1 Corinthians 10:30
For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
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(30) For if I by grace be a partaker.—Better, If I thankfully partake, why am I evil spoken of for that for which I give thanks? Such a question might be asked by some who object to the restriction on their liberty which the advice just given implies. To the querulous objector the Apostle gives no definitely limited reply. He lays down in the following verses the great principles which should guide all Christian life, and by which therefore every detail of it should be regulated.

10:23-33 There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. 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 great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.For if I by grace be a partaker - Or rather, "If I partake by grace; if by the grace and mercy of God, I have a right to partake of this; yet why should I so conduct as to expose myself to the reproaches and evil surmises of others? Why should I lay myself open to be blamed on the subject of eating, when there are so many bounties of Providence for which I may be thankful, and which I may partake of without doing injury, or exposing myself in any manner to be blamed?"

Why am I evil spoken of - Why should I pursue such a course as to expose myself to blame or censure?

For that for which I give thanks - For my food. The phrase "for which I give thanks" seems to be a periphrasis for "food," or for that of which he partook to nourish life. It is implied that he always gave thanks for his food; and that this was with him such a universal custom, that the phrase "for which I give thanks" might be used as convenient and appropriate phraseology to denote his ordinary food. The idea in the verse, then, is this: "By the favor of God, I have a right to partake of this food. But if I did, I should be evil spoken of, and do injury. And it is unnecessary. God has made ample provision elsewhere for my support, for which I may be thankful. I will not therefore expose myself to calumny and reproach, or be the occasion of injury to others by partaking of the food offered in sacrifice to idols."

30. For—The oldest manuscripts omit "For."

by grace—rather, "thankfully" [Alford].

I … be partaker—I partake of the food set before me.

evil spoken of—by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes.

give thanks—which consecrates all the Christian's acts (Ro 14:6; 1Ti 4:3, 4).

If I by grace be a partaker; if I by the goodness of God, whose the earth is, and the fulness thereof; or by the grace of knowledge, by which God hath given me to understand that I may do that, as to which others less knowing stumble; can eat such meat (out of the idol’s temple) as part of it hath been offered to the idol, or with thanksgiving partake of such meat, (for so cariv signifies, Luke 6:32 17:9), why am I blasphemed, or evil spoken of, for that for which I can give God thanks? That is, I ought not to cause another to speak evil of me for using of meat, but rather than run that danger, to abstain from such meat which I could otherwise eat of, and give God thanks: for in so doing I should but abuse my liberty, and instead of giving God thanks, I should grievously offend God, not at all consulting his glory.

For if I by grace be a partaker,.... Either of Christian liberty, through the grace of God; or of the creatures God has given men to eat of through his goodness, and which are enjoyed by the saints with thankfulness:

why am I evil spoken of for that for which I give thanks? that is, why should I expose myself to evil tongues, the blasphemies and reproaches of men, by eating things of this kind, under this circumstance, when there are so many creatures I can use without offence, and be thankful for? or why should my liberty be reproached through an imprudent use of it, for which I have the utmost reason to be thankful? wherefore upon the whole it is best to deny one's self in such a case, rather than risk one's character, the glory of God, and the honour of religion.

For if I by {y} grace be a partaker, why am I evil spoken of for that for which I give thanks?

(y) If I may through God's grace eat this meat or that meat, why should I through my fault cause that benefit of God to turn to my blame?

30. by grace] Rather, with gratefulness.

1 Corinthians 10:30. Ἐγω, I) This expression has reference to his legitimate power [See 1 Corinthians 10:23].—τί βλασφημοῦμαι, why am I evil spoken of) by him, who does not use his liberty, i.e. no man can reprove me (but βλασφημεῖν, to speak calumniously of, is even worse), as if I were acting contrary to my conscience.—ὑπὲρ οὗ, for which) i.e. why am I assailed with reproaches for my thanksgiving?—εὐχαριστῶ, I give thanks) Thanksgiving sanctifies all meat; it denies the authority of idols, and asserts the authority of God.—1 Timothy 4:3-4; Romans 14:6.

Verse 30. - For if I. The "for" should be omitted. There is no copula in the best manuscripts. By grace. The word may also mean "with thankfulness" (comp. Romans 14:6. "He that eateth, to the Lord he eateth, for he giveth God thanks;" 1 Timothy 4:3, "Meats which God hath created to be received with thanksgiving;" compare our phrase," saying grace"). Another view of these clauses interprets them to mean "You should refrain because, by net doing so, you give occasion to others to judge you" - a rule which has been compared with Romans 14:16, "Let not your good be evil spoken of." Whichever view be taken, it is clear that theoretically St. Paul sided with the views of the "strong," but sympathetically with those of the "weak." He pleaded for some concession to the scrupulosity of ever morbid consciences, he disapproved of a defiant, ostentatious, insulting liberalism. On the other hand, he discouraged the miserable micrology of a purblind and bigoted superstition, which exaggerated the importance of things external and indifferent. He desiderated more considerateness and self denial on the one side; and on the other, a more robust and instructed faith, he would always tolerate the scruples of the weak, but would not suffer either weakness or strength to develop itself into a vexatious tyranny. 1 Corinthians 10:30By grace (χάριτι)

Better, as Rev., in margin, with thankfulness: with an unsullied conscience, so that I can sincerely give thanks for my food. Compare Romans 14:6; 1 Timothy 4:4, 1 Timothy 4:5.

Am I-evil-spoken of (βλασφημοῦμαι)

In the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So Matthew 9:3; Matthew 26:65; John 10:36. In the epistles frequently as here, with the classical meaning of slandering or defaming.

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