1 Corinthians 10:31

1 Corinthians 10:25-33 25. Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: 25. Quicquid in macello venditur, edite, nihil disceptantes propter conscientiam. 26. For the earth is the Lord's, and the fulness thereof. 26. Domini enim est terra, et plenitudo eius. ( Psalm 24:1 .) 27. If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. 27. Si quis autem infidelium vos vocat, et vultis ire, quicquid vobis apponitur edite, nihil disceptantes propter conscientiam. 28. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof: 28. Quodsi quis vobis dixerit, Hoc est idolo immolatum: ne edatis propter eum qui indicavit, et propter conscientiam. 29. Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience? 29. Conscientiam autem dico, non tuam, sed alterius: utquid enim libertas mea indicatur ab alia conscientia? 30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? 30. Si ergo per gratiam sum particeps, quid in eo blasphemor, in quo gratias ago? 31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 31. Sive ergo editis, sive bibitis, sive quid aliud facitis, omnia in gloriam Dei facite. 32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 32. Nullis satis offendiculo, sive Iudaeis, sive Graecis, et Ecclesiae Dei: 33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. 33. Quemadmodum ego quoque per omnia omnibus placeo, non quaerens quod mihi est utile, sed quod multis, ut salvi fiant. 25. Whatsoever is sold in the shambles He has spoken above of dissembling in connection with idolatry, or, at least, as to those actions which the Corinthians could not engage in, without professing themselves to be the associates of the wicked in their superstitions. He now requires them, not merely to abstain from all professions of idolatry, but also to avoid carefully all occasions of offense, which are wont to arise from the indiscriminate use of things indifferent. For, although there was but one kind of offense on the part of the Corinthians, [595] there were, at the same time different degrees of it. Now, as to the eating of food, he makes, in the first place, this general statement -- that it is lawful to eat, with a safe conscience, any kind of food, because the Lord permits it. In the second place, he restricts this liberty as to the use of it -- lest weak consciences should be injured. Thus this conclusion is divided into two parts the first relates to liberty and power as to things indifferent: the second to a limitation of it -- that the use of it may be regulated in accordance with the rule of love. Debating nothing [596] 'Anakrinesthai, the word that Paul makes use of, means to reason on both sides, [597] in such a way, that the person's mind vacillates, inclining now to this side, and then to that. [598] Accordingly, in so far as concerns a distinction of meats, he frees our consciences from all scruple and hesitation; because it is proper that, when we are certain from the word of the Lord that he approves of what we do, we should have ease and tranquillity in our minds. For conscience sake -- that is to say, Before the judgment-seat of God -- "In so far as you have to do with God, there is no occasion for your disputing with yourself, whether it be lawful or not. For I allow you to eat freely of all kinds of meat, because the Lord allows you everything without exception." 26. The earth is the Lord's He establishes, from the testimony of David, the liberty which he had allowed. ( Psalm 24:1 , and Psalm 50:12 .) But it will be asked by some one, "What has this to do with the point?" I answer, If the fullness of the earth [599] is the Lord's, there is nothing in the world that is not sacred and pure. We must always keep in view, what the question is of which the Apostle treats. It might be doubted, whether the creatures of God were polluted by the sacrifices of the wicked. Paul says they are not, inasmuch as the rule and possession of the whole earth remain always in the hands of God. Now, what things the Lord has in his hands, he preserves by his power, and consequently sanctifies them. The sons of God, therefore, have the pure use of everything, because they receive them no otherwise than from the hand of God. The fullness of the earth, [600] is an expression which is made use of by the Prophet to denote the abundance of blessings, with which the earth is furnished and adorned by the Lord. For if the earth were stripped of trees, herbs, animals, and other things, it would be like a house devoid of furniture and every kind of utensil: nay more, it would be mutilated and disfigured. Should any one object, that the earth is cursed on account of sin, the answer is easy -- that he has an eye to its pure and perfect nature, because Paul is speaking of believers, to whom all things are sanctified through Christ. 27. If any one of them that believe not invites you. Here follows an exception, to this effect, that if a believer has been warned, that what is set before him has been offered to an idol, and sees that there is a danger of offense being given, he sins against the brethren if he does not abstain. He shows then, in short, that care must be taken not to hurt weak consciences. When he says -- and you are willing to go, he intimates indirectly, that he does not altogether approve of it, and that it would be better if they declined, but as it is a thing indifferent, he does not choose to forbid it absolutely. And, certainly, there could be nothing better than to keep at a distance from such snares -- not that those are expressly to be condemned, who accommodate themselves to men only in so far as conscience permits, [601] but because it becomes us to proceed with caution, [602] where we see that we are in danger of falling. 29. Conscience, I say, not thine own He always carefully takes heed not to diminish liberty, or to appear to take from it in any degree. "Thou oughtest to bear with the weak conscience of thy brother, that thou mayest not abuse thy right, so as to give occasion of offense to him; but in the meantime thy conscience remains, nevertheless, free, because it is exempted from that subjection. Let not, therefore, the restraint which I impose upon thee as to outward use, become by any means a snare to entangle thy conscience." It must be observed here, that the term conscience is taken here in its strict acceptation; for in Romans 13:5 , and 1 Timothy 1:5 , it is taken in a larger sense. "We ought, says Paul, to obey princes, not merely for the sake of wrath, but also for that of conscience" -- that is, not merely from fear of punishment, but because the Lord orders it so, and it is our duty. Is it not reasonable, too, that we should for the same reason accommodate ourselves to weak brethren -- that is, because we are to this extent subject to them in the sight of God? Farther, the end of the commandment is love out of a good conscience Is not the affection of love included in a good conscience? Hence its meaning here is, as I have already stated, more restricted, inasmuch as the soul of a pious man looks exclusively to the tribunal of God, has no regard to men, is satisfied with the blessing of liberty procured for it by Christ, and is bound to no individuals, and to no circumstances of time or place. Some manuscripts repeat the statement -- The earth is the Lord's. But the probability is, that some reader having put it on the margin, it had crept into the text. [603] It is not, however, a matter of great importance. For why is my liberty It is doubtful, whether Paul speaks in this way of himself, or whether he makes this objection in the name of the Corinthians. If we take it as spoken in his own name, it will be a confirmation of the preceding statement. "In restricting yourself, for the sake of another man's conscience, your liberty is not thereby made subject to him." If in the name of the Corinthians, the meaning will be this: "You impose upon us an unjust law, in requiring that our liberty should stand or fall at the caprice of others." I am of opinion, that Paul says this of himself, but explains it in another way, for hitherto I have been stating the views of others. To be judged, then, I explain here as meaning -- to be condemned, agreeably to the common acceptation of the word in Scripture. Paul warns us of the danger that must ensue, if we make use of our liberty unreservedly, so as to give occasion of offense to our neighbors -- that they will condemn it. Thus, through our fault, and our unreasonableness, the consequence will be, that this special benefit from God will be condemned If we do not guard against this danger, we corrupt our liberty by our abuse of it. This consideration, then, tends very much to confirm Paul's exhortation. 30. If therefore by grace. This argument is similar to the preceding one, or nearly so. "As it is owing to the kindness of God that all things are lawful for me, why should I act in such a manner, that it should be reckoned to my account as a vice?" We cannot, it is true, prevent the wicked from reviling us, nor even the weak from being sometimes displeased with us; but Paul here reproves the forwardness of those, who of their own accord give occasion of offense, and hurt weak consciences, when neither necessity or expediency calls for it. He would have us, then, make a good use of our benefits, [604] that the weak may not have occasion of reviling from our inconsiderate use of liberty. 31. Whether, therefore, ye eat, or drink Lest they should think, that in so small a matter they should not be so careful to avoid blame, he teaches that there is no part of our life, and no action so minute, [605] that it ought not to be directed to the glory of God, and that we must take care that, even in eating and drinking, we may aim at the advancement of it. This statement is connected with what goes before; for if we are eagerly desirous of the glory of God, as it becomes us to be, we will never allow, so far as we can prevent it, his benefits to lie under reproach. It was well expressed anciently in a common proverb, that we must not live to eat; but eat to live [606] Provided the end of living be at the same time kept in view, the consequence will thus be, that our food will be in a manner sacred to God, inasmuch as it will be set apart for his service. 32. Be not occasions of stumbling to any This is the second point, which it becomes us to have an eye to -- the rule of love. A desire, then, for the glory of God, holds the first place; a regard to our neighbor holds the second He makes mention of Jews and Gentiles, not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible, gain them. ( 1 Corinthians 9:20 , 21.) 33. Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord -- as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed -- that they may be saved Hence what is opposed to their salvation ought not to be conceded to them, [607] but we must use prudence, and that of a spiritual kind. [608] Footnotes: [595] "Car combien que les Corinthiens faissent en cela plusieurs fautes qui estoyent toutes comprises sous vne generalite;" -- "For although the Corinthians in this case committed many faults which were all comprehended under one general description." [596] "Sans en enquerir rien;" -- "Without asking any question as to it." [597] "Debatre en son entendement pour et contre, comme on dit;" -- "To debate in one's mind for and against, as they say. [598] 'Anakrino, properly means to examine narrowly It is stated by Bloomfield, that "the best recent Commentators consider the expression meden anakrinontes, as put for meden kreas (that is, kreatos genos) anakrinontes, examining no kind of meat, to see whether it be idol-meat or not." This interpretation is natural, and agrees particularly well with the expression, as repeated in the 27^th verse. -- Ed [599] "C'est a dire, le contenu d'icelle;" -- "That is to say, what it contains." [600] "Lequel mot nous auons traduit, Le contenu de la terre;" -- "Which expression we have rendered -- What the earth contains." [601] "Seulement autant que faire se pent sans offenser Dieu;" -- "Only so far as they can do so without offending God." [602] "Auec grand auis et prudence;" -- "With great care and prudence." [603] It is omitted in the Alex., Clermont, and in all of the more ancient MSS.; and in the Syriac, Arabic, and Vulgate versions. -- Ed. [604] "C'est a dire, de nestre liberte;" -- "That is to say, of our liberty." [605] "Qu'il n'y a rien en toute nostre vie, tant petit soit-il;" -- "That there is nothing in our whole life, be it ever so small." [606] The proverbial expression referred to occurs in Auctor. ad Herenn. 4. 28: -- "Esse oportet ut vivas, non vivere ut edas;" -- "You should eat to live -- not live to eat." -- Ed. [607] "I1 ne leur faut pas accorder, et s'accommoder a eux en cela;" -- "It is not proper to concede to them, and to accommodate ourselves to them in that." [608] The view here given by Calvin of the spirit by which Paul was actuated in this part of his conduct, is most successfully brought out, at greater length, by the Reverend Andrew Fuller, when comparing 1 Corinthians 10:33 , with Galatians 1:10 . -- "Though both these kinds of action are expressed by one term -- to please -- yet they are exceedingly diverse; no less so than a conduct which has the glory of God and the good of mankind for its object, and one that originates and terminates in self. The former of these passages should be read in connection with what precedes and follows it, ( 1 Corinthians 10:31-33 .) Hence it appears plain, that the things in which the Apostle pleased all, men, require to be restricted to such things as tend to their profit, that they may be saved.' Whereas the things in which, according to the latter passage, he could not please men, and yet be the servant of Christ, were of a contrary tendency. Such were the objects pursued by the false teachers whom he opposed, and who desired to make a fair show in the flesh, lest they should suffer persecution for the cross of Christ.' ( 1 Corinthians 6:12 .) The former is that sweet inoffensiveness of spirit which teaches us to lay aside all selfwill and self-importance, that charity which seeketh not her own,' and is not easily provoked;' it is that spirit, in short, which the same writer elsewhere recommends from the example of Christ himself: We, then, who are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor, for his good to edification: for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.' But the latter spirit referred to is that sordid compliance with the corruptions of human nature, of which flatterers and deceivers have always availed themselves, not for the glory of God or the good of men, but for the promotion of their own selfish designs." -- Fullers Works, volume 3.--- Ed.

{9} Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. (9) The conclusion: we must order ourselves in such a way that we seek not ourselves, but God's glory, and so the salvation of as many as we may. In which the apostle does not thrust himself to the Corinthians (even his own flock) as an example, except so that he calls them back to Christ, to whom he himself has regard.

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Whether therefore ye eat, … — Of a reverend Scotch divine it is said, that "he did even eat and drink and sleep eternal life." These common actions also are steps in our Christian walking, despise them not, therefore, but refer them to that supreme scope. Socrates, even in his recreations, profited his companions no less than if he had been reading lectures to them. παιζων ουδεν ηττον ελυσιτελει τοις συνδιατριβουσιν αυτω . (Xenoph.) Plato and Xenophon thought it fit and profitable that men’s speeches at meals should be written. Quicquid agas propter Deum agas, saith one. Propter te, Domine, propter te, saith another. (Drus. Apophth.) The glory of God ought to eat up all other ends, as Moses’ serpent did the sorcerers’ serpents; or as the sun puts out the light of the fire. Jovinian the emperor’s motto was, Scopus vitae Christus.

The apostle, in these three last verses, layeth down three rules, to direct Christians how to use their liberty as to things that are of an indifferent nature, neither in themselves commanded nor forbidden in the word of God. His first rule is in this verse, to do whatsoever we do to the glory of God. This is a general rule, not to be restrained to the eating of meat offered to idols, of which the former discourse had been. It is a general rule, not applicable alone to eating and drinking, but to all other human actions. The reasonableness of this rule appeareth from our consideration, that the glory of God was the end of our creation; The Lord hath made all things for himself, Proverbs 16:4 : and indeed it is impossible it should be otherwise; for whereas every reasonable agent both propounds to himself some end of his actions, and the best end he can imagine, it is impossible but that God also, in creating man, should propound to himself some end, and there being no better end than his own glory, he could propound no other unto himself. The glory of God being the end which he propounded to himself in creating man, it must needs follow, that that must be the chief and greatest end which any man can propound to himself in his actions. God is then glorified by us, when by our means, or by occasion of us, he is well spoken of in the world, or by our obedience to his will: this our Saviour hath taught us, John 17:4 ,6 . No man in any of his actions hath a liberty from this rule; so as though a man, as to many things, hath a liberty to marry or not to marry, to eat meats or not to eat them, to wear this apparel or not to wear it; yet he is not even in such things as these so at liberty, but he ought to look about, and to consider circumstances, which will be most for the honour of God, the credit of the gospel, and reputation of religion. And the judgment of this is to be made from circumstances, the difference of which may make that unlawful which otherwise would be lawful, and that lawful which under other circumstances would be unlawful.

Whether therefore ye eat or drink,.... Which may principally refer to eating things sacrificed to idols, and drinking the libations of wine offered to them, since this is the subject of the apostle's discourse; in doing of which he directs them to have the glory of God in view, and so to conduct, that that end may be answered: and it may also be applied to common eating and drinking, or to ordinary meals upon food, about which there is no dispute; and which common actions of life are done to the glory of God, when every mercy is considered and owned as coming from him; and when we confess ourselves unworthy of any; and when we ascribe all we have to the free and unmerited goodness of God; and enjoy every mercy of this kind, as a fruit of our Father's love to us, as a blessing of the covenant, and as coming to us through the blood of Christ; when we are contented and satisfied with what we have, and act faith continually on God for future fresh supplies, and give thanks for all we receive: and if this, then much more eating and drinking in an ordinance way should be directed to the glory of God and Christ, as eating the bread, and drinking the wine in the Lord's supper; and which is so done, when it is done in a decent and reverend manner, in the exercise of faith, discerning the Lord's body, eating his flesh, and drinking his blood in a spiritual manner, without dependence on the actions done, and in remembrance of the love of God and Christ. Or whatsoever ye do; in a natural, civil, or religious respect, in preaching, hearing, praying, fasting, giving of alms, &c. whatever in the closet, in the family, in the church, or in the world, in private, or in public: do all to the glory of God; God's glory is the end of all his works and actions; in creation, providence, and grace; in election, in the covenant, in the blessings and promises of it, in redemption, in the effectual calling, and in bringing many sons to glory. The same is the end of all Christ's actions, as man and Mediator, of his doctrines and miracles, of his obedience, sufferings, and death in this world, and of his interceding life in the other; who, as he lives to make intercession for us, lives unto God, to the glory of God; and therefore the glory of God should be the end of all our actions: besides, without this no action can be truly called a good one; if a man seeks himself, his own glory, and popular applause, or has any sinister and selfish end in view in what he does, it cannot be said, nor will it be accounted by God to be a good action. The Jews have a saying much like this, "let all thy works be done to the glory of God" (p); which one of their commentators (q) explains thus: "even when thou art employed in eating and drinking, and in the business of life, thou shalt not design thy bodily profit, but that thou mayest be strong to do the will of thy Creator.'' (p) Pirke Abot, c. 2, sect. 12. (q) Bartenora in ib.

There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. 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 great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.

31. Contrast Zec 7:6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (Jer 22:15, 16). to the glory of God—(Col 3:17; 1Pe 4:11)—which involves our having regard to the edification of our neighbor.

Whether therefore ye eat or drink - This direction should be strictly and properly applied to the case in hand; that is, to the question about eating and drinking the things that had been offered in sacrifice to idols. Still, however, it contains a general direction that is applicable to eating and drinking at all times; and the phrase "whatsoever ye do" is evidently designed by the apostle to make the direction universal. Or whatsoever ye do - In all the actions and plans of life; whatever he your schemes, your desires, your doings, let all be done to the glory of God. Do all to the glory of God - The phrase "the glory of God" is equivalent to the honor of God; and the direction is, that we should so act in all things as to "honor" him as our Lawgiver, our Creator, our Redeemer; and so as to lead others by our example to praise him and to embrace His gospel. A child acts so as to honor a father when he always cherishes reverential and proper thoughts of him; when he is thankful for his favors; when he keeps his laws; when he endeavors to advance his plans and his interests; and when he so acts as to lead all around him to cherish elevated opinions of the character of a father. He "dishonorers" him when he has no respect to his authority; when he breaks his laws; when he leads others to treat him with disrespect. In like manner, we live to the glory of God when we honor him in all the relations which he sustains to us; when we keep his laws; when we partake of his favors with thankfulness, and with a deep sense of our dependence; when we pray unto him; and when we so live as to lead those around us to cherish elevated conceptions of his goodness, and mercy, and holiness. Whatever plan or purpose will tend to advance His kingdom, and to make him better known and loved, will be to His glory. We may observe in regard to this: (1) That the rule is "universal." It extends to everything. If in so small matters as eating and drinking we should seek to honor God, assuredly we should in all other things. (2) it is designed that this should be the constant rule of conduct, and that we should be often reminded of it. The acts of eating and drinking must be performed often; and the command is attached to that which must often occur, that we may be often reminded of it, and that we may be kept from forgetting it. (3) it is intended that we should honor God in our families and among our friends. We eat with them; we share together the bounties of Providence; and God designs that we should honor Him when we partake of His mercies, and that thus our daily enjoyments should be sanctified by a constant effort to glorify Him. (4) we should devote the strength which we derive from the bounties of His hand to His honor and in His service. He gives us food; He makes it nourishing; He invigorates our frame; and that strength should not be devoted to purposes of sin, and profligacy, and corruption. it is an act of high dishonor to God, when he gives us strength, that we should at once devote that strength to pollution and to sin. (5) this rule is designed to be one of the chief directors of our lives. It is to guide all our conduct, and to constitute a "test" by which to try our actions. Whatever can be done to advance the honor of God is right; whatever cannot be done with that end is wrong. Whatever plan a man can form that will have this end is a good plan; whatever cannot be made to have this tendency, and that cannot be commended, continued, and ended with a distinct and definite desire to promote His honor, is wrong, and should be immediately abandoned. (6) what a change would it make in the world if this rule were every where followed! How differently would even professing Christians live! How many of their plans would they be constrained at once to abandon! And what a mighty revolution would it at once make on earth should all the actions of people begin to be performed to promote the glory of God! (7) it may be added that sentiments like that of the apostle were found among the Jews, and even among pagans. Thus, Maimonides, as cited by Grotius, says, "Let everything be in the name of Heaven," that is, in the name of God. Capellus cites several of the rabbinical writers who say that all actions, even eating and drinking, should be done "in the name of God." See the "Critici Sacri." Even the pagan writers have something that resembles this. Thus, Arrian Ephesians 1:19 says, "Looking unto God in all things small and great.' Epictetus, too, on being asked how anyone may eat so as to please God, answered, "By eating justly, temperately, and thankfully."

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. This may mean either, ‘Do all things with a view to the glory of God.’ Let that be the object constantly aimed at; or, ‘Do all things in such a way that God may be glorified.’ There is little difference between these modes of explanation. God cannot be glorified by our conduct unless it be our object to act for his glory. The latter interpretation is favored by a comparison with 1 Peter 4:11 , “That God in all things may be glorified.” See Colossians 3:17 . All the special directions given in the preceding discussion are here summed up. ‘Let self be forgotten. Let your eye be fixed on God. Let the promotion of his glory be your object in all you do. Strive in every thing to act in such a way that men may praise that God whom you profess to serve.’ The sins of the people of God are always spoken of as bringing reproach on God himself. Romans 2:24 . Ezekiel 36:20 , Ezekiel 36:23 . It is by thus having the desire to promote the glory of God as the governing motive of our lives, that order and harmony are introduced into all our actions. The sun is then the center of the system. Men of the world have themselves for the end of their actions. Philosophers tell us to make the good of others the end; and thus destroy the sentiment of religion, by merging it into philanthropy or benevolence. The Bible tells us to make the glory of God the end. This secures the other ends by making them subordinate, while at the same time it exalts the soul by placing before it an infinite personal object. There is all the difference between making the glory of God (the personal Jehovah) the end of our actions, and the good of the universe, or of being in general, that there is between the love of Christ and the love of an abstract idea. The one is religion, the other is morality.