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Selected Verse: 1 Corinthians 10:29 - King James

Verse	Translation	Text
1Co 10:29	King James	Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Conscience . . . of the other--the weak brother introduced in Co1 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 Co1 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 Co1 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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Conscience . . . of the other--the weak brother introduced in Co1 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 Co1 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 Co1 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.

Notes on the Bible, by Albert Barnes, [1834]
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 Co1 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."

Notes on the Bible, by Albert Barnes, [1834]

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 Co1 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."

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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.

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