live from the Gospel, the Apostle Paul will now go on to reason using both everyday examples, as well as Biblical principals to establish this. 

Vs. 7 "Who ever goes to war at his own expense? Who plants a vineyard and does not eat of its fruit? Or who tends a flock and does not drink of the milk of the flock?" 

To make his point, the Apostle Paul now uses analogies that would be easily understood by the Corinthians. For the solider would not go to war at his own expense, his sustenance and wages would be provided for him, as well he would very likely share in the proceeds from the battle. While the man who plants a vineyard, (whether the land was leased or not) would also freely eat of the fruit of his labors. Just as the hired hand who tends a flock would also freely partake of the milk the flock produced. No one would question them in any of these things. Why then did they feel the need to criticize the Apostle Paul?

Vs. 8-10 ⁸ Do I say these things as a mere man? Or does not the law say the same also? ⁹ For it is written in the law of Moses, “You shall not muzzle an ox while it treads out the grain.” Is it oxen God is concerned about? ¹⁰ Or does He say it altogether for our sakes? For our sakes, no doubt, this is written, that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. 

The Apostle Paul now moves from natural analogies to spiritual ones to establish this fact. Now Pauls' use here of Deut. 25:4 is interesting since as Paul says it is not oxen God is concerned about, rather it is His people, that we do justly and live justly towards each other. And thus the passage serves to teach us all about just remuneration. For to muzzle an ox while it treads out the grain is only unmitigated cruelty, and ultimately will cause it to cease from it labors. And God does not want any of His people to be cruel towards anyone or anything (consider Prov. 12:10; 29:7), nor for their work in the Gospel to be impaired by lack of resources. And that is the point the Apostle Paul is making by his use of that principal from the Law and then justly applying it to the labors which he himself and others have done, and are doing for the Gospel's sake, as he states in verse 10. For the principal given in the Law was not just for the Old Covenant Israelites, rather as Paul says, it was written for our sakes, so that he who plows should plow in hope, and he who threshes in hope should be partaker of his hope. And so just as one first plows the ground in hope of seeing a crop, so also another in hope harvests the crop, sharing in the same hope of one day seeing fruit from their laborers. Thus both are laborers in the same field, and both in hope laborer in it, and ultimately are provided for from it. Which spiritually means that both Gospel workers in hope labor in God's field, so that they may be apart of bringing people to life by faith In Jesus Christ, which leads us then to verse eleven. 

Vs. 11-12 ¹¹ If we have sown spiritual things for you, is it a great thing if we reap your material things? ¹² If others are partakers of this right over you, are we not even more? Nevertheless we have not used this right, but endure all things lest we hinder the gospel of Christ. 

Having used an agrarian metaphor from the Scriptures to describe his own laborers in the Gospel the Apostle Paul now asks the Corinthians, having sown spiritual things for them is it a great thing if we reap your material things (vs. 11). Indeed if the Corinthians felt others had this right over them how much more the Apostle Paul and Barnabas who had put so much of their lives and energies into both evangelizing, as well as disciplining, the Corinthians (vs. 12).  And so having neither wife or children to support the Apostle Paul was in the enviable position of not having to ask anything from anyone, as he said, "we endure all things lest we hinder the Gospel of Christ." 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 
MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, pp. 674–675). New York: United Bible Societies.

Word Studies 
seal,  σφραγίςe, Str 4973; GK 5382; TDNT 7.939; TDNTA 1127; LN 73.9

1 Corinthians 8:1-13

¹ Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies. ² And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. ³ But if anyone loves God, this one is known by Him. ⁴ Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. ⁵ For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), ⁶ yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live. ⁷ However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. ⁸ But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse. ⁹ But beware lest somehow this liberty of yours become a stumbling block to those who are weak. ¹⁰ For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? ¹¹ And because of your knowledge shall the weak brother perish, for whom Christ died? ¹² But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. ¹³ Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

Commentary
Vs. 1 ¹ Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies.

All believers have a knowledge of God, yet not all believers know that the knowledge they posses is not exclusive to themselves. And thus some through their knowledge are puffed up (i.e. proud, arrogant, haughty etc.) towards others, which is not walking in love, but is sin. Now knowledge is never to be an entity in of itself. Acquiring Biblical facts and Spiritual insights through the study and contemplation of Gods' s Word is not to be a pursuit in of itself. For Biblical knowledge is given us to bring us into a right relationship with God and with others, yet this can only happen where love is present. Thus putting on knowledge without checking it first with love will only lead to pride and strife. That is why the Apostle Paul warns us all that "knowledge puffs up, but love edifies."  

Vs. 2-3 ² And if anyone thinks that he knows anything, he knows nothing yet as he ought to know. ³ But if anyone loves God, this one is known by Him.

If anyone thinks they know anything, but they are not walking in love through the knowledge of God given them, then they know nothing as they should know. While loving God through the knowledge of God given one is to be known by God. For Biblical knowledge must always transcend the mind and ego and reach the heart if it is to be saving and ultimately transforming.

Vs. 4-6 ⁴ Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. ⁵ For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), ⁶ yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.

The Apostle Paul now moves to the question at hand. Can believers eat meat offered to idols? A question of some relevance not only to the ancient Corinthians but us as well, since the principals that Paul elucidates through his response can likewise direct us when we encounter those "grey" areas of modern life that Scripture does not directly address. And so to begin the Apostle Paul acknowledges that though there are many idols; and thus "gods" and "lords" in this world. Yet none of these lifeless man-made objects have any power to create or to destroy, to do good or evil (consider Isaiah 41:23-24; 44:9-20; 46:6-7; Jeremiah 10:1-16; Habakkuk 2:18-20 etc.). They are simply dead and mute idols which degenerate mankind heaps up for themselves in attempts to gain power or have control over their own lives circumstances. Thus whatever place an idol has in the unregenerate persons heart, it has no such place in the believers heart, because for us there is only One God of whom are all things, just as there is only One Lord Jesus Christ through whom God created all things, and through whom we live (vs. 6). Thus the idol has no power to corrupt food or drink. What gives them their corrupting "power" is the place they have in peoples hearts (Exodus 20:3). Thus meat that comes from a pagan ritual sacrifice to an idol, does not have any sort of spiritual power to corrupt the meat, and thus the Christian, by their eating it. For the idol is nothing, and it means nothing to the believer. Which is far different than if the Christian partook in the pagan ritual sacrifice, believing something would come of it, and thus they worshiped the idol, and then they ate of it's sacrifice, than that would be sinning against the Lord (see 1 Cor 10:14-22; Exodus 34:12-16). And so doing something like that is to be distinguished from merely eating of meat that was used in a pagan ritual sacrifice, and then was later sold to the general public for consumption. Which was the case in ancient Corinth where many pagan temples then existed, and thus large portions of meat sold in the markets, or the temples themselves, were likely from such rituals. Thus eating such meat is not wrong, because, again the idol is nothing, and it means nothing to the believer. Thus the believer is not worshiping the idol when they do.
Now this principal could also be used to help us understand that for a believer practicing such things as martial arts, or yoga, or participating in Halloween etc. all which is basically a morally indifferent act (at least as far as I have observed them now practiced). And so if those things in of themselves mean nothing to a believer, and they are just a means to an end, to get in shape, or learn self defense, or be neighborly towards ones neighbors and their kids etc., then whatever spiritual elements one may attribute to them, those things will truly have no place in the believers heart, and thus cannot harm them, nor defile them, as long as their conscience is at peace about doing them (see Rom 14:23).

Vs. 7  "However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled." 

Here then is the problem. There are believers who consciences are weak, and thus who have not yet embraced all the liberties which Christ purchased for them (and us all), and thus when they eat meat that they suspected (or even knew) was sacrificed to an idol, they eat it as though it were offered to an idol. That is they eat it as if the the idol actually meant something, and thus when they eat of it, they feel they are committing idolatry and thus they only sin against their own weak consciences (see Rom 14:22-23). Now we know that an idol is nothing, it has no power to do good or to do evil. Therefore we are not to live in superstition and fear, rather we are to live in the glorious liberty of the children of God, because God has not only sanctified us, but also all things that He Himself has created through His Son for us. And so meat that is offered to an idol cannot defile us, as long as we partake of it in faith (Romans 14:23), and in prayerful thanksgiving, all food then becomes sanctified to our bodies nourishment, regardless of where it came from, or where we partake of it (1 Tim 4:4-5).
Now this same principal applies to Christians today who overly scrutinize basically morally indifferent things like food, music, dance, clothing, restaurants, sporting events, movies, and you name it. Now some scrutiny (which is up to the individual believer) maybe necessary, as we live in a fallen world, yet none of these things are inherently wrong for any believer to do and enjoy. Which is why legalism is so insidious, because it defiles the sanctified consciences of believers through the doctrines and commandments of men, who only try to walk a tight-rope of very thin and often misleading moral lines. And thus they only strengthen sins foothold in their lives (and the lives of those who heed them) when they do (1 Cor. 15:56; Col. 2:20-23). Just as the Apostle Paul warns of Israel, that in seeking to establish their own righteousness, they have not submitted to the righteousness of Christ, for Christ Jesus is the end of the law for righteousness to everyone who believes (Rom 10:3-4). Therefore all believers everywhere, regardless of their backgrounds, must be very careful to whom they submit and subject their own consciences too (consider Matt. 16:6-12). 

Vs. 8 "But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse." 

It's not food that commends us, or anyone else to God. And so whether one eats or doesn't eat (or even what they eat, or don't eat) is absolutely irrelevant, because it's faith in the Lord Jesus Christ, crucified and risen from the dead, for that alone commends a person to God! 

Vs. 9 "But beware lest somehow this liberty of yours become a stumbling block to those who are weak."

Having expounded every Christians liberty, the Apostle Paul now checks that with our responsibility (Vs. 9-13). For exercising ones liberty in the presence of one who has a weak conscience regarding whatever it maybe (here eating meat offered to idols) is not walking in love towards that fellow believer, because love at times requires that we deny ourselves in consideration of others. That is the principal that the Apostle Paul sets forth here. Therefore the Apostle Paul warns us all not to use our liberties In Christ in such a way so as to be a stumbling block (gr. proskomma, ‘that which causes someone to sin’ or ‘that which provides an occasion for someone to sin.’ Louw Nida 88.307) to anyone. 

Vs. 10-11 ¹⁰ For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? ¹¹ And because of your knowledge shall the weak brother perish, for whom Christ died?

Here the issue is not the eating of sacrificial meat in the Temple, for a believer this is a morally indifferent act because they have not participated in the ritual sacrifice and pagan ceremony itself. They are merely going there to eat or purchase some meat that was thus offered, and is now being sold to the general public. And thus they are at full liberty to do so. However if another believer whose conscience is weak sees one doing so, and they being weak in conscience wrongly understand what was taking place, then they themselves might become emboldened to eat those things offered to idols (vs. 10). That is they themselves might become emboldened to partake in all the rights and ceremonies of the idols worship so that they might have the freshly sacrificed meat, rather than eating the leftover stuff that was sold to the general public. Therefore if such was the case, it would not be right for a believer to do so. For then they would be emboldening their weak brother to sin. Thus the Apostle Paul says in verse eleven, "And because of your knowledge shall the weak brother perish, for whom Christ died?" vs. 11 
And so though we have liberty, ("All things are lawful for me, but not all things are helpful"), we must not use our liberties in such a way that it would harm or destroy others. For though we are eternally safe and secure, sin still has very real consequences for all believers (consider 1 Cor 11:27-32).

Vs. 12-13 ¹² But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. ¹³ Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

Here the Apostle Paul makes it clear that using ones liberties in such a way so as to make another believer stumble (gr. skandalizo, "cause to stumble") is a sin against Christ. Therefore the Apostle Paul says if eating meat (i.e. doing something though lawful for me to do, yet might embolden my weak brother or sister in Christ to do something that is not lawful to do, or causes them such an offense so that they move away from their faith) I will not do, lest I make one of my brethren stumble. Now an example might be drinking wine with a meal, which is fine for a believer to do. However say I go to dinner with another believer who has very strong convictions about not consuming any sort of alcohol, I think it would be incumbent open me not to drink wine while we dine together, out of love for them. Thus if I know a brother or sister in the Lord has a weak conscience in some area then I should not needlessly offend their weak conscience by pushing forth my "right" to do whatever it is that I know is lawful for me to do, by doing it in their presence. That said forgoing my rights to do what I know is lawful to do, should not be held hostage to the misguided beliefs of one who is weak in their faith. For though I deny myself out of love for my brethren, I must not legitimize the misguided beliefs and practices of those who are weak in their faith. Rather through love help those who are weak in their faith grow up into all the liberties Christ has purchased for us all so that they can live their new lives In Christ more fully and abundantly and thus ultimately more fruitfully.

Holy Scripture Citations

The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 
Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 774). New York: United Bible Societies.Louw Nida).

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

1 Corinthians 7:25–40

²⁵ Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. ²⁶ I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: ²⁷ Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. ²⁸ But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you. ²⁹ But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, ³⁰ those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, ³¹ and those who use this world as not misusing it. For the form of this world is passing away. ³² But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord. ³³ But he who is married cares about the things of the world—how he may please his wife. ³⁴ There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband. ³⁵ And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction. ³⁶ But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. ³⁷ Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. ³⁸ So then he who gives her in marriage does well, but he who does not give her in marriage does better. ³⁹ A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. ⁴⁰ But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God.

Commentary

Vs. 25 "Now concerning virgins: I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy."

The Apostle Paul now addresses questions regarding those who are virgins. The word Paul uses here of virgins is not gender specific, and so this could be either male or female believers. That the Apostle Paul has no commandment from the Lord means that the Lord left no specific verbal instructions regarding this to the Apostles. Yet as the Apostle Paul states here he gives judgment (gnṓmē), regarding this "as one whom the Lord in His mercy has made trustworthy." And thus the Apostle Paul is here giving his own Spirit guided counsel on this matter, as one whom the Lord in His mercy has made trustworthy for all such things (see 1 Cor 7:40).  

Vs. 26-28  ²⁶ I suppose therefore that this is good because of the present distress—that it is good for a man to remain as he is: ²⁷ Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife. ²⁸ But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

Present distress here should not be thought limited to the early Christians, for every believer who follows Jesus Christ faithfully will have to endure tribulations in this world (see Acts 14:22). Therefore the Apostle Paul reaffirms his earlier counsel that each one of us should live as we are called (vs. 8-17), and thus if called while married don't seek to be loosed from your wife. Or if loosed from a wife don't seek a wife (vs. 26-27). Now this the Apostle Paul's says not as a commandment forbidding any believers marriage, rather as counsel given to spare unmarried believers the inevitable difficulties and distractions that come with being married. Thus Paul counsels that we remain in the state in which we are called, whether married or single, and thus trust God who has called us in the state in which He called us. Which again is not the Apostle Paul forbidding anyone's marriage, for he says, ..."even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you." (vs. 28). Thus the Apostle Paul's counseling such things is not to put a leash on anyone (1 Cor. 7:35), rather it is to spare believers the inevitable troubles that come with being married as a believer in this broken and degenerating world. 

Vs. 29-31 ²⁹ But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they had none, ³⁰ those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess, ³¹ and those who use this world as not misusing it. For the form of this world is passing away.

Because of the brevity (and uncertainty) of all our lives, the time truly is short. Therefore we should all strive to make the most of our lives in Christ's service while we can, whether we are married or single. Therefore Paul's saying that those who have wives should live as though they had none, is not saying to forsake ones responsibilities to ones wife, rather one should not let one being married keep them from serving the Lord in whatever ways He has called them to serve Him in. "Those who weep should live as those they did not weep."  Though some of us will have much sorrow down here, we must see all things in the light of eternity. For truly those tears in reality are only for moment, for they will all be wiped away by the hand of God (consider Isaiah 25:8; 54:7-8; Luke 6:21; Rev. 7:17, 21:4). Similarly those who rejoice as though they did not rejoice, and those who buy as though they did not posses. For all that now is, is temporary. Therefore those whose lives are now filled with abundance, and joy, and laughter should consider that if their lives are only lived in the comfortable places, where joy and laughter and earthly prosperity now abounds, they will miss out on the everlasting consolation of God (consider Luke 6:24-26). Finally the Apostle Paul says here "and those who use this world as not misusing it. For the form of this world is passing away." Therefore though we have contact with many things in this world, and frequently the things in this world have a legitimate place in a believers life, these things should not be abused, nor should they define or dictate ones life. For loyalty to Christ means not being enraptured with the transient things and pursuits of this world and life, since the form of this world is passing away (consider 1 John 2:15-17). 

Vs. 32-33 ³² But I want you to be without care. He who is unmarried cares for the things of the Lord—how he may please the Lord. ³³ But he who is married cares about the things of the world—how he may please his wife. 

The Apostle Paul in addressing the unmarried first, in exhorting these things, wants us to be without care, that is free from the distractions and worry (and thus the divided loyalties) which can invade the lives of those who are married. For as the Apostle Paul says here, "He who is unmarried cares for the things of the Lord—how he may please the Lord. ³³ But he who is married cares about the things of the world—how he may please his wife." Thus the unmarried man (if he chooses to be so) is largely free from the worldly pursuits that come with being married. While the married man's loyalties are often divided between the things of this world, and the things of Christ, in trying to please his wife.

Even his "spare time" to a certain degree will have to be spent on his wife and family if he hopes to maintain a healthy marriage and relationship with his children. And so it is very difficult for a married man to whole heartily serve the Lord, unless he and his wife are willing to make some very significant sacrifices so that he may do so. While the unmarried man is again truly free to serve the Lord whole heartily, something in which their is far less distractions and worry.  

Vs. 34 "There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband."

As with the married man who is often preoccupied with the things of this world in how he may please his wife. So it is with the married woman. Now the Apostle Paul makes a distinction between the married woman, who again cares for the things of this world, and the woman who is a virgin. For the woman who is a virgin, and is not married, having never none a man, can dedicate herself wholly to the Lord and His purposes, being concerned with being holy in both body and spirit. While the married woman, like the married man (vs. 32), is always juggling family and spousal duties, along with her own desires in wanting please her husband, with serving the Lord. Now man or a woman does not need to be a virgin in order to be set apart to the Lord, it's just that once one has been married, and if widowed or a widower, it's very likely they will desire marriage again, than one who has never known marriage, in which case marriage would be the best option for them if they cannot serve the Lord without distraction by their desires for another spouse.

Vs. 35 "And this I say for your own profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction."

Throughout his exhortations in chapter seven the Apostle Paul has been very careful to make it clear that he is not opposed to marriage, or any believer marrying, rather as he says here, what he is saying is for our profit, so that we may serve the Lord without distractions. Now the Apostle Paul's colorful metaphor "leash" here is his using a word which describes a choke-collar sort of device by which people would compel a domesticated animal's obedience, or a war prisoner would be fully constrained; something the Apostle Paul is not doing here by his use of this word in this way. 

Vs. 36-38  ³⁶ But if any man thinks he is behaving improperly toward his virgin, if she is past the flower of youth, and thus it must be, let him do what he wishes. He does not sin; let them marry. ³⁷ Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well. ³⁸ So then he who gives her in marriage does well, but he who does not give her in marriage does better.

Now since the Apostle Paul's exhortations were going to come to people who may already be betrothed to be married (something that often took place then, as parents arranged marriages while their children were still children), thus he did not want them (either the father of the bride to be or the bridegroom himself) thinking it improper now for them to marry if they desired to do so. Thus if the virgin was past the flower of her youth, meaning if she is a biologically adult woman, than he does not sin if he takes her as his wife, let them marry (vs. 36). Nevertheless if the man was steadfast in his spirit, having no necessity for a wife, than he who keeps her as a virgin by not marrying her does better (vs. 37). Yet he only does better if he has his own bodily desires under control. Thus he who gives her in marriage does well, but he who does not give her in marriage does better (vs. 38). 

Now the reason he does better is that as the Apostle Paul has already reasoned they can be more dedicated to the Lord's service with their lives. However they are not to be thought of as being "better" than those believers who are married or marry. They are simply in a better position to serve the Lord with their entire persons and lives than one who is married, and in that sense they do better. 

Vs. 39-40 ³⁹ A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord. ⁴⁰ But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God.

Here the Apostle Paul makes it clear that if one decides to marry it is a lifetime commitment that they are entering into in the eyes of the Lord. Thus marriage should never be entered into hastily. Therefore if a wife is bound to her husband as long as she lives (see Rom 7:2). However if her husband dies, she is free to be married to whomever she wishes, but only in the Lord (meaning a believing man). That said the Apostle Paul again reaffirms his counsel that singleness is the prefered state if one can live single, as he says, "But she is happier if she remains as she is, according to my judgment—and I think I also have the Spirit of God." Therefore though not forbidding the remarriage of widows, the Apostle Paul does not see this as being advantageous for them, unless of course these are younger widows who are unsupported and or cannot support themselves, then it is better for such women to re-marry and manage the household than to live idle and busy-body lives (see 1 Tim. 5, vs. 11-16). 

Scripture Quotation

The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted for Vs. 36-38

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

Wiersbe, Warren W. The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.

Hindson, Edward E., and Woodrow Michael Kroll, eds. KJV Bible Commentary. Nashville: Thomas Nelson, 1994.

Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.

Biblical Studies Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006.