Some wise words by Charles Hodge on a relevant passage from I Corinthians:
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29, 30. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another (man's) conscience? For it I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
As in the preceding vs. 25, 27 the word conscience refers to one's own conscience, to prevent its being so understood in v. 28, Paul adds the explanation, 'Conscience, I say, not thine own, but of the other's.' That is, 'I do not mean your conscience, but the conscience of the man who warned you not to eat.' For why is my liberty judged of another man's conscience? These and the words following admit of three interpretations.
1. If connected with the preceding clause, they must give the reason why Paul meant "the conscience of the other."'Conscience I say, not one's own, but of the other; for why is my liberty (or conscience) to be judged by another man's conscience? if I eat with thanksgiving (and with a good conscience, why am I blamed?') The obvious objection to this interpretation is, that it exalts a subordinate clause into the principal matter. It was plain enough that Paul did not mean the man's own conscience, and therefore it is unnecessary to take up two verses to prove that he did not. Besides, this interpretation makes the apostle change sides. He has from the beginning been speaking in behalf of the weak. This interpretation makes him here speak almost in terms of indignation in behalf of the strong, who certainly need no advocate. They did not require to be told that their liberty was not to be restricted by the scruples of the weak.
2. A much better sense is obtained by connecting this passage with the 28th verse. 'Do not eat out of regard to the conscience of your brother; for why should my (your) liberty be judged (i.e. condemned) by another conscience; why should I be blamed for what I receive with thanksgiving?' That is, why should I make such a use of my liberty as to give offense? This brings the passage into harmony with the whole context, and connects it with the main idea of the preceding verse, and not with an intermediate and subordinate clause. The very thing the apostle has in view is to induce the strong to respect the scruples of the weak. They might eat of sacrificial meat at private tables with freedom, so far as they themselves were concerned; but why, he asks, should they do it so as to give offense, and cause the weak to condemn and speak evil of them.
3. This passage is by some commentators regarded as the language of an objector, and not as that of the apostle. The strong, when told not to eat on account of the conscience of a weak brother, might ask, 'Why is my liberty judged by another's conscience - why should I be blamed for what I receive with thanksgiving?' (The 'gar', according to this view, is not for, but intensive, why then.) This gives a very good sense, but it is not consistent with the following verse (which is connected with v. 30 by 'ouv', and not by 'de').
Paul does not go on to answer that objection, but considers the whole matter settled. The second interpretation is the only one consistent alike with what precedes and with what follows. 'Do not eat when cautioned not to do so; for why should you so use your liberty as to incur censure? Whether therefore you eat or drink, do all for the glory of God.' Why is my liberty judged, i.e. judged unfavorably or condemned. If I by grace am a partaker; literally, if I partake with thanksgiving. The word, grace, is here used in the sense of gratia, thanks, as in the common phrase to say grace. See Luke 6:32, 1 Timothy 1:12, etc.
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29, 30. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another (man's) conscience? For it I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
As in the preceding vs. 25, 27 the word conscience refers to one's own conscience, to prevent its being so understood in v. 28, Paul adds the explanation, 'Conscience, I say, not thine own, but of the other's.' That is, 'I do not mean your conscience, but the conscience of the man who warned you not to eat.' For why is my liberty judged of another man's conscience? These and the words following admit of three interpretations.
1. If connected with the preceding clause, they must give the reason why Paul meant "the conscience of the other."'Conscience I say, not one's own, but of the other; for why is my liberty (or conscience) to be judged by another man's conscience? if I eat with thanksgiving (and with a good conscience, why am I blamed?') The obvious objection to this interpretation is, that it exalts a subordinate clause into the principal matter. It was plain enough that Paul did not mean the man's own conscience, and therefore it is unnecessary to take up two verses to prove that he did not. Besides, this interpretation makes the apostle change sides. He has from the beginning been speaking in behalf of the weak. This interpretation makes him here speak almost in terms of indignation in behalf of the strong, who certainly need no advocate. They did not require to be told that their liberty was not to be restricted by the scruples of the weak.
2. A much better sense is obtained by connecting this passage with the 28th verse. 'Do not eat out of regard to the conscience of your brother; for why should my (your) liberty be judged (i.e. condemned) by another conscience; why should I be blamed for what I receive with thanksgiving?' That is, why should I make such a use of my liberty as to give offense? This brings the passage into harmony with the whole context, and connects it with the main idea of the preceding verse, and not with an intermediate and subordinate clause. The very thing the apostle has in view is to induce the strong to respect the scruples of the weak. They might eat of sacrificial meat at private tables with freedom, so far as they themselves were concerned; but why, he asks, should they do it so as to give offense, and cause the weak to condemn and speak evil of them.
3. This passage is by some commentators regarded as the language of an objector, and not as that of the apostle. The strong, when told not to eat on account of the conscience of a weak brother, might ask, 'Why is my liberty judged by another's conscience - why should I be blamed for what I receive with thanksgiving?' (The 'gar', according to this view, is not for, but intensive, why then.) This gives a very good sense, but it is not consistent with the following verse (which is connected with v. 30 by 'ouv', and not by 'de').
Paul does not go on to answer that objection, but considers the whole matter settled. The second interpretation is the only one consistent alike with what precedes and with what follows. 'Do not eat when cautioned not to do so; for why should you so use your liberty as to incur censure? Whether therefore you eat or drink, do all for the glory of God.' Why is my liberty judged, i.e. judged unfavorably or condemned. If I by grace am a partaker; literally, if I partake with thanksgiving. The word, grace, is here used in the sense of gratia, thanks, as in the common phrase to say grace. See Luke 6:32, 1 Timothy 1:12, etc.
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