But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience. For “the earth is the Lord’s, with all its fullness.” Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience? If I partake with thankfulness, why am I denounced for something I give thanks for? Whether therefore you eat, or drink, or whatever you do, do all to the glory of God. Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God;
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1 Corinthians 10:28-32 sits inside this longer paragraph.
“All things are lawful for me,” but not all things are profitable. “All things are lawful for me,” but not all things build up. Let no one seek his own, but each one his neighbor’s good. Whatever is sold in the butcher shop, eat, asking no question for the sake of conscience, for “the earth is the Lord’s, and its fullness.” But if one of those who don’t believe invites you to a meal, and you are inclined to go, eat whatever is set before you, asking no questions for the sake of conscience. But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience. For “the earth is the Lord’s, with all its fullness.” Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience? If I partake with thankfulness, why am I denounced for something I give thanks for? Whether therefore you eat, or drink, or whatever you do, do all to the glory of God. Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God; even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
Parallel Translations
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But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience. For “the earth is the Lord’s, with all its fullness.”
Conscience, I say, not your own, but the other’s conscience. For why is my liberty judged by another conscience?
If I partake with thankfulness, why am I denounced for something I give thanks for?
Whether therefore you eat, or drink, or whatever you do, do all to the glory of God.
Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God;
-
But and yf eny man saye vnto you: this is dedicate vnto ydols eate not of it for his sake that shewed it and for hurtynge of conscience. The erth is the lordes and all that there in is.
Conscience I saye not thyne: but the conscience of that other. For why shuld my liberte be iudged of another manes conscience:
For yf I take my parte with thakes: why am I evell spoken of for that thynge wherfore I geve thankes.
Whether therfore ye eate or dryncke or what soever ye do do all to the prayse of God.
Se that ye geve occasion of evell nether to the Iewes nor yet to the gentyls nether to the congregacion of god:
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But if any man say vnto you, This is sacrificed vnto idoles, eate it not, because of him that shewed it, and for the conscience (for the earth is the Lords, and all that therein is)
And the conscience, I say, not thine, but of that other: for why should my libertie be condemned of another mans conscience?
For if I through Gods benefite be partaker, why am I euill spoken of, for that wherefore I giue thankes?
Whether therefore ye eate, or drinke, or whatsoeuer ye doe, doe all to the glory of God.
Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God:
Cross-references (38)
- Colossians 3:17 (v31) Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
- Colossians 3:23 (v31) And whatever you do, work heartily, as for the Lord, and not for men,
- 1 Peter 4:11 (v31) If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in…
- Deuteronomy 12:7 (v31) There you shall eat before Yahweh your God, and you shall rejoice in all that you put your hand to, you and your households, in which…
- Deuteronomy 12:18 (v31) but you shall eat them before Yahweh your God in the place which Yahweh your God shall choose: you, your son, your daughter, your male…
Show all 38 cross-references
- Zechariah 7:5-6 (v31) “Speak to all the people of the land, and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for…
- Deuteronomy 12:12 (v31) You shall rejoice before Yahweh your God—you, and your sons, your daughters, your male servants, your female servants, and the Levite who…
- Luke 11:41 (v31) But give for gifts to the needy those things which are within, and behold, all things will be clean to you.
- Nehemiah 8:16-18 (v31) So the people went out, and brought them, and made themselves temporary shelters, everyone on the roof of his house, in their courts, in…
- Acts 20:28 (v32) Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the…
- 1 Corinthians 7:34 (v31) There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both…
- 1 Corinthians 10:33 (v32) even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
- Romans 14:6 (v30) He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats,…
- Romans 14:13 (v32) Therefore let’s not judge one another any more, but judge this rather, that no man put a stumbling block in his brother’s way, or an…
- 1 Corinthians 8:10-13 (v28) For if a man sees you who have knowledge sitting in an idol’s temple, won’t his conscience, if he is weak, be emboldened to eat things…
- 1 Corinthians 9:19 (v29) For though I was free from all, I brought myself under bondage to all, that I might gain the more.
- Acts 24:16 (v32) In this I also practice always having a conscience void of offense toward God and men.
- Romans 14:15-21 (v29) Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died. Then…
- 1 Corinthians 8:13 (v32) Therefore if food causes my brother to stumble, I will eat no meat forever more, that I don’t cause my brother to stumble.
- 2 Corinthians 6:3 (v32) We give no occasion of stumbling in anything, that our service may not be blamed,
- Romans 14:15 (v28) Yet if because of food your brother is grieved, you walk no longer in love. Don’t destroy with your food him for whom Christ died.
- 1 Corinthians 8:7 (v28) However, that knowledge isn’t in all men. But some, with consciousness of the idol until now, eat as of a thing sacrificed to an idol, and…
- 1 Corinthians 8:9-13 (v29) But be careful that by no means does this liberty of yours become a stumbling block to the weak. For if a man sees you who have knowledge…
- 1 Corinthians 10:26 (v28) for “the earth is the Lord’s, and its fullness.”
- 1 Corinthians 11:22 (v32) What, don’t you have houses to eat and to drink in? Or do you despise God’s assembly and put them to shame who don’t have enough? What…
- 1 Timothy 3:15 (v32) but if I wait long, that you may know how men ought to behave themselves in God’s house, which is the assembly of the living God, the…
- Psalms 115:16 (v28) The heavens are Yahweh’s heavens, but he has given the earth to the children of men.
- Jeremiah 27:5-6 (v28) ‘I have made the earth, the men, and the animals that are on the surface of the earth by my great power and by my outstretched arm. I give…
- Matthew 6:31-32 (v28) “Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ For the Gentiles seek…
- 1 Corinthians 10:32 (v29) Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God;
- 2 Corinthians 8:21 (v29) Having regard for honorable things, not only in the sight of the Lord, but also in the sight of men.
- 1 Thessalonians 5:22 (v29) Abstain from every form of evil.
- 1 Timothy 3:5 (v32) (but how could someone who doesn’t know how to rule one’s own house take care of God’s assembly?)
- Exodus 9:29 (v28) Moses said to him, “As soon as I have gone out of the city, I will spread out my hands to Yahweh. The thunders shall cease, and there will…
- Deuteronomy 10:14 (v28) Behold, to Yahweh your God belongs heaven, the heaven of heavens, and the earth, with all that is therein.
- Psalms 24:1 (v28) The earth is Yahweh’s, with its fullness; the world, and those who dwell in it.
- Philippians 1:10 (v32) so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
- 1 Timothy 4:3-4 (v30) forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv29–32 29. Conscience, I say, not thine own He always…
29. Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. “Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience.”
It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5, and 1 Timothy 1:5, it is taken in a larger sense. “We ought, says Paul, to obey princes, not merely for the sake of wrath, but also for that of conscience” — that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren — that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place.
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Some manuscripts repeat the statement — The earth is the Lord’s. But the probability is, that some reader having put it on the margin, it had crept into the text. It is not, however, a matter of great importance.
For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. “In restricting yourself, for the sake of another man’s conscience, your liberty is not thereby made subject to him.” If in the name of the Corinthians, the meaning will be this: “You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others.” I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged, then, I explain here as meaning — to be condemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors — that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul’s exhortation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv29–31 A reason: for we must take heed that our…
A reason: for we must take heed that our liberty be not evil spoken of, and that the benefit of God which we ought to use with thanksgiving be not changed into impiety, and that through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the Apostle taketh these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28–32 28 But if any man say unto you, This…
28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof:
Ver. 28. The earth is the Lord’s] Therefore in case of scandal abstain. Why shouldest thou use this creature, as if there were no more but this? suspend thy liberty; hast not thou all the world before thee?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv28–32 The meat being out of the idol’s temple, and…
The meat being out of the idol’s temple, and returned to a common use, there could be no impiety in eating it, no communion with devils, and partaking of the table of devils, in and by such an action; but yet there might be a breach of charity in the action, that is, in case one were there present, who knew that it had been so offered to the idol, and declared his offence, by telling the Christian that was about to eat, that that meat had been so offered: in that case the apostle commandeth Christians not to eat, and that partly
for his sake that showed it, lest they should lay a stumbling block before him, and by their example imbolden him that showed it to do the like, though he doubted the lawfulness of it; and likewise
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for conscience sake, that is, for their own conscience sake, which through weakness might afterward trouble them for it, though without just cause. He gives them as a reason for it, because
the earth is the Lord’s, and the fulness thereof, that is, because there was other meat enough to eat. This passage, taken out of the psalmist, had a something different application, 1Co 10:26; there the apostle used it to justify the lawfulness of their eating such meat, returned again to a common use, and exposed to sale in the shambles; here he useth it to dissuade them from eating, if any let them know it had been offered to the idol.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv29, 31, 32 Here the apostle tells them that they ought to…
Here the apostle tells them that they ought to abstain from that which is lawful and indifferent in itself, for the sake of another man’s conscience. This meat had not been unlawful to them, though offered to idols, had they not been told that it was so offered; but being made acquainted therewith, for the sake of him that showed thee it was offered to idols, forbear eating; for why should our liberty be so used by us as to be judged of and condemned by another man’s conscience? It is not enough that we do what is just and right in our own sight, but we must provide things honest in the sight of all men. Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; these we must practise, and none but these.
And observable is the apostle’s reason, why we should, for the sake of another, abstain from eating that meat which was lawful in itself, 1Co 10:30 : namely, to prevent being evil spoken of: Why am I evil spoken of? That is, why should I cause another to speak evil of me, for eating that meat which I might without any prejudice forbear? For in so doing I shall certainly abuse my liberty, grieve God, and offend the weak.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv28–32 Conscience I say, not thine own,.... Which is well…
Conscience I say, not thine own,.... Which is well informed about these things, and is fully persuaded that an idol is nothing, and that things sacrificed to idols are nothing; and as they cannot profit a man, or help forward his comfort, peace, and happiness, so they cannot hinder them:
but of the others; either the weak brother, or the unbelieving master of the feast; it is for the sake of their consciences such food must not be eaten, lest either the one should be grieved, or the other reproach:
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for why is my liberty judged of another man's conscience? this is not an objection of the Corinthians, setting forth the unreasonableness of being condemned, for the use of their Christian liberty by another's conscience, be he who he will, believer or unbeliever, when they had an undoubted right to such an use, and their own consciences did not condemn them: but they are the words of the apostle, expressing his own sense, that it was not right and fitting that he should make use of his liberty, and eat under such a circumstance as here pointed out, and so his liberty should be condemned as sinful by another man's conscience; since the weak believer would be apt to censure, judge, and condemn him as a libertine, and the unbeliever as an atheist, or one that had no regard to any religion at all; and therefore he reasons, that it was best to abstain from eating, rather than expose his liberty to such a censure and condemnation.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv28–32 For his sake that showed thee, and for conscience'…
For his sake that showed thee, and for conscience' sake - That is, for the sake of his weak conscience, lest it should be wounded.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28–32 Verse 28. This is offered in sacrifice unto idols]…
Verse 28. This is offered in sacrifice unto idols] While they were not apprized of this circumstance they might lawfully eat; but when told that the flesh set before them had been offered to an idol, then they were not to eat, for the sake of his weak conscience who pointed out the circumstance. For the apostle still takes it for granted that even the flesh offered in sacrifice to an idol might be eaten innocently at any private table, as in that case they were no longer in danger of being partakers with devils, as this was no idol festival.
For the earth is the Lord's, and the fulness thereof] This whole clause, which appears also in 1Co 10:26, is wanting here in ABCDEFGH, several others, the Syriac, Erpen, Coptic, Sahidic, AEthiopic, Armenian, Vulgate, Itala; and in several of the fathers. Griesbach has left it out of the text: and Professor White says, "Certissime delendum;" it should most undoubtedly be erased. It has scarcely any authority to support it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v31 1Co 10:31-33. Whether, therefore, &c. — To close the…
1Co 10:31-33. Whether, therefore, &c. — To close the present point with a general rule, applicable not only in this, but in all cases, see to it that whether ye eat or drink, or whatsoever ye do — In all things whatsoever, whether of a religious or civil nature, in all the common as well as sacred actions of life, keep the glory of God in view, and steadily pursue, in all, this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own souls, then in the souls of as many others as you can have access to, or by any means influence. Give none offence — If, and as far as, it is possible, neither to the unbelieving Jews — By lessening their abhorrence of idols; nor to the unbelieving Greeks — By confirming them in their idolatry; nor to the church of God — By making the ignorant think you idolaters. Even as I — As much as lieth in me; please all men in all things — Innocent; not seeking mine own profit — Mine own temporal interest or gratification; but the profit — The everlasting advantage; of many, that they may be saved — By being brought to and confirmed in that religion, on which their eternal happiness depends.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv28–32 But if any man - If any fellow guest;…
But if any man - If any fellow guest; any scrupulous fellow Christian who may be present. That the word “any” (τις tis) refers to a fellow guest seems evident; for it is not probable that the host would point out any part of the food on his own table, of the lawfulness of eating which he would suppose there was any doubt. Yet there might be present some scrupulous fellow Christian who would have strong doubts of the propriety of partaking of the food, and who would indicate it to the other guests.
For his sake that showed it - Do not offend him; do not lead him into sin;, do not pain and wound his feelings.
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And for conscience’ sake - Eat not, out of respect to the conscientious scruples of him that told thee that it had been offered to idols. The word “conscience” refers to the conscience of the informer 1Co 10:29; still he should make it a matter of conscience not to wound his weak brethren, or lead them into sin.
For the earth is the Lord’s ... - See 1Co 10:26. These words are missing in many mss. (see Mill’s Greek Testament), and in the Vulgate, Syriac, Coptic, and Arabic versions; and are omitted by Griesbach. Grotius says that they should be omitted. There might easily have been a mistake in transcribing them from 1Co 10:26. The authority of the mss., however, is in favor of retaining them; and they are quoted by the Greek fathers and commentators. If they are to be retained, they are to be interpreted, probably, in this sense; “There is no “necessity” that you should partake of this food. All things belong to God; and he has made ample provision for your needs without subjecting you to the necessity of eating this. Since this is the case, it is best to regard the scruples of those who have doubts of the propriety of eating this food, and to abstain.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v29 For why is my liberty? The meaning of this…
For why is my liberty? The meaning of this passage is, that though we ought, on some occasions, to abstain from things in themselves lawful, yet, that on other occasions we are by no means obliged to it, particularly when our brother is not thoroughly instructed on that head. (Theophylactus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv28–32 if any man--a weak Christian at table, wishing to…
if any man--a weak Christian at table, wishing to warn his brother.
offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided.
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for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (Co1 8:10-12).
for the earth is the Lord's, &c.--not in the oldest manuscripts.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv28–32 28. Any man—The word idols, in the remark of…
28. Any man—The word idols, in the remark of this any man, being contemptuous, shows that it is not uttered by the host or any other pagan. Nor is it uttered by a Jew, since such never ate with Gentiles. It is, therefore, from some fellow-Christian, who hesitates not to attend a pagan’s feast, but is scrupulous to pick out and reject all idolatrous meats. This brother is weak; but your example of eating may either lead him to be unscrupulous and low in his Christian life, or to condemn the religion that keeps not (as he thinks) its followers unspotted from idolatry.
His sake— As he is in danger.
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Conscience sake—Which is ever a most sacred thing.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv28–32 28. But if any man say unto you, This…
28. But if any man say unto you, This is offered in sacrifice unto idols] i.e. if (1) one of your fellow-guests should display scruples of conscience, or (2) a heathen should be likely to draw the inference that you approved of idol worship. The reading ἱερόθυτον confirms the latter, that in the text the former interpretation. “This altogether alters the case. You are no longer simply eating with thankfulness the food set before you as the gift of God. The question of idolatrous worship is now introduced. If your own conscience would permit you to eat, you have to consider whether your conduct might lead another to suppose that you regarded participation in the worship of idols as permissible to a Christian.” Most MSS. and Editors omit the words, ‘For the earth is the Lord’s, &c.’ in this verse, as a mere and meaningless repetition from 1Co_10:16.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv28–32 (28) But if any man. . . .—If, however,…
(28) But if any man. . . .—If, however, some weak brother present points out that it is sacrificial meat, do not eat for his sake and for conscience sake (see 1Co_10:29). Here your personal liberty is to be modified by the principle mentioned in 1Co_10:24. If the weak brother see you eat the flesh which he has just informed you was used as a sacrifice, he may be led by your example to eat it himself, though the very fact of his having called your attention to it showed that he thinks it wrong, and so his conscience is defiled.
The word (hierothuton) here used (according to the best MSS.) for “offered to an idol” is different from the condemnatory word (eidolothuton) elsewhere used; as natural courtesy would lead a Christian at the table of a heathen to use an epithet which would not be offensive to his host. A lesson in controversy—Don’t conceal your conscientious convictions, but don’t express them in language unnecessarily painful to your opponent.
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The repetition of the words “The earth is the Lord’s,” &c., in this verse is an interpolation not found in the best MSS., and tends to interrupt the thought which is carried on in 1Co_10:29.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv28–32 But if any man say unto you. Who is…
But if any man say unto you. Who is the "any man" is left undefined. Perhaps some "weak" Christian is meant, who happens to be a fellow guest. This is offered in sacrifice unto idols. The true reading is probably, hierothuton, sacred sacrifice, not eidolothuton, idol sacrifice. Perhaps there is a touch of delicate reserve in the word, implying that the remark is made at the table of heathens, who would be insulted by the word eidolothuton, sacrificed to idols. Whoever the interlocutor is supposed to be heathen host or Christian guest the mere fact of attention being drawn to the food as forming part of a heathen sacrifice is enough to make it your duty to give no overt sanction to idolatry. In that case, therefore, you ought to refuse it. It will be seen how gross was the calumny which asserted that St. Paul taught men to be indifferent about eating things offered to idols. He only taught indifference in cases where idolatry could not be directly involved in the question. He only repudiates the idle superstition that the food became inherently tainted by such a consecration when the eater was unaware of it. In later times, when the eating of such offerings was deliberately erected into a test of apostasy, he would have used language as strong against every semblance of compliance as any which was used by St. John himself or by Justin Martyr. Difference of time and circumstances necessarily involves a difference in the mode of viewing matters which in themselves are unimportant. For the earth is the Lord"s. It is doubtful whether the repetition of this clause is genuine. It is omitted by all the best uncials.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv28–32 28. But if any man say unto you, etc.…
28. But if any man say unto you, etc. If some one points out that a part is from an idol's sacrifice, then it is not to be eaten; not because the food is sinful, but because the conscience of others might be offended.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv28, 29, 32 28. “But if any one may say to you,…
28. “But if any one may say to you, ‘This is offered to an idol,’ eat not for the sake of him who delivered you the information and his conscience.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv28–32 But if any man say unto you, This hath…
But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that showed it, and for conscience' sake:
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v31 The conclusion:
The conclusion:
v. 31. Whether, therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God.
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v. 32. Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God;
v. 33. even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.
In applying the principle of Christian love, the apostle states a general maxim of Christian duty. No matter in what particular situation of everyday life a believer may find himself, no matter how he may be engaged, whether it be in eating or in drinking or in any other work, the glory of God must be his object. "Let self be forgotten. Let your eye be fixed on God. Let the promotion of His glory be your object in all you do. strive in everything to act in such a way that men may praise that God whom you profess to serve. " (Hodge.) And the second general rule is: Without offense be to the Jews as well as to the Gentiles as well as to the Church of God. Give no one occasion to be offended against the Christian religion; in all things comport yourself so as not to cause blasphemy against the holy name of God. To make a reckless use of Christian liberty may become the acme of foolishness and result in serious harm to the cause of the Lord. Whether the persons in question are Jews, with their legalistic standpoint, or Gentiles, with their idolatrous practices, or weaker brethren, with their peculiar scruples, act so that the welfare of your neighbor may not be endangered, and, above all, that the glory of the Lord does not suffer at your instigation. And herein Paul again cites his own example: Just as I also in all things please all, not seeking my own advantage, but that of the many, of as large a number as possible, in order that they might be saved. See chap. 9:22. From the standpoint of man, Paul gave up everything, honor, position, wealth, all advantages of this world, in order to give himself entirely to the service of his Lord and of his fellow-men, no matter under what conditions he met them. And he did not worry about the fact that many misjudged him in this attitude, but kept right on working in their interest. "Therefore; when St. Paul says, Let everyone please his neighbor for good, he does not want us to bring it about that it shall please our neighbor, for that is not our concern; but that we should do so much, according to love, that in justice it ought to please him, and it is not our fault if it does not please him. " The fine, tactful decorum of Paul in every conceivable situation obliged people to respect him and in many cases opened the way for the work of the Gospel.
Summary.Paul warns the Corinthians against false security and participation in idolatrous feasts, showing that the glory of God and the welfare of his neighbor must be the motives actuating the believer at all times.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv28, 31 But if someone says to you ... do not…
But if someone says to you ... do not eat ... who informed you ... and not yours
Some translations put these words in parentheses because 1) the forms of "you" and "yours" and "eat" here are singular, but Paul uses the plural form immediately before and after, and 2) the words "For why should my freedom be judged by another's conscience?" seem to build on "eat whatever is set before you without asking questions of conscience" (1 Corinthians 10:27) rather than "the other person's conscience." (See: Forms of You)
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says to you ... do not eat ... informed you ... and not yours
Paul is speaking to the Corinthians as if they were one person, so the words "you" and "your" and the command "do not eat" here are singular. (See: Forms of You)
For why ... conscience? If I partake ... gave thanks?
Possible meanings are 1) the word "for" refers back to 1 Corinthians 10:27, "I am not to ask questions of conscience, so why ... conscience? If I partake ... gave thanks?" or 2) Paul is quoting what some Corinthians were thinking, "As some of you might be thinking, 'For why ... conscience? If I ... thanks?'"
why should my freedom be judged by another's conscience?
The speaker wants the hearer to answer the question in his mind. AT: "You should know without me telling you that no one should be able to say I am doing wrong just because that person has ideas about right and wrong that are different from mine. (See: Rhetorical Question)
If I partake of the meal with gratitude, why am I being insulted for that for which I gave thanks?
The speaker wants the hearer to answer the question in his mind. AT: "I partake of the meal with gratitude, so no one should insult me for that for which I gave thanks." (See: Rhetorical Question)
If I partake
If Paul is not quoting what some Corinthians might be thinking, the "I" represents those who eat meat with thankfulness. "If a person partakes" or "When a person eats"
with gratitude
"and thank God for it" or "and thank the person who gave it to me for it"
translationWords
sacrifice
conscience
free
judge
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv29, 31 10:29-30 These two questions are difficult to understand in…
10:29-30 These two questions are difficult to understand in light of 10:28-29a. By placing 10:28-29a in parentheses, the NLT has interpreted these questions as expressing Paul’s own convictions, following on from 10:27.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.