1 Corinthians 10:25
Whatsoever is sold in the shambles, eat, asking no question for conscience sake.
Having said that they could not drink the cup of the Lord and the cup of the devils, and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he says, Whatsoever is sold in the shambles, eat, asking no question. For, says he, if you eat in ignorance and not knowingly, you are not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance.
Nor does he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he does not even suffer them to question; i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one’s self with so much as this, what it is that is set before us. So that even he that eats, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man’s intention make him unclean. Wherefore he says, asking no question.
1 Corinthians 10:26
For to the Lord belongs the earth and the fullness thereof. Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also,
1 Corinthians 10:27
If one of them that believe not bids you, says he, to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry does so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, says, Whatsoever is set before you, eat.
1 Corinthians 10:28-29
But if any man say unto you, This has 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 fullness thereof.
Do you see how both when he bids them eat and when they must abstain, he brings forward the same testimony? For I do not forbid, says 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 says he for I said not your conscience, but his. For I have already said, ‘for his sake that showed it.’ And again, v. 29, Conscience, I say, not your own, but the other’s.
- But perhaps some one may say, The brethren indeed, as is natural, you spare, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to you? Was it not your own word, ‘What have I to do with judging them that are without?’ Wherefore then do you on the contrary care for them? Not for him is my care, he replies, but in this case also for you. To which effect also he adds,
For why is my liberty judged by another conscience? meaning by liberty, that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: God has made me free and above all reach of injury, but the Gentile knows not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, ’ Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony.’ And what then? it may be said. What harm is it to us, should he judge us unfairly? But how much better to give him no room to judge at all! For if you abstain, he will not even say this. How, say you, will he not say it? For when he sees me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination? It is not so at all. For you partake, not as of idol-sacrifices, but as of things clean. And if you make no nice enquiry, it is that you may signify that you fear not the things set before you; this being the reason why, whether you enter a house of Gentiles or go into the market, I suffer you not to ask questions; viz. lest you become timid and perplexed, and occasion yourself needless trouble.