1Cor 10:25-29 | Barnes | STEP | Verse 25. Whatsoever is sold in the shambles . In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat. The apostle says that it might be purchased, since the mere fact that it had been offered in sacrifice could not change its quality, or render it unfit for use. They were to abstain from attending on the feasts of the idols in the temple, from partaking of meat that had been offered them, and from celebrations observed expressly in honour of idols; but lest they should become too scrupulous, the apostle tells them that if the meat was offered indiscriminately in the market with other meat, they were not to hesitate to purchase it, or eat it. Asking no question for conscience sake . Not hesitating or doubting as if it might possibly have been offered in sacrifice. Not being scrupulous, as if it were possible that the conscience should be defiled. This is a good rule still, and may be applied to a great many things. But, (1.) that which is purchased should be in itself lawful and right. It would not be proper for a man to use ardent spirits or any other intoxicating drinks because they were offered for sale, any more than it would be to commit suicide because men offered pistols, and bowie-knives, and halters to sell. (2.) There are many things now concerning which similar questions may be asked; as, e.g., is it right to use the productions of slave-labour, the sugar, cotton, etc., that are the price of blood? Is it right to use that which is known to be made on the Sabbath; or that which it is known a man has made by a life of dishonesty sad crime? The consciences of many persons are tender on all such questions; and the questions are not of easy solution. Some rules may perhaps be suggested arising from the case before us. (a.) If the article is exposed indiscriminately with others in the market, if it be in itself lawful, if there is no ready mark of distinction, then the apostle would direct us not to hesitate. (b.) If the use and purchase of the article would go directly and knowingly to countenance the existence of slavery, to encourage a breach of the Sabbath, or to the continuance of a course of dishonest living, then it would seem equally clear that it is not right to purchase or to use it. If a man abhors slavery, and Sabbath-breaking, and dishonesty, then how can he knowingly partake of that which goes to patronize and extend these abominations? (c.) If the article is expressly pointed out to him as an article that has been made in this manner, and his partaking of it will be construed into a participation of the crime, then he ought to abstain. See . No man is at liberty to patronize slavery, Sabbath-breaking, dishonesty, or licentiousness in any form. Every man can live without doing it; and where it can be done, it should be done. And perhaps there will be no other way of breaking up many of the crimes and cruelties of the earth than for good men to act conscientiously, and to refuse to partake of the avails of sin, and of gain that results from oppression and fraud. (a) "Whatsoever"

1 Corinthians 10:25-29

Verse 25. Whatsoever is sold in the shambles. In the market. The meat of animals offered in sacrifice would be exposed there to sale as well as other meat. The apostle says that it might be purchased, since the mere fact that it had been offered in sacrifice could not change its quality, or render it unfit for use. They were to abstain from attending on the feasts of the idols in the temple, from partaking of meat that had been offered them, and from celebrations observed expressly in honour of idols; but lest they should become too scrupulous, the apostle tells them that if the meat was offered indiscriminately in the market with other meat, they were not to hesitate to purchase it, or eat it.

Asking no question for conscience sake. Not hesitating or doubting as if it might possibly have been offered in sacrifice. Not being scrupulous, as if it were possible that the conscience should be defiled. This is a good rule still, and may be applied to a great many things. But,

(1.) that which is purchased should be in itself lawful and right. It would not be proper for a man to use ardent spirits or any other intoxicating drinks because they were offered for sale, any more than it would be to commit suicide because men offered pistols, and bowie-knives, and halters to sell.

(2.) There are many things now concerning which similar questions may be asked; as, e.g., is it right to use the productions of slave-labour, the sugar, cotton, etc., that are the price of blood? Is it right to use that which is known to be made on the Sabbath; or that which it is known a man has made by a life of dishonesty sad crime? The consciences of many persons are tender on all such questions; and the questions are not of easy solution. Some rules may perhaps be suggested arising from the case before us.

(a.) If the article is exposed indiscriminately with others in the market, if it be in itself lawful, if there is no ready mark of distinction, then the apostle would direct us not to hesitate.

(b.) If the use and purchase of the article would go directly and knowingly to countenance the existence of slavery, to encourage a breach of the Sabbath, or to the continuance of a course of dishonest living, then it would seem equally clear that it is not right to purchase or to use it. If a man abhors slavery, and Sabbath-breaking, and dishonesty, then how can he knowingly partake of that which goes to patronize and extend these abominations?

(c.) If the article is expressly pointed out to him as an article that has been made in this manner, and his partaking of it will be construed into a participation of the crime, then he ought to abstain. See 1Cor 10:28. No man is at liberty to patronize slavery, Sabbath-breaking, dishonesty, or licentiousness in any form. Every man can live without doing it; and where it can be done, it should be done. And perhaps there will be no other way of breaking up many of the crimes and cruelties of the earth than for good men to act conscientiously, and to refuse to partake of the avails of sin, and of gain that results from oppression and fraud.

(a) "Whatsoever" 1Timm 4:4 Verse 26. For the earth is the Lord's. This is quoted from Ps 24:1. The same sentiment is also found in Ps 50:12, and in De 10:14. It is here urged as a reason why it is right to partake of the meat offered in the market. It all belongs to the Lord. It does not really belong to the idol, even though it has been offered to it. It may, therefore, be partaken of as his gift, and should be received with gratitude.

And the fulness thereof. All that the earth produces belongs to him. He causes it to grow; and he has given it to be food for man; and though it may have been devoted to an idol, yet its nature is not changed. It is still the gift of God; still the production of his hand; still the fruit of his goodness and love.

(b) "the earth" De 10:14, Ps 24:1, 50:12 Verse 27. If any of them that believe not. That are not Christians; that are still heathens.

Bid you to a feast. Evidently not a feast in the temple of an idol, but at his own house. If he ask you to partake of his hospitality.

And ye be disposed to go. Greek, "And you will to go." It is evidently implied here that it would be not improper to go. The Saviour accepted such invitations to dine with the Pharisees, (Lk 11:37;) and Christianity is not designed to abolish the courtesies of social life; or to break the bonds of intercourse; or to make men misanthropes or hermits. It allows and cultivates, under proper Christian restraints, the intercourse in society which will promote the comfort of men, and especially that which may extend the usefulness of Christians. It does not require, therefore, that we should withdraw from social life, or regard as improper the courtesies of society. 1Cor 5:10.

Whatsoever is set before you, etc. Whether it has been offered in sacrifice or not; for so the connexion requires us to understand it.

Eat. This should be interpreted strictly. The apostle says "eat," not "drink;" and the principle will not authorize us to drink whatever is set before us, asking no questions for conscience sake; for while it was a matter of indifference in regard to eating, whether the meat had been sacrificed to idols or not, it is not a matter of indifference whether a man may drink intoxicating liquor. That is a point on which the conscience should have much to do; and on which its honest decisions, and the will of the Lord, should be faithfully and honestly regarded.

(*) "bid" "ask" (c) "is set" Lk 10:7 Verse 28. But if any man. If any fellow guest; any scrupulous fellow Christian who may be present. That the word "any" (τις) 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 shewed 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, (1Cor 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, etc. See 1Cor 10:26. These words are wanting 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 1Cor 10:26. The authority of the Mss., however, is in favour 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 wants 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."

(d) "not" 1Cor 8:10,12 (e) "the earth" 1Cor 10:26 Verse 29. Conscience, I say, not thine own. I know that you may have no scruples on the subject. I do not mean, that with you this need be a matter of conscience. I do not put it on that ground, as if an idol were anything, or as if it were in itself wrong, or as if the quality of the meat so offered had been changed; but I put it on the ground of not wounding the feelings of those who are scrupulous, or of leading them into sin.

For why is my liberty, etc. There is much difficulty in this clause; for as it now stands, it seems to be entirely contradictory to what the apostle had been saying: He had been urging them to have respect to other men's consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: "Perhaps you will say, But why is my liberty to be ruled by another man's conscience?" Doddridge supposes that this and 1Cor 10:30 come in as a kind of parenthesis, to prevent their extending his former caution beyond what he designed. "I speak only of acts obvious to human observation; for as to what immediately lies between God and my own soul, why is my liberty to be judged, arraigned, condemned at the bar of another man's conscience?" But it is probable that this is not an objection. The sense may be thus expressed: "I am free; I have liberty to partake of that food, if I please; there is no law against it, and it is not morally wrong: but if I do, when it is pointed out to me as having been sacrificed to idols, my liberty--the right which I exercise--will be misconstrued, misjudged, condemned (for so the word κρινεται seems to be used here) by others. The weak and scrupulous believer will censure, judge, condemn me as regardless of what is proper, and as disposed to fall in with the customs of idolaters; and will suppose that I cannot have a good conscience. Under these circumstances, why should I act so as to expose myself to this censure and condemnation? It is better for me to abstain, and not to use this liberty in the case, but to deny myself for the sake of others."