Author: iolaHC

I am an Artwork in progress

The Gifts of the Holy Spirit Part 1

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1Corinthians 12:7-11 But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; To another faith by the same Spirit; to another the gifts of healing by the same Spirit; To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these work that one and the selfsame Spirit, dividing to every man severally as he will. 

‘Manifestation’ [Greek: phanerosis] making visible. The visible manifestations would be the visible healing, miracles, manifest prophecies, tongues, interpretations, and even the giving forth of wisdom, knowledge, and discernment of various kinds.

‘Given by the Spirit’ – Facts and questions about the gifts: Their names and number (12:8-10). By whom imparted? The Holy Spirit. (12:4, 8-11). Who operates them? The Holy Spirit. (12:4-6, 11). Purpose: To confirm the Word of God (1:7; 12:11, 28-31; 14:1-40; Mark 16:17-20; John 14:12; Acts 1:1-8; Rom. 12:3-8; 15:18-19, 29; Heb. 2:3-4). Who may have them? Every believer (12:8-11; 1:7; John 7:37-39; 14:12; Mark 16:17-20; Rom. 1:11; 12:3-8). Can one have all of them? Yes (Matt. 17:20; 21:22; Mark 9:23; 11:22-24; John 14:12; 15:7, 16; Eph. 3:19; Jas. 1:5-8). Has anyone ever received all of them? Yes (John 3:34; Rom. 15:29). Were they manifest in Old Testament days? Yes (Num. 11:16-25; 1Kin. 3:12; 17:1 – 2 Kin. 13:25; Luke 1:17; Acts 3:21; Heb. 11:1-40). Can gifts be misused? Yes (Eccl. 2:9; Num. 20:7-13 with Deut. 32:48-52; 1Cor. 13:1-3; 14:1-40). Can gifts be exercised in a backslidden condition? Yes (Eccl. 2:9; 1Cor. 13:1-3). Are gifts permanent or temporary? Permanent if received as a personal gift (Rom. 11:29). Are gifts exercised at will? Yes (14:15, 23-32; 1Tim. 4:14; 2Tim. 1:6). Can gifts be neglected in use? Yes (1Tim. 4:14; 2Tim. 1:6). When should gifts be used? When needed to edify others (12:7; 14:3-6, 12, 17, 26; Rom. 12:3-8). Where should the gifts be used? Where needed (12:7, 12-31; 14:1-40). How can they be received? By faith and prayer (12:31; 14:1; Matt. 7:7-11). Do we need gifts today? Yes, for the same reason others of old needed them (1:7; 12:1-31; Mark 16:15-20; John 10:10; Acts 1:8; 10:38; Rom. 1:11). Can we choose which gifts we need today? Yes (12:31; 14:1, 12). How can we know when we have received them? When the Spirit operates them through us to accomplish their intended purpose (12:4-11, 28-31; 14:1-40). Are gifts to continue throughout this age? Yes (Matt. 3:11; 28:20; Mark 9:23; 11:22-24; 16:15-20; John 7:37-39; 14:12-17, 26; 15:26; 16:13-15; Acts 1:4-8; 2:38-39; 5:32; 1Cor. 1:7; etc.).

To be continued…

Diversities of Gifts

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1Corinthians 12:1-6 Now concerning spiritual gifts, brethren, I would not have you ignorant. You know that you were Gentiles, carried away unto these dumb idols, even as you were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calls Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which work all in all. 

‘Spiritual’ [Greek: pneumatikos] Literally, things of the Spirit.

‘You know that you were Gentiles, carried away unto these dumb idols, even as you were led.’ Previous to conversion they were carried away with passions into senseless worship of dumb idols designed to excite and gratify their animal appetites, just like most religious people of today.

‘Accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.’ It was a practice among the Jews to call Jesus anathema, accursed – one so abominable as not fit to live on earth. It was an early practice among heathen persecutors to force believers to call Jesus accursed. No man speaking by the Holy Spirit will ever do so, and no man can call Jesus Lord but by the Spirit.

‘Now there are diversities of gifts, but the same Spirit.’ Work of the Divine Trinity (12:4-6): Spiritual gifts by the Holy Spirit; administrations by Jesus Christ; operations by God the Father.

‘Same Spirit’ – Ten ministries of the Holy Spirit: He glorifies Jesus (12:3; John 16:13-14); He inspires manifestations (12:7, 11); He forms the body of Christ (12:13); He energizes believers (12:13); He imparts love (13:1-13; Rom. 5:5); He speaks mysteries in tongues (12:10; 14:2, 13-19, 21-23, 26-28); He interprets mysteries of tongues (12:10; 15:5, 13, 26-28); He edifies by prophecy (14:3-31); He edifies believers in tongues (12:4); He gives gifts to believers (12:8-10; Rom. 12:6).

‘Administrations’ [Greek: diakonia] services; ministries; offices. They are all by the same Lord Jesus Christ (Eph. 1:22; 4:11).

‘Operations’ [Greek: energema] workings or operations. Only used in 1Corinthians 12:6 and 10. All of these are under the control of the same God who is head of all (12:5; 11:3; 15:28; Heb. 1:1).

Let a Man Examine Himself

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1Corinthians 11:28-34 But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eats and drinks unworthily, eats and drinks damnation to himself, not discerning the Lord’s body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when you come together to eat, tarry one for another. And if any man hunger, let him eat at home; that you come not together unto condemnation. And the rest will I set in order when I come. 

‘But let a man examine himself, and so let him eat of that bread, and drink of that cup.’ Each person should examine himself to see if he is in the faith and decide his fitness to partake of the Lord’s Supper before he does so. It is better not to partake if one is not fit, and yet one should not feel that he is unfit if he knows he is born again and is walking as he should be in the gospel (1Jn. 1:7; Col. 2:6-7; 3:5-10; Rom. 6:14-23; 8:1-13; Gal. 5:16-26).

‘Discerning the Lord’s body’ [Greek: diakrino] distinguish; come to decision; separate to holy purposes. Translated “make to differ” (Acts 15:9; 1Cor. 4:7; Jude 1:22); “judge” (1Cor. 6:5; 11:31; 14:29); “contend” (Acts 11:2; Jude 1:9); “be partial” (Jas. 2:4); “doubt” (Matt. 21:21; Mark 11:23; Acts 10:20; 11:12; Rom. 14:23); “waver” (Jas. 1:6); “stagger” (Rom. 4:20); and “discern” (1Cor. 11:29; Matt. 16:3). The idea here is really to decide one has faith in the death of Christ and lay hold of the benefits provided by it not turning to one side or the other.

‘For this cause many are weak and sickly among you, and many sleep.’ It is the Lord’s body one must discern (11:29). It is by His stripes we were and are healed (Isa. 53:4-5; Matt. 8:17; 1Pet. 2:24). If one does not want to be sickly and die prematurely, and then let him have faith in the healing which was provided by Christ as well as forgiveness and other blessings. Nothing will be impossible with such faith (Matt. 17:20; 21:22; Mark 9:23; 11:22-24; John 14:12-15; 15:7, 16; 16:23-26).

‘For if we would judge ourselves, we should not be judged’ – If we will thus judge ourselves and have faith in the work of Christ on the cross, we shall not have to suffer or go without the benefits provided for us. If we will not do this, then we shall have to reap that what we have sown. If we judge any sin committed, ask forgiveness, and put it away, then we are not chastened by God. If we refuse to judge ourselves, then He judges by chastening (11:31-32). ‘Wherefore, my brethren, when you come together to eat, tarry one for another.’ Let us have order at the Lord’s Supper and in the house of God. Satisfy hunger at home, and do not come together in disorder and condemnation (11:33-34).

The Lord’s Supper

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1Corinthians 11:23-27 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do you, as oft as you drink it, in remembrance of me. For as often as you eat this bread, and drink this cup, you do show the Lord’s death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 

‘I have received of the Lord that which also I delivered unto you.’ This was by direct revelation from Jesus Christ to Paul (11:23-34; Gal. 2:2).

‘Betrayed’ [Greek: paradidomi] delivered (11:2, 23; John 18:30; Acts 3:13; Rom. 8:32).

‘This is my body, which is broken for you.’ This is a symbol of Christ’s body. As this bread is broken, so His body was marred and scourged for us (Isa. 52:14; 53:4-5; 1Pet. 2:24). This bread was leavened – for He took our sins upon Him.

‘This do in remembrance of me’ – This is a memorial of Jesus until He comes (11:24-26). After He comes it will be observed in the kingdom (Luke 22:16, 18-20, 30; Matt. 26:29).

‘This cup is the new testament in my blood’ – This is a symbol of Christ’s blood, which is shed for many for the remission of sins (Matt. 26:28; Eph. 1:7; Col. 1:20; Acts 20:28; Rev. 1:5; 5:10; 1Jn. 1:7). It symbolizes His blood that seals the new covenant which is based upon better promises (Heb. 8:6; 9:15-22).

‘As oft as you drink this cup, you do show the Lord’s death till he come.’ As oft – daily (Acts 2:46), weekly (Acts 20:7), or anytime you do this you show forth the Lord’s death till He comes again (11:25; Luke 22:19).

‘For as often as you eat this bread, and drink this cup, you do show the Lord’s death till he come.’ This is the 10th New Testament prophecy in 1 Corinthians. This again emphasizes that the Lord’s Supper can be taken at any time. Set laws in congregations that it has to be taken every Sunday or only once a year is man-made and without scriptural authority.

‘Unworthily’ [Greek: anaxios] irreverently; unworthy; unfit (11:27, 29).

Eight ways to partake unworthily: By taking the Lord’s Supper in envying and strife (11:18). By taking it to commemorate a mere historical fact, as the Jews celebrated the Passover (11:19). By taking it in gluttony and drunkenness (11:21-22). By taking it in irreverence to God and His congregation (11:22). By taking it in disrespect to the poor and needy (11:22). By taking it in unbelief, not realizing its true significance, and not discerning the Lord’s body and blood to receive the benefits by faith (11:27-30). By taking it as an unsaved man with sin in the life and without making proper confession and acknowledgement of personal needs (11:27-30). By taking it without judging oneself so as to escape chastening from God (11:31-32).

Divisions Among You

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1Corinthians 11:17-22 Now in this that I declare unto you I praise you not, that you come together not for the better, but for the worse. For first of all, when you come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you. When you come together therefore into one place, this is not to eat the Lord’s supper. For in eating every one take before other his own supper: and one is hungry, and another is drunken. What? have you not houses to eat and to drink in? or despise you the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. 

‘This that I declare unto you I praise you not, that you come together not for the better, but for the worse.’ Seven disorders in the congregation (11:17-34): Divisions (v18); heresies (v19); selfishness (v21); misuse of the congregation (v22); shaming the poor (v22); partaking unworthily of the Lord’s Supper with its benefits (vv. 27-30); failure to judge selves (vv. 31-34).

‘Heresies’ or sect [Greek: hairesis] a choosing, hence, a sect (Acts 5:17; 15:5; 24:5; 26:5; 28:22) and heresy (11:19; Acts 24:14; Gal. 5:20; 2Pet. 2:1). The word itself has no evil meaning. It simply refers to a doctrinal view or belief at variance with the recognized and accepted tenets of a system, congregation, or party. The word heretic is used once in Scripture (Tit. 3:10), and means one who holds a heresy; a dissenter, nonconformist. It only takes on an evil meaning when sound doctrine is rejected and fallacy is accepted and taught in preference to the truth. If the doctrine is unsound and one dissent from the main body who holds the fallacy, then he is a heretic in a good sense. The word signifies a sect or a party, whether good or bad, distinguished from all other sects and parties. It formerly was applied to different sects of heathen philosophers. The church of Rome uses it only in an evil sense to apply to all who cannot go along with their many dogmas and rituals that have been added for many centuries to the pure teachings of the Christian faith. A heretic to them is one who is not a papist, and because of this is outside the Christian religion. Most all denominations use it in this same sense of those who do not see eye to eye with them. True Christians apply it to all false religions that do not accept true Christian doctrines. Jews called Christians a sect (Acts 24:5, 14; 28:22) and Christians called the Pharisees and Sadducees and other groups sects (Acts 5:17; 15:5; 26:5). All deviation from the truth is heresy (11:19; Gal. 5:20; 2Pet. 2:1).

‘Not to eat the Lord’s supper’ – This refers to the social meals of the early congregations, the love feasts (2Pet. 2:13; Jude 1:12), followed by the Lord’s Supper. According to the Greek custom each brought his own provisions. The rich would fare sumptuously while the poor had very little to eat (11:21).

‘Drunken’ [Greek: methuo] to be drunken; intoxicated (11:21; Matt. 24:49; John 2:10; Acts 2:15; 1Thess. 5:7; Rev. 17:2, 6). That it means to be only full of food is not proved by any of these references.

‘Or despise you the church of God, and shame them that have not.’ The Corinthians made the congregation a place to be despised and shame the poor by their conduct. Instead of putting the food on a common table so all could partake as needed, the rich ate by themselves and the poor by themselves. The rich despised the poor and this led to the divisions and strife of 1Corinthians 11:18-19, and to the drunkenness and shame of 1Corinthians 11:21-22. These things disqualified them for the Lord’s Supper and brought on sickness and death (11:27-30).

No Such Custom

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1Corinthians 11:12-16 For as the woman is of the man, even so is the man also by the woman; but all things of God. Judge in yourselves: is it comely that a woman pray unto God uncovered? Does not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seem to be contentious, we have no such custom, neither the churches of God. 

‘Is it comely that a woman pray unto God uncovered? Does not even nature itself teach you, that, if a man have long hair, it is a shame unto him?’ Middle Eastern men did not wear their hair long.

‘Covering’ [Greek: peribolaion] something thrown around anyone (Heb. 1:12). The long hair of a woman is given her for a mantle, veil, or covering. That is, long hair can be used as a veil if she insists on her new freedom of deliverance from old customs of always wearing a veil. Please note that this was only discussed with the congregation because of their customs and the issues it created and not because of something that God has commanded us to uphold today.

‘But if any man seem to be contentious, we have no such custom, neither the churches of God.’ It appears that some Corinthian women claimed for their sex equality with the men on the basis that there is no difference in benefits in Christ (Gal. 3:28; Col. 3:11). They overstepped their authority in coming forward to pray and prophesy unveiled. This is what the apostle disapproves of in 1Corinthians 11:1-16. He sums up his argument here by stating that if any man sets himself up as a defender of such new freedom for women, then a woman may pray or prophesy with an uncovered head and a man may have long hair if each one wants to bear the reproach and shame of such action. Paul makes it plain that there is no set law or custom governing such in the congregations of God.

In the Lord

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1Corinthians 11:5-11 But every woman that prayed or prophesied with her head uncovered dishonours her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man. For this cause ought the woman to have power on her head because of the angels. Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 

‘But every woman that prays or prophesies with her head uncovered dishonours her head: for that is even all one as if she were shaven.’ Women were to remain under their customary veils when praying or prophesying.

Ten reasons Middle Eastern and Eastern women were to be veiled: It had been a custom for ages for women to be veiled (Gen. 24:65; 38:14, 19; Ruth 3:15; Isa. 3:23; Son. 5:7). It was a Jewish law that no woman be seen in public unveiled. Among Greeks, Romans, and other nations it was also a custom. Only public prostitutes in the East went without veils, hence to pray or prophesy without a veil would be identifying Christianity with harlotry. If a woman appeared in public without a veil, she would disgrace her head – the husband (11:3). It would be the same as women who had hair shorn off as punishment for whoredom and adultery (11:5-6; Num. 5:18). The man was not to wear a veil because he was the image and glory of God. The woman needed one because she was the glory of the man being created for him (11:7-9). The woman needed to wear her veil on her head as a sign of the husband’s authority over her, thus setting an example of humility and submission to her head – the husband. She would thus be a lesson to angels to submit to God (11:10; 4:9; Eph. 3:10-11; Eccl. 5:6; 1Tim. 5:21). The woman needed to cooperate fully with the husband and keep the customs as being equally blessed by God (11:11-12; 1Tim. 2:9; 1Pet. 3:1-7). It was becoming to a woman in that day to be veiled and not common for a Christian woman to pray or prophesy unveiled. That would make her like the heathen priestesses who prayed and delivered the oracles bareheaded or with dishevelled hair. It was natural for women to have long hair thus indicating they should be veiled.

‘Prayed or prophesied’ – This is proof that women did pray and preach in the congregations (11:5; 14:3, 23-25, 31; Acts 2:16-21; 21:9; Joel 2:28-32).

‘Uncovered’ [Greek: akatakaluptos] unveiled (11:5, 13).

‘Covered’ [Greek: katakalupto] veiled (11:6, 7) not hats as proclaimed by churches today.

The Head of Every Man

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1Corinthians 11:1-4 Be you followers of me, even as I also am of Christ. Now I praise you, brethren, that you remember me in all things, and keep the ordinances, as I delivered them to you. But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonours his head. 

‘Followers’ [Greek: mimetes] imitators. Follow or imitate me as I imitate Christ (4:16; 11:1; Eph. 5:1; 1Thess. 1:6; 2:14; Heb. 6:12; 1Pet. 3:13).

‘Praise’ [Greek: epaineo] commend (Luke 16:8); laud (Rom. 15:11), and praise (1Cor. 11:2, 17, 22).

‘Keep’ [Greek: katecho] hold fast (1Thess. 5:21; Heb. 3:6, 14; 10:23).

‘Ordinances’ [Greek: paradosis] a handing down; doctrines; traditions (Matt. 15:2-6; Mark 7:3-13; Gal. 1:14; Col. 2:8; 2Thess. 2:15; 3:6). What ordinances he refers to are not listed, but they no doubt include the whole body of truth of the gospel and not only the Lord’s Supper and water baptism.

‘The head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.’ Three headships in 1Corinthians11:3: God is head of Christ. Christ is head of man. Man is head of woman – the husband is the head of his wife.

‘The head of Christ is God’ – God and Christ are two separate and distinct persons (1Tim. 2:5).

‘Every man praying or prophesying, having his head covered, dishonours his head.’ Every man praying or prophesying with a cap or turban on his head dishonours his head, Christ (11:3). This was in direct contrast to the canons of the Jews which did not permit a man to pray or prophesy unless veiled. Their idea was that man is unworthy to have an open face before God.

‘Dishonours’ [Greek: kataischuno] shame (Luke 13:17; Rom. 5:5; 9:33; 10:11; 1Cor. 11:22; 2Cor. 7:14; 9:4; 1Pet. 3:16); confound (1Cor. 1:27; 1Pet. 2:6); and dishonour (11:4-5). Christianity is an open-faced religion and nothing is to be done in secret or under cover.

Idols

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1Corinthians 10:27-33 If any of them that believe not bid you to a feast, and you be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake: for the earth is the Lord’s, and the fullness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of God. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. 

‘If any of them that believe not bid you to a feast, and you be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.’ If any man invites you to a common meal, you are free to go. If it is an idol festival you cannot go (10:18-28; 8:4-13), make sure however not to eat with those clearly stated in 1Corinthians 5:11-13.

‘But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that showed it, and for conscience sake.’ You are free to eat the meat at the table unless you are informed that it is a sacrifice to idols. In this case, you have to refrain for the sake of the one who invited you (10:28-29). You are to let it be known that you have no part as a Christian with any traffic with idols and demons (10:20-22).

‘For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks.’ It would still be lawful for you to eat of meat sacrificed to idols, as an idol is nothing, but if it is so sacrificed then it must be recognized that it is in honour of devils and for this reason you have to refuse to partake (10:20-22). You would be a stumbling block to a weak brother or a heathen who perhaps knows the stand of Christianity on the question. We must be true to our religion and convictions.

‘Whether therefore you eat, or drink, or whatsoever you do, do all to the glory of God.’ Ten rules of Christian diplomacy: Eat for the glory of God without being glutinous (10:31). Drink for the glory of God (not implying the drinking of alcohol). Do all things for God’s glory. Give no offense to Jews (10:32). Give no offense to Gentiles. Give no offense to brethren (Christians). Seek to please all people in God (10:33). Seek to please people in all things in God. Do not seek personal profit, but seek the profit of others (10:33; 9:19-23). Above all, do all things with the view setting the correct example for the sake of redemption of the lost souls of people (10:33).

All Things

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1Corinthians 10:23-26 All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s wealth. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord’s, and the fullness thereof. 

‘All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.’ All things will always refer to that which God created which never included anything that is under the curse, which is sinful or defiling. All edible foods are lawful, but all are not profitable and edifying to others, so I will not partake of them lest others stumble and be lost (10:23-33; 8:4-13; Rom. 14-15; Col. 2:14-17; 1Tim. 4:1-16). Today we cannot just eat anything edible without considering their quality and wholesomeness, for junk food although edible is most definitely junk to the body and thus not at all expedient or for edification.

‘Let no man seek his own, but every man another’s wealth.’ Let no man seek to gratify his own appetites at the expense of another soul.

‘Shambles’ [Greek: makellon] the slaughterhouse; market. ‘Asking no question for conscience sake.’ Do not ask questions as to whether anything was offered in sacrifice to idols (10:25-28; 8:7-13). Do not act as Jews do, torturing themselves and others with questions. Was it offered to idols? Who killed it? Was it strangled or was it properly bled?

‘Conscience sake’ [Greek: suneidesis] conviction or being conscious of a custom. Some had done this all their lives and still regarded sacrifices to idols as real acts of worship, not having true knowledge that idols were nothing. For such to take part in eating meat offered to an idol was to defile the conscience.

‘For the earth is the Lord’s, and the fullness thereof.’ All creatures on earth are the Lord’s and nothing is impure or unholy in itself, if used for the correct purpose it was created for; some for food and others for scavenging (Gen. 7:2; Lev. 11). All food must be received with thanksgiving by those who believe and know the truth (1Tim. 4:1-8; Rom. 14:14, 17, 20; Tit. 1:15). The only problem is that of causing others to stumble (8:4-13; 10:23-33; Rom. 14:1-15:3).