TRV
Translation
King James Version
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:
KJV (with Strong's)
But G1161 if G1437 any man G5100 say G2036 unto you G5213, This G5124 is G2076 offered in sacrifice unto idols G1494, eat G2068 not G3361 for G1223 his sake G1565 that shewed it G3377, and G2532 for conscience sake G4893: for G1063 the earth G1093 is the Lord's G2962, and G2532 the fulness G4138 thereof G846:
Complete Jewish Bible
But if someone says to you, “This meat was offered as a sacrifice,” then don’t eat it, out of consideration for the person who pointed it out and also for conscience’s sake —
Berean Standard Bible
But if someone tells you, “This food was offered to idols,” then do not eat it, for the sake of the one who told you and for the sake of conscience—
American Standard Version
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:
World English Bible Messianic
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, and all its fullness.”
Geneva Bible (1599)
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)
Young's Literal Translation
and if any one may say to you, `This is a thing sacrificed to an idol,' --do not eat, because of that one who shewed it , and of the conscience, for the Lord's is the earth and its fulness:
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In the KJVVerse 28,596 of 31,102
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Commentary on 1 Corinthians 10 verses 23–33
23 ¶ All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
24 Let no man seek his own, but every man another's wealth.
25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
26 For the earth is the Lord's, and the fulness thereof.
27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
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:
29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
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 this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates. - But,
I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.
II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (Co1 10:26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, Ti1 4:4, Ti1 4:5. To the pure all things are pure, Tit 1:15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.
III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (Co1 10:27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.
IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.
V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was et before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (Co1 10:31, Co1 10:32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, Co1 10:32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.
VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, Co1 10:33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–33. Public domain.
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TertullianAD 220
De Corona
If the creature is defiled by a mere word, as the apostle teaches, "But if any one say, This is offered in sacrifice to idols, you must not touch it," much more when it is polluted by the dress, and rites, and pomp of what is offered to the gods.
John ChrysostomAD 407
Homily on 1 Corinthians 25
"But if any man say unto you, This hath been offered in sacrifice unto idols; eat not, for his sake that showed it."
Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, "eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fulness thereof."
Seest thou how both when he bids them eat and when they must abstain, he brings forward the same testimony? "For I do not forbid," saith he, "for this cause as though they belonged to others: ("for the earth is the Lord's:") but for the reason I mentioned, for conscience sake; i.e., that it may not be injured." Ought one therefore to inquire scrupulously? "Nay" saith he "for I said not thy conscience, but his. For I have already said, 'for his sake that showed it.'"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 10:28, the Apostle Paul provides a specific, practical directive concerning the consumption of meat that has been explicitly identified as offered to idols. While affirming the believer's liberty and God's sovereignty over all creation, Paul instructs believers to abstain from eating such meat if its idolatrous origin is pointed out, not because the meat itself is inherently defiled, but out of loving consideration for the conscience of the person who revealed its nature. This command underscores the principle that Christian freedom should always be exercised within the bounds of love and a desire to avoid causing others to stumble.
CONTEXT
Literary Context: This verse is situated within a larger discourse in Paul's First Epistle to the Corinthians, specifically from chapter 8 through chapter 10, where he addresses the complex issue of eating food sacrificed to idols. Paul begins by asserting that idols are "nothing" (1 Corinthians 8:4) and that believers, possessing knowledge, are free to eat such food. However, he immediately qualifies this liberty by prioritizing the conscience of "weaker" believers, lest their freedom become a stumbling block (1 Corinthians 8:9). In 1 Corinthians 9, Paul illustrates this principle through his own example of relinquishing rights for the sake of the gospel. Chapter 10 continues this theme, warning against idolatry by drawing lessons from Israel's history (1 Corinthians 10:1-13) and then returning to the issue of food. Paul permits eating meat bought in the market or served in a non-believer's home without inquiry, based on God's ownership of all creation (1 Corinthians 10:25-27). Verse 28 then introduces a crucial exception, providing a specific scenario where abstinence becomes necessary for the sake of another's conscience.
Historical & Cultural Context: First-century Corinth was a bustling port city, a melting pot of cultures and religions, with numerous pagan temples and active idol worship. Meat was often sacrificed to idols before being sold in the public markets or consumed in temple feasts or private homes. For early Christians, many of whom were converts from paganism, navigating these social and culinary practices posed significant ethical dilemmas. Eating meat sacrificed to idols could be perceived by some as participating in idolatry, even if the believer understood that the idol itself was powerless. The issue was not merely dietary but deeply theological and social, touching on the nature of Christian liberty, the reality of spiritual warfare, and the imperative to maintain a clear witness to both fellow believers and the pagan world. Paul's instructions were designed to guide the Corinthian church through these complex situations, balancing theological truth with practical wisdom and pastoral sensitivity.
Key Themes: The overarching theme in this section of 1 Corinthians, to which verse 28 significantly contributes, is Christian Liberty and Responsibility. While believers are indeed free in Christ from the bondage of the law and pagan superstitions, this freedom is not absolute but is to be exercised responsibly, always considering its impact on others. Paul consistently subordinates individual liberty to the higher principle of Love and Edification, emphasizing that believers should seek to "please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved" (1 Corinthians 10:33). The concept of Conscience is central, highlighting the importance of respecting both one's own moral faculty and that of others, particularly "weaker" believers who might struggle with certain practices. Finally, the verse reiterates the foundational theological truth of God's Universal Sovereignty and Ownership over all creation, as stated in Psalm 24:1, which undergirds the believer's freedom but also informs the wise and loving use of that freedom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Corinthians 10:28. Primarily, it functions as Apostolic Instruction or Didacticism, where Paul, as an apostle, provides direct, practical guidance to the Corinthian church on a specific ethical dilemma. The verse also features Ethical Casuistry, presenting a particular case ("if any man say unto you...") to illustrate a broader moral principle—that Christian liberty, while real, is always to be exercised with love and consideration for the conscience of others. Finally, the verse contains a direct Quotation/Allusion to Psalm 24:1, "for the earth [is] the Lord's, and the fulness thereof." This quotation serves as a theological grounding, reminding the Corinthians of God's universal sovereignty, which underpins their freedom in Christ even as they are called to limit that freedom for the sake of others.
THEOLOGICAL AND THEMATIC CONNECTIONS
The instruction in 1 Corinthians 10:28 beautifully encapsulates the tension and balance between Christian liberty and Christian love. Theologically, it affirms God's absolute sovereignty over all creation, rendering any human attempt to "defile" food through idolatry ultimately meaningless in the eyes of God for the believer who understands this truth. However, it simultaneously elevates the principle of agape love, demonstrating that true freedom in Christ is not merely the right to do what one pleases, but the power to choose what is most beneficial for the spiritual well-being of others. This verse teaches that our actions, even in seemingly indifferent matters, carry spiritual weight and can either build up or tear down the faith of those around us, thus calling believers to a higher standard of selfless consideration.
REFLECTION AND APPLICATION
1 Corinthians 10:28 offers profoundly relevant wisdom for believers today, extending far beyond the specific issue of food offered to idols. It challenges us to critically examine how we exercise our Christian liberties in a world that often misunderstands or misinterprets our actions. The core principle is that our freedom in Christ, while precious and foundational, is not an end in itself but a means to serve and build up others. This means cultivating a sensitive and discerning heart, one that is quick to perceive how our choices—in entertainment, social media, lifestyle, or even theological discussions—might impact the conscience of a weaker brother or sister, or how they might be perceived by an unbelieving world. True spiritual maturity involves not just knowing our rights, but willingly laying them down when love demands it, always prioritizing the spiritual growth and witness of the Body of Christ.
Questions for Reflection
FAQ
Does this verse mean that all food offered to idols is inherently evil or defiled?
Answer: No, 1 Corinthians 10:28 does not teach that food offered to idols is inherently evil or defiled. In fact, Paul explicitly states in 1 Corinthians 8:4 that "an idol is nothing in the world, and that there is none other God but one." The concluding phrase of 1 Corinthians 10:28, "for the earth is the Lord's, and the fulness thereof," further reinforces God's ultimate ownership and sovereignty over all creation, meaning no food can be truly defiled by a pagan ritual. The instruction to abstain is not due to the meat's inherent defilement, but solely "for his sake that shewed it, and for conscience sake"—meaning for the sake of the other person's conscience, to avoid causing them to stumble or misinterpret the Christian's actions.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 10:28 primarily offers a practical ethical directive, its underlying principle finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. Christ, though possessing all divine prerogatives and liberties, willingly "emptied himself, taking the form of a servant" (Philippians 2:7), laying aside His divine rights and privileges for the sake of humanity. He did not insist on His own rights or comfort but consistently prioritized the spiritual well-being and salvation of others, even to the point of death on a cross (Philippians 2:8). His entire life was an act of profound self-denial and love, demonstrating that true freedom is found not in asserting one's rights, but in sacrificially serving others. Just as Paul instructs believers to consider the conscience of others and abstain for love's sake, so Christ, "who knew no sin, was made to be sin for us" (2 Corinthians 5:21), taking upon Himself the ultimate "stumbling block" of sin so that we might be reconciled to God. Therefore, the call to limit our liberty for the sake of another's conscience is a direct reflection of the selfless, condescending love of Christ, who perfectly exemplified the principle of seeking the good of others above His own.