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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
Three Centuries of Reception
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If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."
For the hearts of men are firmly set on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." [1 Corinthians 10:32-33]
Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying,
"Even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved."
This is why he says, "I please all men in all things." "Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension."
The apostle wanted believers to please all men, and he took pleasure in pleasing them, not because he swelled up inside at their praise but because by being pleasing all might be edified in Christ.
It was not for his own temporal advantage that he has spoken of the peace of the era to come but for his fellow believers and neighbors, so that they should long for it to gain salvation and chain themselves with the bonds of unanimity.
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Summary
In 1 Corinthians 10:33, the Apostle Paul articulates a profound principle of Christian conduct, culminating his discourse on liberty and responsibility within the Corinthian church. He presents his own life as a paradigm of selfless accommodation, demonstrating that his primary aim in all his actions and choices is not personal gain or preference, but the spiritual well-being and ultimate salvation of others, thereby prioritizing the advancement of the gospel above all else.
Context
Literary Context
This verse serves as the powerful conclusion to Paul's extended argument concerning Christian liberty, particularly as it relates to eating meat sacrificed to idols, spanning from 1 Corinthians 8 through 1 Corinthians 10. Having established in 1 Corinthians 8:4-6 that idols are "nothing" and Christians possess freedom in Christ, Paul immediately pivots to the critical caveat: this freedom must be exercised with love and consideration for others, especially those with weaker consciences. He warns against causing a "stumbling block" (1 Corinthians 8:9), then illustrates this principle through his own apostolic example of self-denial for the sake of the gospel (1 Corinthians 9:19-23). The chapter then transitions to warnings from Israel's history against idolatry and presumption (1 Corinthians 10:1-13), before returning to practical guidelines for eating meat in public and private settings (1 Corinthians 10:14-32). 1 Corinthians 10:33 thus functions as a summary statement, encapsulating the overarching principle that should govern all Christian behavior: whatever we do, we should do it for the glory of God and the salvation of others, avoiding offense to anyone.
Historical & Cultural Context
The Corinthian church existed within a bustling, cosmopolitan Roman city, a hub of trade, philosophy, and diverse religious practices. Pagan temples were ubiquitous, and meat sacrificed to idols was a common part of daily life, sold in public markets and served at social gatherings. For new Gentile converts, especially, the transition from paganism to Christianity presented complex ethical dilemmas regarding participation in such activities. Some "stronger" believers, confident in their theological understanding that idols were powerless, felt free to eat this meat without reservation. Others, perhaps former idolaters or those with more scrupulous consciences, found such practices deeply troubling, fearing it might constitute participation in idolatry or compromise their newfound faith. Paul's instruction navigates this tension, not by imposing rigid legalism, but by appealing to the higher law of love and the evangelistic imperative. The cultural expectation of hospitality and social participation also played a role, as refusing certain foods or invitations could be seen as offensive, yet compromising one's faith was equally problematic. Paul's teaching provides a nuanced framework for living faithfully within a pluralistic society.
Key Themes
1 Corinthians 10:33 powerfully reinforces several key themes woven throughout Paul's letter to the Corinthians. Foremost among these is Selfless Love and Consideration for Others. Paul consistently elevates the needs of the community above individual rights or preferences, a principle he elaborates on in his famous discourse on love in 1 Corinthians 13. Closely related is the theme of Christian Liberty and Responsibility, where freedom is not an end in itself but a means to serve and build up others, as highlighted in 1 Corinthians 8:9-13. The verse also underscores the Evangelistic Imperative, revealing that the ultimate goal of Paul's self-sacrificing lifestyle is the salvation of the lost, echoing his commitment to "become all things to all people so that by all possible means I might save some" (1 Corinthians 9:22). Finally, Paul's willingness to present his own life as a model for imitation (1 Corinthians 11:1) is a recurring theme, demonstrating Apostolic Example as a practical guide for Christian living.
Exposition and Analysis
Key Word Analysis
Meaning "to be agreeable (or by implication, to seek to be so)." In this context, it signifies Paul's intentional effort to accommodate and adapt his behavior to others, not for personal popularity or flattery, but for a higher, spiritual purpose. It implies a desire to avoid causing offense and to create an environment conducive to receiving the gospel.
Meaning "to bear together (contribute), i.e. (literally) to collect, or (figuratively) to conduce; especially (neuter participle as a noun) advantage." Here, it refers to what is advantageous or beneficial, specifically in a spiritual sense. Paul is not seeking material or worldly advantage for himself, but the spiritual advantage and edification of the many.
Meaning "to save, i.e. deliver or protect (literally or figuratively)." This term refers to spiritual salvation, deliverance from sin, its power, and its eternal consequences, through faith in Jesus Christ. It highlights the ultimate, eternal purpose behind Paul's self-sacrificing conduct.
Verse Breakdown
"Even as I please all [men] in all [things],"
Paul sets himself forth as an example. The phrase "please all [men]" does not imply a relativistic compromise of truth or a desire for mere popularity. Instead, it speaks to his strategic adaptability and willingness to accommodate various cultural and personal sensitivities, as long as it does not violate God's truth. "In all [things]" emphasizes the comprehensive nature of this principle, applying to every aspect of his conduct and ministry, demonstrating a consistent, pervasive commitment to others' spiritual welfare.
"not seeking mine own profit,"
This clause establishes a clear contrast and defines the negative aspect of Paul's motivation. He explicitly denies that his actions are driven by self-interest, personal gain, or convenience. His own rights, preferences, or advantages are secondary and willingly set aside. This is a powerful statement against self-centeredness and a call to radical self-denial.
"but the [profit] of many, that they may be saved."
This clause provides the positive motivation and the ultimate purpose behind Paul's selflessness. His focus is entirely on the "profit" or spiritual advantage of "many" – a broad reference to both believers (whose faith might be strengthened) and unbelievers (who might come to faith). The telos, the ultimate goal, is explicitly stated: "that they may be saved." This reveals the evangelistic heart of Paul's ministry and the overarching aim of all Christian conduct: to remove obstacles and create pathways for people to encounter the saving grace of Jesus Christ.
Literary Devices
Paul employs several literary devices in this concise verse to convey his powerful message. The most prominent is Apostolic Example, where he directly presents his own life and ministry ("Even as I...") as the practical embodiment of the principles he has been teaching. This lends authority and authenticity to his exhortation. He also uses Contrast ("not seeking mine own profit, but the [profit] of many"), sharply distinguishing his selfless motivation from any self-serving agenda. This antithesis underscores the radical nature of Christian love. Furthermore, the phrase "in all [things]" can be seen as a form of Hyperbole or Generalization, emphasizing the comprehensive scope of his adaptability, though it is understood within the bounds of biblical truth. Finally, the concluding phrase "that they may be saved" functions as a clear Purpose Clause, explicitly stating the ultimate aim and driving force behind his actions, highlighting the evangelistic imperative that undergirds all Christian conduct.
Theological and Thematic Connections
Paul's declaration in 1 Corinthians 10:33 encapsulates a profound theological truth: Christian liberty is not an end in itself, but a means to the greater end of glorifying God and advancing His kingdom through the salvation of others. This selfless posture, prioritizing the spiritual well-being of others over personal rights or preferences, is a hallmark of true Christ-likeness. It reflects the very nature of God, who in His love, gave His Son for the salvation of humanity. This principle challenges believers to move beyond a self-focused spirituality to one that is outward-looking, missional, and deeply rooted in agape love. It teaches that our conduct, even in seemingly mundane areas of life, can either facilitate or hinder the gospel's reception, making every choice a potential act of worship or a stumbling block.
Reflection and Application
1 Corinthians 10:33 serves as a powerful mirror, inviting believers to critically examine the motivations behind their choices and the impact of their Christian liberties on those around them. In a culture that often champions individual rights and personal autonomy, Paul's teaching calls us to a counter-cultural posture of selfless consideration. It challenges us to ask: Are my actions, preferences, and freedoms truly serving the spiritual "profit" of others, or are they inadvertently creating barriers to the gospel? This applies not only to major life decisions but also to everyday interactions, social media presence, entertainment choices, and even our theological discussions. Living out this verse means cultivating a sensitive conscience, willing to lay down personal preferences for the sake of a weaker brother or an unbelieving neighbor. It compels us to live with an evangelistic intentionality, always considering how our lives can best commend Christ and draw others into His saving embrace.
Questions for Reflection
FAQ
Does "please all men" mean compromising on biblical truth or being a "people-pleaser"?
No, Paul is not advocating for flattery, compromise of truth, or a self-serving desire for popularity. The Greek word aréskō (G700) means "to be agreeable" or "to seek to satisfy," but in Paul's context, it is qualified by his ultimate purpose: "that they may be saved." Paul consistently stood firm on the truth of the gospel, even confronting Peter when necessary (Galatians 2:11-14). His "pleasing" was a strategic adaptability in non-essential matters (like food customs or social interactions) to remove unnecessary obstacles to the gospel, not to dilute its message. It's about being winsome and approachable for the sake of Christ, rather than being offensive or exclusionary for personal preference. As he states in 1 Corinthians 9:22, he became "all things to all people so that by all possible means I might save some."
Christ-Centered Fulfillment
Paul's exemplary selflessness in 1 Corinthians 10:33 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Paul's willingness to set aside his "own profit" for the "profit of many, that they may be saved" is a direct imitation of Christ's supreme act of self-emptying. The Son of God, though existing in the form of God, "did not consider equality with God as something to be exploited, but emptied himself by taking the form of a servant, being born in human likeness" (Philippians 2:6-7). Jesus did not seek His own comfort or glory but came to serve and "to give his life as a ransom for many" (Mark 10:45). His entire earthly ministry, culminating in His crucifixion, was an act of profound self-sacrifice, motivated by divine love for the "profit" (eternal salvation) of humanity. He "pleased" the Father perfectly and became "all things" to humanity by fully identifying with our fallen condition, bearing our sins on the cross "that whoever believes in him should not perish but have eternal life" (John 3:16). Thus, Paul's exhortation is not merely a moral imperative but a call to embody the very spirit of Christ, whose life and death are the ultimate demonstration of selfless love for the salvation of the world.