Shambles, or "meat market"
ειδωλοθυτον subst. neuter of the adj. ειδωλοθυτος, is obviously a Jewish term for ιεροθυτον or the rare θεοθυτον. It denotes the meat which derives from heathen sacrifices, though without the intolerable implication of the sanctity of what is offered to heathen gods, or the divinity of these gods (κατειδωλος). The heathen in 1 C. 10:28 refers to ιεροθυτον, while Paul uses ειδωλοθυτον. The term is first found in 4Macc 5:2: κρεων υειων και ειδωλοθυτων αναγκαζειν απογευεσθαι. It does not occur in Josephus. In secular Gk. It is as rare as ειδωλον in the sense of an idol. The Rabbinic words are, "sacrifice to the dead", and "sacrifice in honor of unreal entities."
Jews were forbidden to eat flesh sacrificed to idols. They were also forbidden to trade in it. It defiled like a corpse if one came into contact with it in an enclosed space. To force a Jew to eat it was to enforce apostasy. The reference was not to the flesh which went into the Temple, but to that which came out. The strict prohibition reflects the resolute resistance of Judaism to any kind of religious syncretism. It's basis, namely, that the flesh is offered to the dead or to unreal entities, shows that it is primarily religious. It rests on a strict application of the First Commandment and not on superstition, fear of spirits, etc.
Paul will allow the enjoyment of ειδωλοθυτον apart from the cultic act itself (1C. 10:14-22) and so long as it does not violate the law of love (8:1-13). In this connection he appeals (10:26) to Ps.24:1. He can take this attitude only because Faith has overcome Jewish legalism from within. In the Apostolic decree of Acts 15:29; 21:25, and in Rev. 2:14,20, we do not have full freedom from legalism. Among the Nicolaitans the desire to eat meat sacrificed to idols is an expression of Libertinism, i.e., of complete renunciation of any commitment to the will of God, as may be seen from their general licentiousness. The same is probably true of Paul's opponents at Corinth.
TDNT II:378-379
