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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 10:23–33.
In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates. - But,
I.He gives a caution against abusing our liberty in lawful things.
That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.
II.He tells them that what was sold in the shambles they might eat without asking questions.
The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (Co1 10:26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, Ti1 4:4, Ti1 4:5. To the pure all things are pure, Tit 1:15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.
III.He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (Co1 10:27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.
IV.Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain:
Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.
V.He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was et before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
VI.The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (Co1 10:31, Co1 10:32), namely, that 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 fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, Co1 10:32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.
VII.He presses all upon them by his own example:
Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, Co1 10:33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Historical interpretation
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And for those who are aiming at perfection there is proposed the rational gnosis, the foundation of which is "the sacred Triad." "Faith, hope, love; but the greatest of these is love." Truly, "all things are lawful, but all things are not expedient," says the apostle: "all things are lawful for me, but all things edify not." And, "Let no one seek his own advantage, but also that of his neighbour," so as to be able at once to do and to teach, building and building up.
Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
It is true that anyone who is an idolater will seek what pleases him alone. He will place scandals in the way of the weaker brother’s conscience. This is why we ought to be quick to resist doing just what we want to do, for the love of Christ and for the salvation of our neighbors.
"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good."
Seest thou his exact wisdom? Because it was likely that they might say, "I am perfect and master of myself, and it does me no harm to partake of what is set before me;" "Even so," saith he, "perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion." For both these he mentioned, saying, "All things are not expedient, all things edify not;" and using the former with reference to one's self, the latter, to one's brother: since the clause, "are not expedient," is a covert intimation of the ruin of the person to whom he speaks; but the clause, "edify not," of the stumbling block to the brother.
Wherefore also he adds, "Let no man seek his own;" which he every where through the whole Epistle insists upon and in that to the Romans; when he says, "For even Christ pleased not Himself:" and again, "Even as I please all men in all things, not seeking mine own profit." And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where "seeks his own," but both "to the Jews became as a Jew and to them that are without law as without law," and used not his own "liberty" and "right" at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.
The question is not merely whether you are eating with a clear conscience. It is whether what you are doing is of benefit to your brother.
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Summary
1 Corinthians 10:24 encapsulates a foundational principle of Christian ethics, urging believers to prioritize the welfare and benefit of others over their own self-interest or personal advantage. This verse serves as a crucial guide for fostering community, exercising spiritual liberty responsibly, and reflecting the selfless love of Christ in all interactions, both within the church and in the broader world.
Context
Literary Context
This verse is strategically placed within Paul's extended discourse in 1 Corinthians 8-10 concerning Christian liberty, particularly regarding the eating of meat sacrificed to idols. Having established in 1 Corinthians 8 that idols are nothing, Paul nonetheless cautioned against exercising one's freedom in a way that would cause a "stumbling block" for a weaker brother or sister. In 1 Corinthians 9, he then presented himself as an example of self-denial for the sake of the gospel, foregoing his rights as an apostle to win more people to Christ. Chapter 10 continues this theme, using the history of Israel in the wilderness as a cautionary tale against idolatry and presumption, highlighting the dangers of spiritual complacency even for those who have experienced God's blessings. Verse 24, therefore, acts as a practical summary and application of these preceding arguments, shifting the focus from individual rights to communal responsibility and the pursuit of mutual edification, culminating in Paul's overarching principle to "do all to the glory of God" (1 Corinthians 10:31).
Historical & Cultural Context
The Corinthian church was situated in a bustling, cosmopolitan port city renowned for its wealth, diverse religious practices, and moral laxity. The issue of eating meat sacrificed to idols was a significant practical challenge. Much of the meat sold in the marketplace, or served at social gatherings (including those hosted by non-believers), would have been previously offered in pagan temples. For some believers, particularly those with a background in paganism, eating such meat might have been seen as participating in idolatry or compromising their faith. For others, who understood that idols were not real gods, it was a matter of indifference. Paul's instruction here navigates this complex social landscape, emphasizing that while the act itself might be permissible, the impact on others' consciences and witness was paramount. The culture also placed a high value on personal honor and rights, making Paul's call to selflessness particularly counter-cultural and challenging for the Corinthian believers.
Key Themes
1 Corinthians 10:24 contributes significantly to several major themes woven throughout Paul's letter to the Corinthians. Firstly, it powerfully reinforces the theme of Christian Liberty and Responsibility. While believers are indeed free in Christ, this freedom is not an excuse for selfish indulgence but a call to responsible action that considers the spiritual well-being of others, as also seen in Romans 14:13. Secondly, the verse highlights the critical theme of Love and Edification within the Community. Paul consistently argues that all actions within the church should be aimed at building up the body of Christ, not tearing it down through division or self-centeredness, a principle articulated clearly in 1 Corinthians 14:26. Finally, it speaks to the theme of Selflessness and Sacrificial Living, echoing Paul's own example of foregoing his rights for the sake of the gospel (1 Corinthians 9:19-23) and foreshadowing the profound teaching on love in 1 Corinthians 13, particularly 1 Corinthians 13:5.
Exposition and Analysis
Key Word Analysis
This verb, G2212, means "to seek (literally or figuratively)." In this context, it implies an active pursuit, a deliberate effort, or a concentrated desire. Paul is not merely suggesting a passive awareness but a proactive orientation of one's will and actions towards a specific end. The negative command "Let no man seek his own" thus forbids the active pursuit of one's personal advantage as the primary motivation.
Derived from G1438, a reflexive pronoun meaning "himself, his own." This refers to one's personal interests, benefits, preferences, or rights. The phrase "his own" stands in direct contrast to "another's," emphasizing the shift from an inward, self-focused orientation to an outward, other-focused one. It highlights the natural human tendency towards self-preservation and personal gain that the gospel calls believers to transcend.
This term, G2087, means "other or different." In this context, it refers to another person, specifically their welfare, advantage, or good. The KJV's supplied word "[wealth]" is an interpretation that limits the scope; the Greek "τὸ ἑτέρου" (to heterou) is broader, encompassing anything that pertains to the well-being or spiritual profit of another individual. Paul's directive is to seek the good of the other, not their possessions.
Verse Breakdown
"Let no man seek his own"
This is a direct, emphatic prohibition. The Greek structure uses a double negative (mēdeis zēteitō), making the command very strong: "Let no one at all seek his own interests." It challenges the innate human tendency towards self-centeredness and self-preservation, which often manifests as a pursuit of personal comfort, gain, or preference above all else. This clause serves as a clear counter-cultural statement in a society, like ancient Corinth, that often valued individual honor and rights.
"but every man another's [wealth]"
This clause presents the positive counterpart and the commanded alternative. The conjunction "but" (allá, G235) signifies a strong contrast. Instead of pursuing one's own interests, "every man" (hékastos, G1538) – meaning each and every individual believer – is called to actively seek the good, welfare, or advantage of "another" (héteros, G2087). As discussed in the Key Word Analysis, the KJV's supplied "[wealth]" narrows the meaning. The original Greek "τὸ ἑτέρου" (to heterou) is much broader, encompassing the overall well-being and spiritual profit of one's neighbor. This command reorients the Christian's focus from self to community, from individual gain to mutual edification.
Literary Devices
The verse employs several significant literary devices. Antithesis is central, contrasting "his own" with "another's," creating a sharp dichotomy between self-interest and other-centeredness. This direct opposition highlights the radical nature of the Christian ethic Paul is advocating. The use of imperative mood ("Let no man seek," "but every man [seek]") functions as a direct command, underscoring the non-negotiable nature of this principle for Christian conduct. Furthermore, there is an element of synecdoche in the KJV's translation of "[wealth]," where a part (material possessions) is used to represent the whole (the overall well-being or advantage of another). While the original Greek is broader, the KJV's choice emphasizes a tangible aspect of "another's" good. Finally, the verse functions as a maxim or aphorism, a concise statement of a general truth or rule of conduct, making it memorable and easily applicable as a guiding principle for believers.
Theological and Thematic Connections
1 Corinthians 10:24 distills a profound theological truth about the nature of Christian love and community. It asserts that genuine spiritual maturity is marked not by the assertion of individual rights or the pursuit of personal gratification, but by a selfless orientation towards the well-being of others. This principle flows directly from the very character of God, who in Christ demonstrated ultimate self-giving love. It transforms the concept of "freedom" from a license for self-indulgence into an opportunity for service, recognizing that our actions always have an impact on the body of Christ and the world around us. By seeking another's good, believers participate in the divine work of building up the church and bearing witness to the transformative power of the gospel.
Reflection and Application
The call in 1 Corinthians 10:24 to "seek another's wealth" (or, more accurately, another's good) is a radical challenge to our natural human inclination towards self-preservation and personal gain. In a world that often celebrates individualism and encourages the pursuit of one's own desires, this verse redirects our gaze outward, compelling us to consider the impact of our choices on those around us. This applies not only to major life decisions but also to the myriad small interactions of daily life: how we use our time, spend our money, engage in conversations, or exercise our freedoms. True Christian living means consistently asking, "How will this benefit or build up my brother or sister? How can I use my liberty to serve, rather than merely please, myself?" It fosters a culture of empathy, humility, and sacrificial love within the Christian community, making it a powerful witness to a self-centered world.
Questions for Reflection
FAQ
Does "wealth" in this verse refer only to financial gain?
No, the KJV translation of "wealth" (which is italicized to indicate it was supplied by the translators) can be misleading here. The original Greek phrase "τὸ ἑτέρου" (to heterou) literally means "that which belongs to another" or "the other's." In context, and supported by Paul's broader teaching, it refers to the benefit, welfare, good, or advantage of another person, not specifically their material possessions. Paul's emphasis is on seeking the overall well-being and spiritual profit of others, not their financial enrichment. This is consistent with the call to love and edification found throughout 1 Corinthians and other Pauline epistles, such as Philippians 2:4, which similarly urges believers to "look not every man on his own things, but every man also on the things of others."
Christ-Centered Fulfillment
1 Corinthians 10:24 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the supreme example of one who did not "seek his own," but entirely sought "another's wealth" – the eternal good and salvation of humanity. Though existing in the very form of God, Christ "did not consider equality with God as something to be used for His own advantage" (Philippians 2:6), but emptied Himself, taking the form of a servant. His entire earthly ministry, culminating in His sacrificial death on the cross, was a relentless pursuit of our welfare, our reconciliation with God, and our eternal life. He laid down His life for His friends (John 15:13), bearing our sins in His own body on the tree (1 Peter 2:24). Therefore, when Paul commands believers to seek another's good, he is not merely giving a moral precept, but calling us to imitate the very heart of our Savior. Our selfless acts of love and service to others are not just good deeds; they are reflections of the Lamb of God who takes away the sin of the world, and a participation in His ongoing redemptive work in the world, demonstrating the transforming power of His love to a watching world (John 13:34-35).