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2018, May 27 ~ Isaiah 6:1-8 and Romans 8:12-17

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Isaiah 6:1-8

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 30 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is usually referred to as “the Call of Isaiah.” Using the reigns of kings as a way of denoting years was a common method, and King Uzziah of the Kingdom of Judea died in 733 BCE, at a time when the Assyrian Empire was dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.

The scene of Isaiah’s Call is intended to inspire awe and uses hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The Lord is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).

Just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responds with the same words: “Here I am; send me” (v.8).

Romans 8:12-17

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Today’s verses place in opposition “the Spirit” on the one hand and “the flesh” and “the body” on the other. In doing this, Paul was using these terms as “verbal shorthand” for concepts he developed in this and other epistles.

Paul was not denigrating human bodies as intrinsically opposed to the Spirit. Instead, he used “the flesh” and “the body” to as shorthand for the “values of the world” – or “the System” – values that exalt power, self-centeredness, autonomy, and personal achievement as a measure of a person’s worth. Similarly, Paul criticized the idea that slavish obedience to the Law would enable one to “earn” or “merit” salvation or wholeness.

Salvation is a byproduct (not the goal) of living in the Spirit, and the Spirit bears witness to the fact that we are children of God and heirs of God with Christ (v.17). We only need accept that gift and live into it.

2018, May 20 ~ Acts 2:1-21 and Romans 8:22-27

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Acts 2:1-21

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events of today’s reading exemplify this.

Pentecost (also known in Judaism as Shavuot and the Feast of Weeks) celebrated the Spring Harvest 50 days after Passover. It was observed in Ancient Israel from at least the Fifth Century BCE and was one of three feasts in which Jews came to the Temple in Jerusalem to make offerings. It is therefore not surprising that Acts reports that there were large numbers of devout Jews in Jerusalem (v.5) for Pentecost.

After the Destruction of the Temple in 70 CE, offerings could no longer be made there. The feast then became a celebration of the giving of the Torah 50 days after (according to the Book of Exodus) the Israelites celebrated the First Passover and left Egypt.

Today’s Pentecost Story contains images of fire and wind – common “descriptions” of the Spirit that knows no boundaries.

Many Bible scholars note that persons’ hearing the disciples speaking their own languages (v.11) is seen as the Spirit’s reversal of the Tower of Babel Story in which YHWH confused the languages of the earth (Gen.11:9). The Babel Story is generally considered an “etiology” (a myth-story of origins) rather than a literal account about the multiplicity of languages on earth.

Romans 8:22-27

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Paul died in 62 or 63 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul continued to have expectations about the fullness of the Coming of the Messiah. This is the “glory about to be revealed to us” (v.18).

Paul’s views were “apocalyptic” (anticipating a breakthrough from the current time to a new and better age). In today’s reading, he used the image of “freedom of the glory of God” to represent the new age, and metaphors of labor pains (v.22) and waiting for adoption and redemption (v.23) as characteristics of the transitional time to this fullness.

Like most apocalyptic writers, Paul sees God as the moving force for this change (v.27) by God’s willing that the Spirit help us to pray (v. 26).

2018, April 1 ~ Acts 10:34-43; Isaiah 25:6-9; and 1 Corinthians 15:1-11

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Acts 10:34-43

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

Peter’s speech (today’s reading) is part of the story of the conversion of Cornelius the Centurion and is a synopsis of the major themes in the Gospel According to Luke. In the conversion story, an angel told Cornelius to ask Peter to see him. Peter was moved by the Holy Spirit, went to Cornelius, gave his speech, and the Holy Spirit “fell upon all who heard the word” (v. 44). The conversion of the Gentile, Cornelius, by the power of the Holy Spirit was a key element in the so-called Council of Jerusalem (Acts 15) where it was decided that Gentiles did not have to convert to Judaism (by a kosher diet and circumcision) to become Jesus Followers.

Isaiah 25:6-9

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading is a part of the Book called the “Isaiah Apocalypse” (Chapters 24 to 27). Chapter 24 describes great destruction, but the next three chapters speak of an “eschatological” (end of times as we know them) renewal and restoration. Today’s verses told of a banquet on the holy mountain for those who trusted in YHWH. This image was closely linked in Ancient Israel with an expected Messiah through whom YHWH would swallow up death forever.

1 Corinthians 15:1-11

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Today’s reading presents a number of interpretive issues. When Paul says Christ died “for” our sins (v. 3) does he mean “because of” or “on account of” or “to atone for”? In 1 Cor. 15:44, Paul speaks of the resurrected body as a “spiritual body.” In today’s reading, is the appearance to Cephas (Peter), the 12, the 500, James (Jesus’ brother) and lastly to Paul, a “physical” or a “spiritual” appearance? Nowhere in the Christian Scriptures is there a claim that any appearance of the resurrected Christ to Paul (including the three accounts of the Damascus Road Experience) was a “physical” appearance. Does this mean the other appearances (Peter, the 12, the 500 and James) were also of a “spiritual body”? Paul seems to assert that the appearance to him of the resurrected Christ was of the same type as the appearances to others.

2018, March 25 ~ Isaiah 50:4-9a and Philippians 2:5-11

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Isaiah 50:4-9a

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading is from “Second Isaiah” and is a statement by the prophet that his authority came from YHWH. The prophet also recounted that he was mistreated and persecuted (v. 6) just as Jeremiah was persecuted (Jer.11:9). Today’s reading gave weight to the prophet’s statements that the Judeans would be restored to Jerusalem.

In the verse following today’s reading (v.10), the prophet referred to himself as YHWH’s “servant,” a motif that was expanded in Isaiah 52 and 53. This concept was substantially adopted by the author of the Gospel According to Mark to describe the ministry of Jesus of Nazareth. Prior to the writing of the Gospels, the “servant” reference was present in today’s reading from Philippians.

Philippians 2:5-11

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).

Today’s reading was derived from a hymn that was already in use in Jesus Follower communities by the 50’s (CE), perhaps in a Baptism liturgy. Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form [the essence] of God” and that they were “Lord” (the one to whom ultimate allegiance was owed).

Paul noted that instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, Paul said Jesus has been highly exalted (resurrected). As the Christ, he is also the “Lord” and at the name of Jesus, every knee should bend.

2018, March 11 ~ Numbers 21:4-9; and Ephesians 2:1-10

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Numbers 21:4-9

Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), also known by Christians as the Pentateuch (Greek meaning “Five Books”). Numbers (like the last half of Exodus, and all of Leviticus and Deuteronomy) is set in the time the Israelites were in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archaeological evidence has ever been found to support it), this would have been around 1250 BCE.

Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and in the 100 years after the Exile. Today’s reading is one of four stories in the Torah in which the Israelites complained about their food or water or both. (The other three are in Exodus 16, and Numbers 11 and 20.) In this story, YHWH got angry and took action against the Israelites by attacking them with poisonous snakes. According to the story, many died until Moses intervened (v.7) and put a bronze serpent on a pole so that people who were bitten might live if they looked upon the bronze serpent (v.9).

According to 2 Kings 18:4, the bronze serpent on the pole was installed in the First Temple, but became an idol that the people worshiped. The good King Hezekiah (727-698 BCE), as part of reforms that were praised by the Deuteronomists, had the serpent removed from the Temple.

According to today’s Gospel reading, Jesus compared his being lifted up on the cross to the lifting up of the serpent on the pole in the Wilderness (John 3:14-15). Just as looking at the bronze serpent allowed an Israelite to live, believing in Jesus of Nazareth brings eternal life.

Ephesians 2:1-10

Ephesus was a large and prosperous city in what is now western Turkey. According to the Acts of the Apostles and 1 Corinthians, Paul visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it meant to be a Jesus Follower. This letter was written in the late First Century by one of Paul’s disciples and was intended to unify the Ephesus community.

Today’s reading is addressed to Gentile Jesus Followers (“you” in verse 1) and both Gentile and Jewish Jesus Followers (“all of us” in verse 3). The emphasis on salvation by grace through faith (v.8) rather than by works (v.9) is a theme that follows the theology of salvation found in Paul’s Letter to the Romans written in the early 60’s (CE).

2018, March 4 ~ Exodus 20:1-17 and 1 Corinthians 1:18-25

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Exodus 20:1-17

The Book of Exodus is the second book of the Torah/Pentateuch, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness. In it, YHWH (“LORD” in all capital letters in the NRSV) gave the Decalogue – the ten “words” (v.1) – often called the Ten Commandments.

The structure of the Decalogue was a covenant: YHWH recounted what had been done for the Israelites (v.2) and then directed reciprocal obligations of the Israelites (v. 3-17). Because Ancient Israel was a patriarchal society, the 10 words were addressed to men (in the second person singular), and wives “belonged to” men, just as are houses, slaves, animals and other items (v.17). Each of the “words” is absolute and unconditional.

This is one of three versions of the Decalogue and is called the “Priestly Decalogue” because it refers to the Priestly account of creation in which God rested on the seventh day. Other versions of the Decalogue appear in Exodus 34:11-26 (the “Ritual Decalogue”) and in Deuteronomy 5:6-21. In the Deuteronomic version, wives do not “belong” to men (Dt. 5:21), and the rationale for observing the Sabbath is the liberation from Egypt rather than God’s resting on the seventh day of creation.

1 Corinthians 1:18-25

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

In today’s reading, Paul continued his criticism of the “wisdom of the world” and asserted that “God’s foolishness is wiser than human wisdom” (v.25). He explained that selfless love (the cross) is foolishness to those who rely on the wisdom of the world (v. 18, 20). God’s wisdom (v. 21) is the plan of salvation, and includes the crucifixion of the Christ/Messiah/Anointed One of God. For Jews, a crucified Messiah was indeed a “stumbling block” (v. 23), and it was also inconsistent with the secular wisdom of the Greeks.

2018, February 25 ~ Genesis 17:1-7, 15-16; Romans 4:13-25

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Genesis 17:1-7, 15-16

Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah is also called the Pentateuch (five books) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1,650 BCE, if the accounts are historical.

Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated by scholars to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and they are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

Today’s reading is one of the three accounts of YHWH’s covenant with Abraham to bless him with many descendants. It was written by the Priestly writers between 550 and 450 BCE. Although the readings today appeared to make an unconditional covenant with Abram about numerous offspring (v.2), the omitted verses (8 to 14) required Abram and his offspring to be circumcised. This made the covenant a conditional one in which both parties had obligations.

The reading is also about names. In the Hebrew Bible, one’s name described who you were. Abram means “exalted ancestor” and has the same root as “Abba/father”. He is renamed Abraham (“ancestor of a multitude”) (v.5). Sarai’s name was changed to Sarah (“princess”) when Abraham was told that she (at age 90) would conceive and bear a son (v.15).

The Priestly writers took the position that the name YHWH was not known to the Israelites until the Exodus (Exodus 3 and 6). In today’s reading, YHWH disclosed the divine name to Abram as “El Shaddai” – translated variously as “God Almighty” or “God of the Mountains” or even as “God with Breasts” (a fertile god).

Romans 4:13-25

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Nero’s predecessor (Claudius) expelled the Jews from Rome in 49 CE. During Nero’s reign (54-68 CE), he allowed Jews (including Jewish Jesus Followers) to return, and this created tensions within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)

In today’s reading, Paul held up Abraham as an example of “righteousness” (being in right relation with God and man) who was blessed by God, not because of the Law (which wasn’t given until Sinai) but because of his faithfulness. Paul argued that through faithfulness to God who raised Jesus from the dead (v.24), both Gentile and Jewish Jesus Followers share in the faith of Abraham and are “justified” (i.e. in a righteous state with God and man as Abraham was).

2018, February 11 ~ 2 Kings 2:1-12 and 2 Corinthians 4:3-6

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2 Kings 2:1-12

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books are a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE. They emphasize that God controls history, and when the people (and their kings) worship Yahweh properly, good things happen to them. When the kings and people worship false gods, however, bad events overtake them.

Today’s story recounts the succession of the prophet Elijah by his faithful disciple, Elisha, who asks for a “double share” (the share of an oldest son) of Elijah’s spirit (v.9). According to Biblical chronology, the events took place about 840 BCE, after the reigns of Ahab and two kings who followed him.

The account has a number of parallels to the stories of Moses and his successor, Joshua. Elijah and Elisha crossed from the west bank of the Jordan River to the east bank (v.8), just as Moses and Joshua crossed the Sea of Reeds. After Elijah was taken up to heaven in a fiery chariot (v.11), Elisha parted the Jordan and crossed to the west side just as Joshua did (v.14).

Because Elijah was raised to heaven, his return to earth is seen as a harbinger of the coming of the Messiah. A place/chair for Elijah is left open at table (and often the doors of homes are left open) at Passover Seders in the event Elijah might return that night. In many ways, John the Baptist is portrayed as an Elijah-like figure in the Gospels.

2 Corinthians 4:3-6

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Paul’s controversies with the Corinthians continued, and he wrote a number of letters to them. The Second Letter is a composite of fragments from these letters. In the Second Letter, Paul countered some Jewish Jesus Followers who were disagreeing with Paul and undermining his authority.

In today’s reading, Paul’s reference to “the god of this world” (v.4), meant the Roman authorities as well as the secular wisdom of the age. Paul affirmed that Jesus the Christ is the “image of God” (v.4) and the “Lord” (v.5). Paul paraphrased part of the First Creation Story of Genesis regarding the creation of light and said that the light of the knowledge of God is found in Jesus the Christ (v.6).

2018, February 4 ~ Isaiah 40:21-31; 1 Corinthians 9:16-23

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Isaiah 40:21-31

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is from the first chapter from “Second Isaiah.” The chapter that tells the Judeans they have “paid their penalty” (v.2) and reassures them that YHWH (translated as the “LORD” in all capital letters) is the creator of the universe and has power over all nations. Accordingly, YHWH will restore them to Jerusalem. This presentation of YHWH as a cosmic god for all peoples is a shift from the understanding of YHWH as a “national god” only for Israel.

1 Corinthians 9:16-23

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

In today’s reading, Paul emphasized that his preaching of the gospel is an “obligation laid on me” (v.16) – just as prophets were “required” to speak the word of God. He then continued to urge the Corinthians to rise above their own sense of “liberty” (freedom from the constraints of ordinary human affairs because of secular wisdom) so that the Corinthians could participate fully in the gospel of love and enable others to participate also.

Paul said that to spread the gospel he became “as a Jew,” “as one under the law,” and as one “outside the law” (v.20-21). Paul was referring to Jews, “God Fearers” who were not Jews but who observed some of the Jewish Law, and Gentiles. Paul stated, in effect, that he empathetically presented the gospel in terms with which each group might resonate. His statement that he “became weak” and “became all things to all people” (v.22) reflects his empathetic presentation of the gospel. The reference to “the weak” also related back to the last part of Chapter 8 in which Paul urged the Corinthians not to eat meat sacrificed to idols if this would cause someone whose conscience is weak to fall (8:10-13).

2018, January 28 ~ Deuteronomy 18:15-20; and 1 Corinthians 8:1-13

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Deuteronomy 18:15-20

Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and is structured as a “restatement” of the laws found in the books of Exodus, Leviticus and Numbers. Parts of it were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).

In today’s reading, Moses tells the Israelites that YHWH will raise up a prophet “like me” [Moses] as requested by the people at Horeb (the Deuteronomists’ name for Mount Sinai). Moses “recounts” that YHWH told him that YHWH would put words in the prophet’s mouth and the prophet would speak in YHWH’s name (v.18).

These verses in Deuteronomy formed the basis for the vision that the Messiah would be a prophet and the “New Moses.” This vision was one among many different visions of the Messiah in circulation in the First Century, including the “New David,” the suffering servant, the Paschal Lamb, the Son of Man, and the New High Priest.

The Gospel According to Matthew specifically presented Jesus of Nazareth as the New Moses. This Gospel contains stories about Jesus that are not in any other Gospels and are direct parallels to stories about Moses in the Hebrew Bible. For example, by unusual means, Moses and Jesus avoided death at the hands of rulers who tried to kill all the male infants (Pharaoh and Herod). Moses and Jesus both left Egypt for the Promised Land under God’s protection. Moses went up on the mountain (Sinai or Horeb) to obtain the Law, and Jesus gave the Sermon on the Mount to fulfill the Law.

1 Corinthians 8:1-13

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

In today’s reading, it is difficult to know exactly when Paul is quoting Hellenistic/Corinthian “knowledge” and whether he is quoting it approvingly or not. (Quotation marks were unknown in the First Century; the early predecessors to quotation marks were not used until the 3rd or 4th Century CE. Quotation marks as we know them were developed in the 17th Century.)

In Corinth, sacrificing meat to idols was a normal part of the social fabric. Paul walked a fine line: he did not forbid Corinthians from eating this meat, but he cautioned Jesus Followers that if they ate meat sacrificed to idols, this might harm those who did not fully understand that “no idol in the world really exists” (v.4) and for whom eating meat sacrificed to idols was a “stumbling block” (v.9). Paul admonished that wounding the conscience of one who is weak in this matter would be a sin against the Christ (v.12).