TRV
Translation
King James Version
For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
Complete Jewish Bible
If I participate with thankfulness, why am I criticized over something for which I myself bless God?”
Berean Standard Bible
If I partake in the meal with thankfulness, why am I denounced because of that for which I give thanks?
American Standard Version
If I partake with thankfulness, why am I evil spoken of for that for which I give thanks?
World English Bible Messianic
If I partake with thankfulness, why am I denounced for that for which I give thanks?
Geneva Bible (1599)
For if I through Gods benefite be partaker, why am I euill spoken of, for that wherefore I giue thankes?
Young's Literal Translation
and if I thankfully do partake, why am I evil spoken of, for that for which I give thanks?
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In the KJVVerse 28,598 of 31,102
Study This Verse
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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Clement of AlexandriaAD 215
The Stromata Book 4
"Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God"—what you are commanded to do by the rule of faith.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul is saying that an idolater can have it both ways. On the one hand, he can glory in his idols, and on the other hand he can attack the apostle for eating what has been sacrificed to them, even if the latter does so after giving thanks to God. Such a person has an excuse for remaining in his error and sets a bad example to the brethren.
John ChrysostomAD 407
Homily on 1 Corinthians 25
"If I by grace partake, why am I evil spoken of for that for which I give thanks?" "Of what dost thou 'by grace partake?' tell me." Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his.
"Why then abstain?" say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which maketh me unclean, and the purpose of heart worketh the pollution. But what is, "why am I evil spoken of for that for which I give thanks?" "I, for my part" saith he "give thanks to God that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?"
"But these things, even as it is," say you, "will the Gentile allege, when he seeth me not making enquiry." In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave thee grace and set thee on high and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance which hath been such a gain to thee as to be matter of special thanksgiving, should so injure others as to make them even blaspheme.
"Nay, why," saith he, "do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'?" Because thou canst not persuade him, even though thou shouldest say it ten thousand times: weak as he is and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?
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
1 Corinthians 10:30 encapsulates a believer's rhetorical question regarding the tension between personal Christian liberty, exercised with gratitude to God, and the criticism or misunderstanding that may arise from others. It addresses the dilemma of a conscience made clear by grace, yet still facing reproach for actions that are, from the believer's perspective, sanctified by thanksgiving, thereby highlighting the delicate balance between individual freedom and communal responsibility within the early church in Corinth.
CONTEXT
Literary Context: This verse is situated within Paul's extensive discussion in 1 Corinthians 8-10 concerning food sacrificed to idols. Chapters 8 and 9 establish the principles of Christian liberty, the importance of love for weaker brothers, and Paul's own example of self-denial for the sake of the Gospel. Chapter 10 serves as a strong warning against idolatry and self-indulgence, drawing lessons from Israel's wilderness experiences. Paul transitions from the dangers of participating in pagan feasts to the practical implications of eating food that might have been offered to idols but is now sold in the marketplace. He emphasizes that while the food itself is neutral, the act of eating it must not cause a brother to stumble or bring disrepute to the Christian faith. Verse 30 presents a hypothetical scenario from the perspective of a "stronger" believer who feels justified in their actions due to their clear conscience and act of thanksgiving, setting the stage for Paul's concluding directives on glorifying God and avoiding offense in 1 Corinthians 10:31-33.
Historical & Cultural Context: Ancient Corinth was a bustling port city, a melting pot of various cultures and religions, with numerous temples and public feasts where meat sacrificed to idols was commonly consumed. Much of the meat sold in the markets would have originated from these temple sacrifices. For early Christians, especially those from a Jewish background or new converts from paganism, the association of this food with idolatry was a significant spiritual and ethical concern. Eating such food, even if purchased from a market, could be perceived as participating in idolatry or validating pagan practices. The "stronger" believers, often those with a more developed understanding of Christian liberty (that "an idol is nothing" as stated in 1 Corinthians 8:4), felt free to eat this food, particularly if they gave thanks to God for it. However, this freedom often clashed with the sensitivities of "weaker" believers whose consciences were still troubled by the food's origin, or with outsiders who might misinterpret Christian actions as syncretism.
Key Themes: 1 Corinthians 10:30 contributes to several overarching themes in the Corinthian correspondence. Foremost is the theme of Christian Liberty vs. Love. While believers are indeed free in Christ, Paul consistently argues that this freedom is not an end in itself but must be exercised within the bounds of love for one's neighbor, especially the weaker brother (1 Corinthians 8:9-13). Another critical theme is Avoiding Stumbling Blocks and Offense. Paul urges believers to avoid any action that might cause another to fall or bring disrepute to the Gospel (1 Corinthians 10:32). The verse also touches on the Sanctifying Power of Thanksgiving, implying that a grateful heart posture transforms the food for the individual believer (1 Timothy 4:4-5). Ultimately, all actions, including the exercise of liberty, must be directed towards the Glory of God (1 Corinthians 10:31).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Corinthians 10:30 is a Rhetorical Question. Paul puts forth a question that he expects his readers to consider deeply, not necessarily to answer directly. This technique allows him to articulate the perspective of the "stronger" believer—one who feels justified in their actions—before providing his definitive theological and practical guidance in the subsequent verses. The question also carries a subtle Irony, as the very act of giving thanks, which is meant to honor God and purify the food for the believer, becomes the point of contention and criticism from others. This highlights the complex social dynamics and the need for wisdom beyond mere personal rights.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 10:30 serves as a pivot point in Paul's discourse on Christian liberty, moving from the individual's right to the community's well-being. Theologically, it underscores the profound truth that while grace grants freedom, this freedom is not absolute but is always to be exercised within the framework of love and consideration for others. The act of thanksgiving is presented as a means by which the believer's conscience is cleared and food is sanctified, reflecting a deep trust in God's provision and sovereignty over creation, regardless of its previous associations. However, this personal spiritual freedom must yield to the higher call of unity and witness within the body of Christ and to the world, preventing actions that might cause a brother to stumble or bring reproach upon the Gospel.
REFLECTION AND APPLICATION
1 Corinthians 10:30 challenges believers today to thoughtfully examine the intersection of their personal liberties and their communal responsibilities. In an increasingly polarized world, Christians often find themselves in "gray areas" where biblical principles are clear, but their application to specific cultural or social contexts is less so. This verse reminds us that while our conscience may be clear before God regarding a particular action, we must also consider how that action is perceived by others, especially those who are weaker in faith or those outside the church. True spiritual maturity is not merely about asserting one's rights but about willingly foregoing those rights for the sake of love, unity, and the advancement of the Gospel. It calls us to a posture of humility and self-sacrifice, prioritizing the edification of the body of Christ and the integrity of our witness over personal preference or convenience. Our ultimate aim, as Paul concludes, should be to do all things to the glory of God.
Questions for Reflection
FAQ
Does 1 Corinthians 10:30 mean I can do anything as long as I give thanks?
Answer: Not exactly. While giving thanks to God for food, as Paul mentions, does sanctify it for the individual believer (as seen in 1 Timothy 4:4-5), the broader context of 1 Corinthians 10 and chapters 8-9 clearly shows that Christian liberty is not absolute. Paul consistently balances freedom with love and consideration for others. The rhetorical question in 1 Corinthians 10:30 highlights the believer's perspective but is immediately followed by Paul's directive in 1 Corinthians 10:31-33 to do all things for God's glory and to avoid causing offense to Jews, Gentiles, or the church of God. Therefore, while personal thanksgiving is vital, it must be exercised within the bounds of love, unity, and effective witness.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 10:30 directly addresses the believer's liberty and thanksgiving, its deeper Christ-centered fulfillment lies in the ultimate example of Christ Himself. Jesus, though possessing all divine prerogatives and freedoms, willingly laid them aside for the sake of others. His life was not about asserting His rights, but about self-emptying love (Philippians 2:5-8). He became "evil spoken of" and reviled (as prophesied in Psalm 69:9 and quoted in Romans 15:3), not for exercising a personal liberty, but for bearing the sins of humanity. His ultimate act of "giving thanks" was not over food, but in the institution of the Lord's Supper, where He gave thanks over the bread and wine, transforming symbols of His impending sacrifice into a means of grace and communion (Luke 22:19-20). Thus, the believer's liberty "by grace" is a reflection of the grace extended by Christ, and the call to consider others' consciences mirrors Christ's own sacrificial love, which always sought the edification and salvation of others, even at the cost of His own reputation and life (John 13:34-35).