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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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Flee evil arts; but all the more discourse in public regarding them. Speak to my sisters, that they love the Lord, and be satisfied with their husbands both in the flesh and spirit. In like manner also, exhort my brethren, in the name of Jesus Christ, that they love their wives, even as the Lord the Church. If any one can continue in a state of purity, to the honour of Him who is Lord of the flesh, let him so remain without boasting. If he begins to boast, he is undone; and if he reckon himself greater than the bishop, he is ruined. But it becomes both men and women who marry, to form their union with the approval of the bishop, that their marriage may be according to God, and not after their own lust. Let all things be done to the honour of God.
For it is the very extreme of intemperance to confound the times whose uses are discordant. And "whether ye eat or drink, do all to the glory of God"
"Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man. "For why is my liberty judged of by another conscience? For if I by grace am a partaker, why am I evil spoken of for that for which I give thanks? Whatever ye do, do all to the glory of God"—what you are commanded to do by the rule of faith.
To eat and drink to God’s glory is to eat and drink after giving thanks to the Creator.
If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" [Matthew 10:16] and let us "not be as the foolish, but as the wise," [Ephesians 5:15] in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God." [1 Corinthians 10:31]
Let all the things which you undertake and accomplish have this root and foundation, namely, that they tend to the glory of God.… When Paul said "If you do anything" ["whatever you do"], he has enclosed our whole existence in a single word, desiring that we never perform any act of virtue with an eye to human glory.
"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."
Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified?
"What then? whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, "for neither if we eat, are we the better; nor if we eat not, are we the worse." And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.
'And meditates on his law day and night.' [Psalm 1:2] The psalmist has already mentioned three things one must not do: follow the Counsel of the wicked; stand in the way of sinners; sit in the company of the insolent. These three things we must not do, but there are also two things that we must do, for it will not be sufficient for us to shun evil unless we seek good. 'But delights in the law of the Lord.' The psalm does not say fears the law, but delights in the law. There are many who observe the law through fear, but fear as a motive for action is far from meritorious. 'But delights in the law of the Lord' - wholeheartedly he obeys the Lord's command.
'And meditates on his law day and night.' Mere words cannot express adequately what the mind conceives. 'But delights in the law of the Lord.' Some one may say: 'Look, I want to obey the law of God, and so because I want to obey, I am happy.' But consider the words that follow. It is not enough to want the law of God, but one must meditate on His law day and night. 'Meditate day and night.' Someone else may object: 'This is too much for human nature to endure, for one must walk, and drink, and eat, and sleep, and perform all the other necessities of life. How, then, meditate on the law of God day and night, and especially since the Apostle says: "Pray without ceasing"? [1 Thess 5:17] How can I be praying during the time that I am sleeping?'
Meditation on the law does not consist in reading, but in doing, just as the Apostle says in another place: 'Whether you eat or drink, or do anything else, do all for the glory of God. [1 Cor. 10:31] Even if I merely stretch forth my hand in alms giving, I am meditating on the law of God; if I visit the sick, my feet are meditating on the law of God; if I do what is prescribed, I am praying with my whole body what others are praying with their lips. The Jews, indeed, prayed with their lips, but our prayer is works.
Do everything with care so that others may glorify God through you and not be scandalized.
He wishes, then, for all our actions to be accomplished with Christ as companion and witness, that we may do good things for him as the author and avoid what is evil for the sake of his fellowship. One who knows that Christ is his companion is ashamed to do evil. In good things, however, Christ is our helper, and in the face of evil things he is our defender.
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Summary
The apostle Paul's exhortation in 1 Corinthians 10:31 serves as a profound theological anchor, extending the scope of Christian devotion beyond overt religious acts to encompass every facet of daily existence. This verse challenges believers to live with an unwavering, intentional focus on honoring God in all actions, whether seemingly mundane or profoundly significant, thereby transforming ordinary life into an ongoing act of worship and testimony to His supreme worth.
Context
Literary Context
This verse provides a culminating principle for a significant portion of Paul's First Letter to the Corinthians, specifically chapters 8-10. In this section, Paul addresses the practical and ethical dilemmas faced by the Corinthian church, particularly concerning "meat offered to idols." He navigates the complexities of Christian liberty, the importance of a tender conscience towards weaker believers, and the dangers of compromising one's faith through participation in pagan practices. Paul's argument progresses from the principle of not causing a brother to stumble (1 Corinthians 8:9), through his own example of self-sacrifice for the sake of the gospel (1 Corinthians 9), and a warning against idolatry and presumption drawn from Israel's history (1 Corinthians 10:1-13). He then returns to the issue of idol meat, advising against participation in pagan feasts while allowing for the purchase of meat in the market without inquiry (1 Corinthians 10:25-27). Verse 31 acts as the overarching, foundational motivation for all these specific instructions, encapsulating the ultimate purpose behind every decision and action: the glory of God. It sets the highest standard, transcending specific rules to provide a universal ethical compass.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city in ancient Greece, known for its wealth, diverse population, and numerous pagan temples dedicated to deities like Aphrodite, Apollo, and Poseidon. Sacrifices to these gods were common, and the meat from these sacrifices was often sold in the public markets or consumed in temple feasts. For early Christians, many of whom were converts from paganism, the question of eating such meat was fraught with theological and social implications. Some, possessing "knowledge" of God's sole sovereignty, felt free to eat any meat, recognizing idols as nothing (1 Corinthians 8:4). Others, with weaker consciences or recent backgrounds in idol worship, found such acts deeply troubling, fearing participation in idolatry. Paul's instruction addresses this tension, not by providing a rigid dietary law, but by establishing a higher principle that prioritizes God's honor and the spiritual well-being of the community over individual liberty. The cultural context of public dining, social gatherings, and the pervasive presence of pagan worship made this a highly relevant and challenging issue for the Corinthian believers, requiring a principle that could guide their daily interactions and choices.
Key Themes
The central theme underscored by 1 Corinthians 10:31 is the comprehensive nature of Christian devotion. It expands the concept of worship from formal religious acts to encompass every aspect of life, from the most basic human needs like eating and drinking to "whatsoever ye do." This establishes holiness in daily life as a core principle, elevating ordinary activities into avenues for expressing faith and devotion. The verse also highlights the motivation for action for believers: understanding that life's ultimate purpose is to glorify God provides a clear, unifying motive for making decisions, especially in ethically complex situations. It reinforces the idea that all of life is sacred and can be offered back to God, echoing the call in Romans 12:1 to present one's entire life as a "living sacrifice." Furthermore, it implicitly touches on Christian witness, as living a life consistently aimed at God's glory naturally serves as a testimony to others, aligning with Paul's subsequent statement about seeking the profit of many, that they may be saved (1 Corinthians 10:33).
Exposition and Analysis
Key Word Analysis
From the base of δοκέω (dokeō), meaning "to seem, to think." Dóxa signifies the inherent majesty, excellence, radiance, and reputation of God. To do something "to the glory of God" means to act in a way that reflects His character, demonstrates His power, or points others towards His supreme worth. It is about making God's excellence visible and acknowledged.
This word encompasses every form of declension and means "all, any, every, the whole." Its inclusion here emphasizes the absolute and comprehensive nature of the command. No area of life is exempt; the principle applies universally to thoughts, words, and deeds, leaving no room for compartmentalization of one's faith.
This verb means "to make or do" in a very wide application, whether direct or indirect. It signifies action, performance, and execution. When combined with "all" and "to the glory of God," it transforms every human activity, from the most trivial to the most significant, into a potential act of worship and a means of honoring the divine.
Verse Breakdown
"Whether therefore ye eat, or drink"
This opening phrase uses two fundamental human activities—eating and drinking—as representative examples. These are not merely physical acts but encompass the broader sphere of daily sustenance, social interaction, and personal choices. The use of "whether... or" indicates a comprehensive scope, implying that even in the most ordinary and seemingly mundane aspects of life, the believer's conduct is to be governed by a divine principle. The "therefore" links this instruction back to the preceding discussions on Christian liberty and the conscience, indicating that the principle being laid out is the ultimate guiding light for those specific issues.
"or whatsoever ye do"
This phrase broadens the scope exponentially from the specific examples of eating and drinking to include every conceivable action, thought, and word. It is an all-encompassing statement, leaving no area of life outside the purview of this divine command. It challenges believers to view their entire existence—their work, leisure, relationships, decisions, and even their internal motivations—as opportunities to honor God. This prevents a compartmentalized faith where spiritual life is confined to religious services or private devotion.
"do all to the glory of God"
This is the central imperative and the ultimate purpose of the entire verse. "Do all" reiterates the comprehensive nature of the command, while "to the glory of God" specifies the ultimate aim. To do something "to the glory of God" means to act in a way that makes God's inherent excellence, majesty, and worth visible and acknowledged. It implies living in a manner that reflects His character, demonstrates His power, and draws others to worship Him. This is not about self-glorification or human praise, but about magnifying God's name and revealing His truth through one's life.
Literary Devices
Paul employs several literary devices to emphasize the profound and comprehensive nature of his command. The use of Merism is evident in the phrase "eat, or drink," which represents the totality of human activities and daily life by naming two common, often mundane, extremes. This is then expanded by the Hyperbole "or whatsoever ye do," which dramatically broadens the scope to include every possible action, leaving no aspect of life untouched by the divine imperative. The entire verse functions as a powerful Imperative Mood, issuing a direct command ("do all") that demands immediate and universal application. This directness underscores the non-negotiable nature of glorifying God in every action. The structure also presents a clear Climax, moving from specific examples (eating, drinking) to an all-encompassing statement ("whatsoever ye do"), culminating in the ultimate purpose ("do all to the glory of God").
Theological and Thematic Connections
The principle of doing all to the glory of God is a cornerstone of biblical theology, reflecting humanity's created purpose and the ultimate end of all things. It transcends mere ethical conduct, elevating every action into an act of worship and testimony. This command reveals that God's glory is not just an attribute but the very purpose for which the universe exists and for which humanity was created. When believers live according to this principle, they align themselves with God's sovereign design, participate in His redemptive plan, and bear witness to His supreme worth in a fallen world. It transforms the mundane into the sacred and provides a unifying motivation for every decision and endeavor, ensuring that the Christian life is not compartmentalized but is a holistic, integrated expression of devotion.
Reflection and Application
1 Corinthians 10:31 is a radical call to intentional, God-centered living that transforms every moment and every action into an opportunity for worship. It challenges us to move beyond a compartmentalized faith, where "spiritual" activities are separated from "secular" ones, and instead embrace a holistic understanding of discipleship. This means that whether we are at work, engaging in hobbies, spending time with family, or simply performing daily chores, our underlying motivation and the manner of our conduct should be aimed at reflecting God's character and honoring His name. It encourages us to pursue excellence, integrity, and love in all things, not for personal gain or human applause, but because our lives are a testimony to the God we serve. This principle frees us from the tyranny of external rules by providing an internal compass: "How can this activity, thought, or word bring glory to God?" It reminds us that even in our enjoyment of God's good gifts, our gratitude and stewardship should point back to the Giver.
Questions for Reflection
FAQ
What does it mean to "do all to the glory of God" in practical terms?
Practically, it means living in a way that makes God's excellence, character, and worth visible and acknowledged in every aspect of your life. This includes:
Does this verse mean I can't enjoy anything for my own pleasure?
Not at all. The command to glorify God does not negate enjoyment; rather, it elevates and sanctifies it. When we enjoy God's good gifts—food, drink, relationships, creation, work—with a heart of gratitude and recognition of Him as the Giver, our enjoyment itself can become an act of worship that glorifies Him. The key is the orientation of the heart and the ultimate purpose. If our pleasure becomes an idol or leads us away from God, then it ceases to glorify Him. However, when our enjoyment deepens our appreciation for God's goodness and leads us to praise Him, it fulfills the command. The verse is not about denying pleasure but about redirecting its ultimate aim towards God.
Christ-Centered Fulfillment
1 Corinthians 10:31 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. He is the one who perfectly glorified God in every single aspect of His earthly life, from His birth to His death and resurrection. Jesus declared, "I have glorified You on the earth, having accomplished the work which You have given Me to do" (John 17:4). Every word He spoke, every miracle He performed, every suffering He endured, and even His mundane activities were perfectly aligned with the Father's will and aimed at revealing the Father's glory. His life was the quintessential demonstration of doing "all to the glory of God." As believers, we are called to imitate Christ (Ephesians 5:1-2), and it is through our union with Him by the Holy Spirit that we are empowered to live lives that genuinely glorify God. The Spirit enables us to walk in newness of life (Romans 6:4), transforming our desires and empowering us to live not for ourselves but for Him who died and rose again (2 Corinthians 5:15). Ultimately, our glorifying God in all things points back to Christ, who is the "image of the invisible God" (Colossians 1:15) and through whom all things were created and for whom all things exist (Colossians 1:16). Our lives, lived for God's glory, become a testament to His redemptive power and a foretaste of the day when "every knee will bow... and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).