the Week of Proper 24 / Ordinary 29
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New King James Version
1 Corinthians 10:29
Bible Study Resources
Concordances:
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I don't mean that you think it is wrong. But the other person might think it is wrong. That's the only reason not to eat it. My own freedom should not be judged by what another person thinks.
I mean his conscience, not yours--do not eat it.) For why should my liberty be determined by another man's scruples?
Conscience I saye not thyne: but the coscieuce of that other. For why shuld my liberte be iudged of another manes conscience:
Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?
I mean, of course, his conscience, not yours. For why should my freedom be judged by someone else's conscience?Romans 14:16;">[xr]
Now by "conscience" I do not mean your own, but the other person's; for why is my freedom judged by another's conscience?
I don't mean you think it is wrong, but the other person might. But why, you ask, should my freedom be judged by someone else's conscience?
conscience, I say, not your own, but the other's; for why is my liberty judged by another conscience?
Conscience, I say, not thy own, but of the other: for why is my liberty judged by another [man's] conscience?
I do not mean your conscience, but his. For why should my liberty be determined by someone else's conscience?
Conscience, I say, not your own, but the other's conscience. For why is my liberty judged by another conscience?
Conscience I say, not thy own, but that of the other: for why is my liberty judged by another's conscience?
But now I mean his conscience, not your own. "Why, on what ground," you may object, "is the question of my liberty of action to be decided by a conscience not my own?
thi conscience, but of an othere. But wherto is my fredom demed of an othere mannus conscience?
conscience, I say, not thine own, but the other’s; for why is my liberty judged by another conscience?
the other one's conscience, I mean, not your own. For why should my freedom be determined by someone else's conscience?
and by conscience I mean for the sake of the other man's, not yours. For why is my freedom [of choice] judged by another's conscience [another's ethics—another's sense of right and wrong]?
conscience, I say, not thine own, but the other's; for why is my liberty judged by another conscience?
Right and wrong, I say, not for you, but for the other man; for the fact that I am free is not dependent on another man's sense of right or wrong.
however, I don't mean your conscience but that of the other person. You say, "Why should my freedom be determined by someone else's conscience?
but conscience, I mean, not thine own, but that of the other: for why is my liberty judged by another conscience?
but I say, the conscience, not yours, but his who told you. But why is my liberty to be ruled by the conscience of others ?
The conscience I speak of, is not your own, but his who told you. But why is my liberty judged of, by the conscience of others?
Conscience I say, not thine owne, but of the others: for why is my libertie iudged of another mans conscience?
It might not be a matter of conscience for you, but it is for the other person.) For why should my freedom be limited by what someone else thinks?
How the other person feels is important. We are not free to do things that will hurt another person.
I mean the other's conscience, not your own. For why should my liberty be subject to the judgment of someone else's conscience?
And the conscience, I say, not thine, but of that other: for why should my libertie be condemned of another mans conscience?
But the conscience of which I speak, is not yours, but the conscience of him who told you: for why is my liberty judged by another man''s conscience?
But, conscience, I mean, not thine own, but the other's, - for why is my freedom to be judged by another's conscience?
Conscience I say, not thy own, but the other’s. For why is my liberty judged by another man’s conscience?
Conscience I say, not thyne, but of the other. For why is my libertie, iudged of another mans conscience?
that is, not your own conscience, but the other person's conscience. "Well, then," someone asks, "why should my freedom to act be limited by another person's conscience?
I do not mean your own conscience, but the other person’s. For why is my freedom judged by another person’s conscience?
Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
Now I am not speaking about your own conscience, but the conscience of the other person. For why is my freedom judged by another's conscience?
But I say conscience, not that of himself, but that of the other. For why is my freedom judged by another's conscience?
and conscience, I say, not of thyself, but of the other, for why [is it] that my liberty is judged by another's conscience?
Neuertheles I speake of consciece, not thine, but of ye other. For why shulde my liberty be iudged of another mas coscience?
when I say conscience, I don't mean your own, but that of the other: for why should I expose my liberty to the censure of another man's conscience?
But, except for these special cases, I'm not going to walk around on eggshells worrying about what small-minded people might say; I'm going to stride free and easy, knowing what our large-minded Master has already said. If I eat what is served to me, grateful to God for what is on the table, how can I worry about what someone will say? I thanked God for it and he blessed it!
I do not mean yours but the other person's. For why is my freedom being judged by another's conscience?
You'll just be looking out for the other person when you do it like this. That's the only reason to keep from eating it. Don't freak out and worry about what everyone else is thinking about what you're doing. You know what is right and what is not.
I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience?
I do not mean your own conscience, but the other person's. For why is my freedom judged by another's conscience?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
not: 1 Corinthians 10:32, 1 Corinthians 8:9-13, Romans 14:15-21
why: Romans 14:16, 2 Corinthians 8:21, 1 Thessalonians 5:22
Reciprocal: Romans 14:3 - judge Romans 15:8 - I say 1 Corinthians 8:7 - with 1 Corinthians 8:10 - shall not
Cross-References
The name of the first is Pishon; it is the one which skirts the whole land of Havilah, where there is gold.
(They dwelt from Havilah as far as Shur, which is east of Egypt as you go toward Assyria.) He died in the presence of all his brethren.
And Saul attacked the Amalekites, from Havilah all the way to Shur, which is east of Egypt.
And they went to Ophir, and acquired four hundred and twenty talents of gold from there, and brought it to King Solomon.
Jehoshaphat made merchant ships [fn] to go to Ophir for gold; but they never sailed, for the ships were wrecked at Ezion Geber.
Ishmerai, Jizliah, and Jobab were the sons of Elpaal.
Of the priests: Jedaiah, Jehoiarib, and Jachin;
and their brethren, heads of their fathers' houses--one thousand seven hundred and sixty. They were very able men for the work of the service of the house of God.
Then you will lay your gold in the dust, And the gold of Ophir among the stones of the brooks.
It cannot be valued in the gold of Ophir, In precious onyx or sapphire.
Gill's Notes on the Bible
Conscience I say, not thine own,.... Which is well informed about these things, and is fully persuaded that an idol is nothing, and that things sacrificed to idols are nothing; and as they cannot profit a man, or help forward his comfort, peace, and happiness, so they cannot hinder them:
but of the others; either the weak brother, or the unbelieving master of the feast; it is for the sake of their consciences such food must not be eaten, lest either the one should be grieved, or the other reproach:
for why is my liberty judged of another man's conscience? this is not an objection of the Corinthians, setting forth the unreasonableness of being condemned, for the use of their Christian liberty by another's conscience, be he who he will, believer or unbeliever, when they had an undoubted right to such an use, and their own consciences did not condemn them: but they are the words of the apostle, expressing his own sense, that it was not right and fitting that he should make use of his liberty, and eat under such a circumstance as here pointed out, and so his liberty should be condemned as sinful by another man's conscience; since the weak believer would be apt to censure, judge, and condemn him as a libertine, and the unbeliever as an atheist, or one that had no regard to any religion at all; and therefore he reasons, that it was best to abstain from eating, rather than expose his liberty to such a censure and condemnation.
Barnes' Notes on the Bible
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 ... - 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 peopleâs consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: âPerhaps you will say, But why is my liberty to be ruled by another manâs conscience?â Doddridge supposes that this and 1 Corinthians 10:30 come in as a kind of parenthesis, to prevent their extending his former caution beyond what he designed. âI 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 manâs conscience?â But it is probable that this is not an objection. The sense may be thus expressed: âI am free; I have âlibertyâ 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 âmisconstrued, misjudged, condemnedâ (for so the word κÏιÌνεÏαι krinetai 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.â
Clarke's Notes on the Bible
Verse 29. 30. For why is my liberty judged of another man's conscience? c.] Though in the case of flesh offered to idols, and other matters connected with idolatry, (on which it appears there was much of a tender conscience among some of the Corinthians,) it was necessary to sacrifice something to an over-scrupulous conscience, yet the Gospel of Christ did not lay any man under this general burthen, that he must do nothing at which any weak brother might feel hurt or be stumbled for the liberty of the Gospel must not take for its rule the scrupulosity of any conscience for if a man, by grace-by the allowance or authority of the Gospel, partake of any thing that God's bounty has sent, and which the Gospel has not forbidden, and give thanks to God for the blessing, no man has right or authority to condemn such a person. This seems to be the meaning of these two verses; and they read a lesson of caution to rash judges, and to those who are apt to take offence.
