1 Corinthians 10:28-29

1 Corinthians 10:28-29 a. ἐὰν δὲ … εἴπῃ, “But if any one say to you” a probable contingency, as εἴ τις καλεῖ κ. τ. λ. (1 Corinthians 10:27) was an assumed fact; see Bn [1576] on the forms of the Condit. Sentence, §§ 242 ff. δὲ confronts this contingency with both the situations described in 1 Corinthians 10:25; 1 Corinthians 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, ἱερόθυτον (slain-as-sacred, i.e., in sacrifice), takes the statement as from the mouth of unbelievers; a Jew or Christian would presumably say εἰδωλόθυτον, 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 τ. ἀπίστων suggests heathen company, and μηνύσαντα private information. “Forbear eating (μὴ ἐσθίετε, revoking the permission of 1 Corinthians 10:25 ff.) for the sake of him that informed (you), and for conscience' sake.” Μηνύω (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 συνήθεια τ. εἰδώλου (1 Corinthians 8:7), he looks on the flesh of the sacrifice as having acquired a religious character (it is ἱερόθυτον); by saying Τοῦτο ἱερόθυτον, he calls conscience into play whose conscience the next clause shows. διὰ τὸν μηνύσαντα καὶ τὴν συνείδησιν form one idea, being governed by the same prp [1577], καὶ adding an explanation; from regard to the conscience of the μηνύσας not his possible contempt or ill-will the Christian should decline the offered flesh or stop eating it. συνείδησιν δὲ λέγω, οὐ τὴν ἑαυτοῦ κ. τ. λ., “Conscience however I mean, not one's own, but that of the other”. 1 Corinthians 10:29 a explains the διὰ τ. συνείδησιν of 1 Corinthians 10:28, and reconciles its instruction with that of 1Co 10:25; 1 Corinthians 10:27, while it brings the matter under the governing rule laid down in 1 Corinthians 10:23 f. By contrast with “the other,” the 2nd pl [1578] of 1 Corinthians 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.

1 Corinthians 10:29 b, 1 Corinthians 10:30 justify, in two rhetorical questions, the Christian's deference to the conscience of another: (a) ἵνα τί γὰρ κ. τ. λ.; “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. 1 Corinthians 2:15; Matthew 7:6. ἵνα τί (γένηται); 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 κρίνω in adverse sense, see parls. For the previous συνείδ. τὴν τοῦ ἑτέρου (alterius), ἄλλης (alienœ) συνειδήσεως is substituted (cf. 1 Corinthians 15:29; 2 Corinthians 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 Romans 14:22 : κατὰ σεαυτὸν ἔχε ἐνώπιον τοῦ Θεοῦ. 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 τί is prospective, as in 1 Corinthians 15:29 f. = εἰς τί or ἵνα τί; The bare χάριτι can scarcely mean here “by (the) grace (of God)” esp. in view of εὐχαριστῶ; cf. Romans 14:6; Romans 14:16 (for βλασφημοῦμαι). 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-là ? devaient dire les païens” (Gd [1582]) a grievous πρόσκομμα both to Jews and Greeks (1 Corinthians 10:32); cf. Romans 2:24. ὑπὲρ οὗ absorbs the dem. pron [1583] governed by the same prp [1584]; cf. 1 Corinthians 7:39; 2 Corinthians 2:3. The repeated emphatic ἐγὼ 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. Ép. aux Corinthiens (Eng. Trans.).

[1583]ron. pronoun.

[1584] preposition.