If you could go back and observe your parents as they brought you up, fed and clothed you, educated you, loved and cared for you, it is likely that you would find that they gave up a lot for you. That last piece of chicken; don't you remember Mother saving it for you? That new dress or suit that you needed for some occasion; have you considered that Dad worked overtime in order to buy it for you? Did your parents have to borrow and “do without” in order to afford your education? Mine did, and I doubt I ever really expressed to them sufficient gratitude for the sacrifices they made for me. But they were willing to give up some things for me because they loved me and wanted me to have the things I needed. Upon reflection we may recall similar sacrifices made by our parents, and if we have children we know first-hand what it means to sacrifice for our children.

But what are we willing to give up for the best interests of our brothers and sisters in Christ? Would you be willing to sacrifice your own personal liberties for the welfare of your brethren in Christ? There will be times and experiences in life in which the best interests of others may clash with your own interests. What if you found a brother in need, and you have the opportunity to meet that need, but find that in doing so you will have to forfeit your own interests. What would your attitude be in such circumstances?

Paul discusses just such a situation in 1 Corinthians 8, and tells what he would do if the conscience of a “weak” brother was at stake. In the city of Corinth, various pagan gods were the object of man’s worship. Christians in that city were struggling to survive spiritually in a city literally filled with idolatry, including the immorality that accompanied such heathen practices. The animal sacrifices made by those pagan worshipers were at the center of the problem. When such sacrifices were made to Aphrodite, the “god” of Corinth, there was an established way of distributing the flesh of the animal. First, having slaughtered the calf, a token part of it (hairs about the face, etc.) was burned on their altar. Second, their priests received the ribs, hams and the left side of the face as their portion. It was then used for their daily food, or was sold to the meat markets in the city, the proceeds being used for their financial support. Third, the person offering the sacrifice was then given the remainder, and his options for the use of the animal were similar to those of the priest.

It is clear that many of these sacrificed animals came to be purchased by the townspeople in the local markets. The problem for some young, weak Christians was that it was difficult for them to separate the meat that had been offered to the idol from the idol itself. When they discovered that this meat was once sacrificed to a pagan god, they felt they were endorsing idolatry if they purchased or ate that meat. Their conscience was telling them that they should not eat it, while some other Christians were telling them that it was all right to eat it. The fact that some were confused prompted Paul's response.

Evidently, one of the questions asked of Paul in chapter eight was in connection with this practice, and he answered the question in that chapter. His answer drove home the point that, while pagans regarded the idol as their god, since “there is none other God but one,” the idol was therefore “nothing in the world,” 1 Corinthians 8:4. Eating the meat did not condemn anyone, and “neither, if we eat, are we the better; neither, if we eat not, are we the worse,” 8:8. So the Corinthians were told that they could eat that meat without being guilty of idolatry.

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