Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. "Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience." It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5, and 1-Timothy 1:5, it is taken in a larger sense. "We ought, says Paul, to obey princes, not merely for the sake of wrath, but also for that of conscience" -- that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren -- that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place. Some manuscripts repeat the statement -- The earth is the Lord's. But the probability is, that some reader having put it on the margin, it had crept into the text. [1] It is not, however, a matter of great importance. For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. "In restricting yourself, for the sake of another man's conscience, your liberty is not thereby made subject to him." If in the name of the Corinthians, the meaning will be this: "You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others." I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged, then, I explain here as meaning -- to be condemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors -- that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul's exhortation.

Footnotes

1 - It is omitted in the Alex., Clermont, and in all of the more ancient MSS.; and in the Syriac, Arabic, and Vulgate versions. -- Ed.

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 people's consciences, and in some sense to give up their liberty to their opinions and feelings. Macknight and some others understand it as an objection: "Perhaps you will say, But why is my liberty to be ruled by another man's conscience?" 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. "I 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 man's conscience?" But it is probable that this is not an objection. The sense may be thus expressed: "I am free; I have "liberty" 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 "misconstrued, misjudged, condemned" (for so the word κρίνεται 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."

For why is my liberty judged of another man's conscience? etc. - 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 offense.

Conscience, I say, not thine own, but of the other: (8) for why is my liberty judged of another [man's] conscience?
(8) A reason: for we must take heed that our liberty is not spoken of as evil, and that the benefit of God which we ought to use with thanksgiving is not changed into impiety. And this is through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the apostle takes these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.

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.

Conscience . . . of the other--the weak brother introduced in 1-Corinthians 10:28.
for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [GROTIUS]. Thus the "for," &c., is an argument for 1-Corinthians 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [ESTIUS], or that my liberty should cause the destruction of my weak brother?" [MENOCHIUS]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in 1-Corinthians 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [VATABLUS, CONYBEARE and HOWSON]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.

Conscience I say, not thy own - I speak of his conscience, not thine. For why is my liberty judged by another's conscience - Another's conscience is not the standard of mine, nor is another's persuasion the measure of my liberty.