Exegetical and Hermeneutical Commentary of 1 Corinthians 10:28
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:
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 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.
Fuente: The Cambridge Bible for Schools and Colleges
But if any man – If any fellow guest; any scrupulous fellow Christian who may be present. That the word any ( 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.
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 Lords … – See 1Co 10:26. These words are missing in many mss. (see Mills 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The meat being out of the idols 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
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 Lords, 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. if any mana weakChristian at table, wishing to warn his brother.
offered in sacrifice untoidolsThe oldest manuscripts omit “unto idols.” At aheathen’s table the expression, offensive to him, would naturally beavoided.
for conscience’ sakenotto cause a stumbling-block to the conscience of thy weak brother (1Co8:10-12).
for the earth is the Lord’s,&c.not in the oldest manuscripts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if any man say unto you,…. Either a weak believer, to prevent the doing of what he thought to be sinful; or the unbeliever, that invites to try the integrity of his Christian guest, and to draw him into a snare:
this is offered in sacrifice unto idols; the meat that is in that dish, or that portion of food which stands in such a part of the table, came out of an idol’s temple, and was sacrificed to idols; which with the Jews were forbidden o: for
“everything that came out of an idol’s temple was forbidden, and was reckoned as the sacrifices of the dead; for it was not thought possible it could be there, and not offered to idols:”
now when any at the feast, either believer or unbeliever, should thus point at any particular dish, and affirm this of it; then the apostle’s advice is,
eat not for his sake that showed it: who, if a weak believer, will be grieved and wounded; and if an infidel, will be hardened in his impiety, and be furnished with an opportunity of reproaching the Christians, as variable, insincere, and unfaithful in their religion:
and for conscience sake; which is explained in the following verse:
the earth is the Lord’s, and the fulness thereof; which words are neither in the Syriac version, nor in the Vulgate Latin, nor in the Alexandrian copy, and some others, and are thought by some to be added, from 1Co 10:26 though the repetition of them is far from being impertinent; since they contain a very good reason why such a man should abstain from things sacrificed to idols, seeing there is such a plenty and variety of creatures for his use, which he has a right to eat of; and therefore is under no necessity to eat of such sacrifices, nor is it any hardship upon him to forbear the use of them.
o T. Bab. Avoda Zara, fol. 32. 2.
Fuente: John Gill’s Exposition of the Entire Bible
But if any man say unto you ( ). Condition of third class. Suppose at such a banquet a “weak” brother makes the point to you: “This hath been offered in sacrifice” ( ). H, late word in Plutarch, rare in inscriptions and papyri, only here in N.T.
Eat not ( ). Present imperative with prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying.
That shewed it ( ). First aorist active articular participle (accusative case because of ) from , old verb, to point out, to disclose. See Lu 20:37.
Fuente: Robertson’s Word Pictures in the New Testament
Any man. Some fellow – guest, probably a gentile convert, but, at all events, with a weak conscience.
Shewed [] See on Luk 20:37 It implies the disclosure of a secret which the brother reveals because he thinks his companion in danger
Fuente: Vincent’s Word Studies in the New Testament
1) But if any man say unto you. lean de tis humin eipe) “But if anyone should say to you” – a supposition of possibility in a different circumstance, where meat or food has been offered to idols.
2) This is offered in sacrifice unto idols.” (touto hierothuton estin) “This is a slain temple sacrifice (to idols).” This contingency of possibility confronted early Christians; they were then to forgo eating the meat, though it was not wrong for them as regards the law – yet to eat might ruin his testimony of Christ.
3) “Eat not for his sake that shewed it.” (me estiete di’ ekeinon) “Eat ye not on account of that man” – that individual’s soul – (Gk. ton menusanta) “the one pointing out that it is idol sacrifice meat.”
4) “And for conscience sake. (kai ten suneidesin) “And because of the conscience” of him. His conscience by your eating might be seared in the concept that you sanctioned the idol worship.
5) “For the earth is the Lord’s.” As redeemed believers, servants and stewards of God and Christ, one is to use his influence to win the lost and avoid causing weak Christians to stumble – to eat -food even in a social feast where it was announced that it had been sacrificed to an idol god was wrong, lest a brother were caused to fall or a sinner were caused to neglect receiving Christ, 1Co 8:13.
6) “And the fullness thereof. To do something right can be wrong – as to cross a deep stream leaving a two year old toddler playing alone on the far bank; or to take sugar from a bowl with strychnine beside then leave the small child alone to eat. See?
Fuente: Garner-Howes Baptist Commentary
(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 controversyDont conceal your conscientious convictions, but dont express them in language unnecessarily painful to your opponent.
The repetition of the words The earth is the Lords, &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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Conscience sake Which is ever a most sacred thing.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if any man say to you, “This has been offered in sacrifice in a temple (hierothyton),” do not eat, for his sake who revealed it, and for conscience sake. Conscience, I say, not your own, but the other’s.’
Thus if someone deliberately draws their attention to the fact that the meat has been offered to idols in a temple, then they must immediately think of the effect that their eating will have on others, and abstain from eating. This not for the sake of their own conscience, but for the sake of the conscience of the other who clearly sees it as significant. It will then be a testimony that they have nothing to do with idols and idolatry, and will not sow error or doubts in the observer’s mind. It should be noted that the very fact that the question is being asked should put them on the alert that their response does matter and will be judged.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 10:28 . . . [1711] ] But should it so happen that some one , etc. It is clear from this that the host (Grotius, Mosheim, Semler) is not meant, otherwise (1Co 10:27 ) would not be repeated, and besides, would not suit; but a fellow-guest , and that not a heathen (Chrysostom, Theophylact, Erasmus, al [1712] , including de Wette and Maier, according to whom the thing is done maliciously, or to put the Christian to the test [1713] ), nor a heathen or Christian indifferently (Flatt), nor a Jew (Wetstein), but a Christian fellow-guest (Osiander, Neander, al [1714] ), who, being himself still under the influence of the ideas about sacrificial flesh, warns his fellow-believer at the table against defilement; and, moreover, a Gentile Christian (see remark on 1Co 8:7 ), who had somehow learned perhaps only since coming to the house that the flesh from the altar was to form part of the feast. [1715] According to Reiche, in his Comment. crit. , we should not seek to define the more specially , but leave it quite general . But this is at variance with the apodosis, which takes for granted that, in the case supposed, eating of flesh would involve a want of forbearance towards the , as was obviously implied of necessity in the after what had already been said in 1Co 8:7-13 . The , therefore, must be one whose conscience required to be spared, consequently neither a heathen nor a Jew, but, in accordance with 1Co 8:7 ff., only a brother who was of weak conscience. This holds against Hofmann also, who assumes that the case supposed in 1Co 10:28 might occur just as well if the seller knew the buyer to be a Christian as if the host or any of his family knew the guest as such. To leave the thus indefinite is, besides, the more clearly wrong, seeing that the rule for buying meat had been finally disposed of in 1Co 10:25-26 , and cannot extend into 1Co 10:28 , because 1Co 10:28 is included under the case of the invitation brought forward in 1Co 10:27 , and this case again is very distinctly separated by the very order of the words (see on 1Co 10:27 ) from that of the purchase in the market, 1Co 10:25 .
. . . . .] for the sake of him who made it known, and of conscience, i.e. in order to spare him and not to injure conscience. The ( ) is the refrain which serves to give the motive for the rules laid down since 1Co 10:25 . To whose conscience this refrain points here , Paul does not yet say (else he would have added ), but utters again first of all this moral watchword without any more precise definition, in order immediately thereafter in 1Co 10:29 to express with the special emphasis of contrast the particular reference of its meaning designed here ; [1716] for in 1Co 10:25 ; 1Co 10:27 , the had a different meaning. This . . , therefore (the here being the simple and ), carries with it something to whet curiosity ; it stands forth in the first place as a sort of riddle , so to speak, which is to find its solution in 1Co 10:29 .
Regarding ., see on Luk 20:37 . If we imagine the . to be a heathen , the . . . lands us in an insoluble difficulty. For either (1) we should, with Ewald, suppose that this heathen’s view of the matter was, that the Christian, being warned, would not eat, but, on the other hand, if he did, would be still worse than a Jew, converting liberty into licentiousness; comp Erasmus, Paraphr . [1718] But in that case how very obscurely Paul would have expressed himself, especially when in the whole context means the Christian consciousness raising scruples for itself , and that in respect of what was lawful or unlawful! Or (2) we should have, with de Wette, to take as not the conscience of the . at all, but that of third persons (weak Christians), which, however, 1Co 10:29 forbids us to do, unless we are to regard Paul as writing with excessive awkwardness.
] used of sacrificial flesh also in Plutarch, Mor. p. 729 C. The term is purposely chosen here instead of , as a more honourable expression, because the words are spoken at table in the presence of heathen . We may be sure that this delicate touch is due to no corrector of the text (in opposition to de Wette and Reiche). As to the usage of the word in Greek, see Lobeck, a [1719] Phryn. p. 159.
[1711] . . . .
[1712] l. and others; and other passages; and other editions.
[1713] Ewald, too, holds the to be a heathen (“the host, as most interpreters take it, or very possibly a companion at the table”), who gave the hint in a frank and kindly way, as not expecting that a Christian would partake of meat of that sort.
[1714] l. and others; and other passages; and other editions.
[1715] De Wette’s objection, that one of such tender conscience would hardly have gone to a heathen festival at all, carries weight only on the supposition of a sacrificial feast being meant.
[1716] Hence . . should not be understood of conscience in abstracto (Hofmann: “conscience as such, no matter whose,” although in the first place that of the .).
[1718] Similarly Hofmann also thinks of the “bad opinion of Christianity” which the . first of all, but others as well, would have occasion to form, so that the Christian’s liberty would be subject to the tribunal of the moral consciousness of others.
[1719] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. ] Who is the person supposed to say this? not, as Grot., al., think, the host, of whom could hardly be said, but it would stand : nor, as Chrys., Theophyl., al., and De Wette, some heathen guest , by whom De W. imagines it said maliciously, or to put the Christian to the proof, for his would hardly be so much taken into, account in the matter; but, as Neander, Pfl. u. Leit. p. 399, and Meyer, some weak Christian , wishing to warn his brother.
is apparently placed advisedly, to represent what would be said at a heathen’s table. De W. supposes it on this very account to be a correction: but surely this is giving a corrector credit for more fineness of discrimination than they ordinarily shew. Much more probable is it, that the unusual and apparently incorrect should give place to the ordinary and more exact term.
. . ] On account of the man who informed you, and ( specifying the particular point or points to which the more general preceding clause applies: as, , , Herod. i. 73. See Hartung, Partikellehre, i. 145) conscience : i.e. to spare the informer being wounded in his conscience .
Fuente: Henry Alford’s Greek Testament
1Co 10:28-29 a . , “But if any one say to you” a probable contingency, as . . . (1Co 10:27 ) was an assumed fact; see Bn [1576] on the forms of the Condit. Sentence, 242 ff. confronts this contingency with both the situations described in 1Co 10:25 ; 1Co 10:27 . The information, “This is sacrificial meat,” might be volunteered to the Christian purchaser in the market (by the salesman, or a by-stander), or to the Christian guest at the unbeliever’s table (by the host, or by a fellow-guest), the communication being prompted by civility and the wish to spare the supposed susceptibilities of the Christian, or by the desire to embarrass him; whatever its occasion or motive, it alters the situation. The genuine reading, ( slain-as-sacred , i.e., in sacrifice ), takes the statement as from the mouth of unbelievers; a Jew or Christian would presumably say , as above and here in T.R.: Reuss and 1. suppose the informant to be “a Christian converted from heathenism” using the inoffensive term “at the table of a heathen host”; but . suggests heathen company, and private information. “Forbear eating ( , revoking the permission of 1Co 10:25 ff.) for the sake of him that informed (you), and for conscience’ sake.” (see parls.), to disclose what does not appear on the surface or is imparted secretly. The informant expects the Christian to be shocked; with his . (1Co 8:7 ), he looks on the flesh of the sacrifice as having acquired a religious character (it is ); by saying , he calls conscience into play whose conscience the next clause shows. form one idea, being governed by the same prp [1577] , adding an explanation; from regard to the conscience of the not his possible contempt or ill-will the Christian should decline the offered flesh or stop eating it. , . . ., “Conscience however I mean, not one’s own, but that of the other”. 1Co 10:29 a explains the . of 1Co 10:28 , and reconciles its instruction with that of 1Co 10:25 ; 1Co 10:27 , while it brings the matter under the governing rule laid down in 1Co 10:23 f. By contrast with “the other,” the 2nd pl [1578] of 1Co 10:28 becomes here 2nd sing [1579] reflexive.
[1576] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894).
[1577] preposition.
[1578] plural.
[1579]ing. singular number.
1Co 10:29 b , 1Co 10:30 justify, in two rhetorical questions, the Christian’s deference to the conscience of another: ( a ) . . .; “For to what purpose is my liberty judged by another conscience?” i.e. “What good end will be served by my eating under these circumstances, and exposing my freedom to the censure of an unsympathetic conscience?” cf. 1Co 2:15 , Mat 7:6 . ( ); ut quid ? (Vg [1580] ), signifies purpose , not ground as Mr [1581] and others take it; there is nothing to be gained by the exercise of liberty in this case. For in adverse sense, see parls. For the previous . ( alterius ), ( alien ) is substituted ( cf. 1Co 15:29 , 2Co 11:4 ), indicating a distinction not merely in the persons but in the consciences severally possessed. The Ap. says here of Liberty what he says of Faith in Rom 14:22 : . Question ( b ) intimates that, instead of any benefit resulting from the assertion of liberty in face of conscientious condemnation, positive harm ensues thanksgiving leads to blasphemy ! “If I with thanks ( or by grace) partake, why am I blasphemed over (that for) which I give thanks?” The is prospective , as in 1Co 15:29 f. = or ; The bare can scarcely mean here “by (the) grace (of God)” esp. in view of ; cf. Rom 14:6 ; Rom 14:16 (for ). Men of heathen conscience, seeing the Christian give thanks knowingly over food devoted to the idol, will regard his act as one of sacrilegious indulgence and denounce it accordingly; it seems to them a revolting hypocrisy; “ Quelle religion est celle-l ? devaient dire les paens” (Gd [1582] ) a grievous both to Jews and Greeks (1Co 10:32 ); cf. Rom 2:24 . absorbs the dem. pron [1583] governed by the same prp [1584] ; cf. 1Co 7:39 , 2Co 2:3 . The repeated emphatic points to the Christian as devout on his own part, yet incurring the scandal of gross irreverence.
[1580] Latin Vulgate Translation.
[1581] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[1582] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).
[1583]ron. pronoun.
[1584] preposition.
Fuente: The Expositors Greek Testament by Robertson
if. App-118.
any man = any one, as in 1Co 10:27.
offered, &c. Greek. eidolothutos, as in 1Co 10:19, but the texts read hierothutos, “offered in sacrifice”, as more appropriate language at a heathen feast.
shewed. Greek. menuo. See Luk 20:37,
Fuente: Companion Bible Notes, Appendices and Graphics
28.] Who is the person supposed to say this? not, as Grot., al., think, the host, of whom could hardly be said, but it would stand : nor, as Chrys., Theophyl., al., and De Wette,-some heathen guest, by whom De W. imagines it said maliciously, or to put the Christian to the proof,-for his would hardly be so much taken into, account in the matter; but, as Neander, Pfl. u. Leit. p. 399, and Meyer,-some weak Christian, wishing to warn his brother.
is apparently placed advisedly, to represent what would be said at a heathens table. De W. supposes it on this very account to be a correction: but surely this is giving a corrector credit for more fineness of discrimination than they ordinarily shew. Much more probable is it, that the unusual and apparently incorrect should give place to the ordinary and more exact term.
. . ] On account of the man who informed you, and ( specifying the particular point or points to which the more general preceding clause applies: as, , , Herod. i. 73. See Hartung, Partikellehre, i. 145) conscience: i.e. to spare the informer being wounded in his conscience.
Fuente: The Greek Testament
1Co 10:28. , for the sake of him that showed it, and for conscience sake) a Hendiadys. denotes serious information given of a thing.
Fuente: Gnomon of the New Testament
1Co 10:28
1Co 10:28
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:-If a fellow Christian, one of the weak brethren, being scrupulous himself about such things, thinks that he ought to warn the other of what he chances to know, he is not to eat.
Fuente: Old and New Testaments Restoration Commentary
eat: 1Co 8:10-13, Rom 14:15
for: 1Co 10:26, Exo 9:29, Deu 10:14, Psa 24:1, Psa 115:16, Jer 27:5, Jer 27:6, Mat 6:31, Mat 6:32
Reciprocal: Exo 19:5 – all the earth Num 25:2 – they called Deu 14:3 – General Deu 33:16 – the earth Job 41:11 – whatsoever Psa 89:11 – General Psa 141:4 – and let me Jer 8:16 – all that is in it Jer 47:2 – all that is therein Eze 12:19 – all that is therein Dan 1:8 – defile Act 15:20 – from pollutions 1Co 8:7 – with Col 2:16 – judge Rev 2:20 – and to seduce
Fuente: The Treasury of Scripture Knowledge
1Co 10:28. Eat not . . . for the earth is the Lord’s, etc. See the comments on verse 26 for the last phrase. That phrase shows that it would be right in itself to eat of any food, yet he should not eat for the sake of one who thinks it is wrong.
Fuente: Combined Bible Commentary
1Co 10:28. But if any man say unto you, This hath been offered in sacrifice, eat not, for his sake that shewed itfor your informants sake.
and for conscience sake: conscience, I say, not thine own, but the othersthe conscience of some weak brother who might be present.[1]
[1] The words following in the received textfor the earth is the Lords, and the fulness thereofare an unauthorised and meaningless repetition of the statement in 1Co 10:26.
for why is my liberty judged by another mans conscience? When I eat what he knows to have been sacrificed to an idol, his conscience is hurt, but mine is not, provided I buy and eat it simply as wholesome food; for my liberty is not to fee judged by his want of light on this subject.
Fuente: A Popular Commentary on the New Testament
Vv. 28, 29. But if any man say unto you, This is offered in sacrifice, eat not, for his sake that showed it, and for conscience sake. 29. Conscience, I say, not thine own, but of the other: for to what purpose can my liberty be judged by another’s conscience?
The , any one, of 1Co 10:28 cannot, as Grotius thinks, denote the same person as the of the foregoing verse, the heathen who invited the Christian. He would not be designated by an indefinite pronoun. It must therefore be one of the guests. Are we to suppose him, as has been thought by Chrysostom, de Wette, etc., a malicious heathen, who wishes by the remark to embarrass the Christian, or a serious heathen wishing to call his attention to the mistake he is about to commit without knowing it (Ewald)? But in these two cases the duty of the believer would have been, not to abstain, but, on the contrary, to partake of the meat while stating the motive of his conduct, and justifying his freedom from all scruple in regard to idols in which he does not believe; it was an excellent opportunity for expounding his faith. The person in question, therefore, is a sincere Christian, whose conscience is still hampered with scruples, and whom his strong brother is bound to treat with consideration. In this way, the following words: For his sake that showed it, and for conscience, are easily explained. The two motives refer to the same person, remaining, however, distinct. The first is directed against the influence which the example might exercise over the weak Christian, by leading him to eat against his conscience; the second, to the shock which his conscience will infallibly undergo on seeing the strong believer eat, even supposing he should resist the example which is set him. The repetition of the quotation from Psalms 24 at the end of 1Co 10:28, in the T. R., is evidently due to an interpolation. The only meaning which could be given to the words here would be this: There is on the table plenty of other meats which thou mayest use. But such a reflection is far from natural.
Vv. 29. The apostle expressly declares that such a sacrifice by no means implies that the strong believer renounces his conviction and right; his conscience remains independent of his brother’s, though he voluntarily subordinates his conduct to the other’s scruple.
The reason which the apostle gives for this conduct has been differently understood. Meyer and de Wette think that Paul means: For on what ground should I subject your conscience to the judgment of your neighbour’s? You preserve, therefore, so far as you are yourselves concerned, your entire liberty. But the conjunction does not signify: For what reason, with what right? This compound conjunction, after which we must understand , literally signifies: that what good may come about? The meaning is therefore: For what advantage can there be in my liberty being condemned…? We have in the parallel discussion of Romans 14 a perfectly similar saying, which leaves no doubt as to the meaning of this. Paul there says, 1Co 10:16 : That your good be not evil spoken of (blasphemed)! This good is the liberty of the strong, and Paul asks of them not to make such a use of it as will provoke the disapproving judgment of the weak. Here he asks, besides, what advantage such a judgment, imprudently provoked, can have; what edification it can afford either to the Christians present, or to the non-Christians, who become witnesses of the mutual contradictions between believers, and of the condemnations which they pass on one another. The question put in 1Co 10:29 is reproduced still more clearly in 1Co 10:30.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
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.
Fuente: William Godbey’s Commentary on the New Testament
A pagan host might warn his Christian guest that the food before him had been offered in an idol temple. The context (1Co 10:27) and the terminology (Gr. hierothyton, "sacrificial meat," rather than eidolothyton, "idol meat," the standard Jewish and Christian designation) present a situation in which a Christian is eating privately with a pagan, not in a temple, as in 1Co 8:10. Only in 1Co 10:32 does the broader principle of not giving offense to fellow believers arise. The pagan’s conscience is not a reference to his convictions about what is right and wrong for himself but his moral consciousness. [Note: Fee, The First . . ., p. 485.] He does not want his Christian guest to be unaware that he is being served food that the Christian might object to and might want to abstain from eating. Another view is that the pagan host is trying to test his commitment to Christ, but this seems less probable. Pagans often associated Christians with Jews at this stage of church history, and many pagans would have assumed that Christians observed the same dietary restrictions as the Jews.
We might think that in such a situation Paul would have advocated exercising Christian liberty to eat the meat, but he did not. He advocated abstaining, not because such meat was out of bounds for believers. It was not out of bounds; Christians could eat such meat. He advocated abstaining for the sake of the pagan’s moral consciousness. Specifically, if the Christian ate the meat, the pagan might conclude that his guest was doing something Christians should not do. He would be wrong, of course. Yet Paul advocated not violating the pagan’s understanding of what Christians should or should not do rather than instructing him about Christian freedom at the table.
"A present-day analogy may be imagined if someone with strong principles on total abstention from alcohol were the guest of friends who did not share these principles. He would be well advised not to enquire too carefully about the ingredients of some specially palatable sauce or trifle, but if someone said to him pointedly, ’There is alcohol in this, you know’, he might feel that he was being put on the spot and could reasonably ask to be excused from having any of it." [Note: Bruce, 1 and 2 Corinthians, p. 100.]