1 Corinthians 10:33

10:23-33 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.

Even as I please all men in all things,.... The apostle sets himself as an example, though he was far from being a man pleaser, in the bad sense of that phrase; nor must these all things, in which he is said to please all men, be taken in the largest sense; but are to be understood of things indifferent, which might be done or avoided, without breaking the law of or contradicting the Gospel of Christ, or any of its rules and ordinances, to all which the apostle was inviolably attached; nor did he in these things seek to please men, but in all to act the part of a faithful servant of Christ, and steward of the mysteries of grace; see 1 Corinthians 9:19 . Moreover, it is not to bc thought that in fact he pleased all men; it is certain he did not; but he studied to please them; he did all that in him lay; he took the most proper methods to do it, though they were sometimes ineffectual.

Not seeking my own profit; worldly profit and advantage, riches, wealth, the emoluments of life, ease, rest, and pleasure; and chiefly he means the use of liberty in things indifferent; he was willing to forego all for the good of others: but the profit of many, that they may be saved; he neglected his own private advantage, and the gratifying of himself in anything which was otherwise lawful, when he saw that would be an offence to others, be an hinderance of the Gospel, and deter any from embracing the Christian doctrine; that so he might be the, means of promoting the spiritual profit and edification of many souls, that they might be saved in the Lord with an everlasting salvation; He does not say all, but many, knowing that all will not be saved, only the elect of God; and whereas he knew not who these were, nor where they lay, he behaved in this manner to all men, that he might be the instrument of the spiritual good and salvation of the chosen ones among them, by preaching the Gospel to them without offence.

(33) Even as I please all men . . . —Better, even as I in all things am seeking to please all men, not seeking my own profit, but that of the many — i.e., the whole great mass of men, and not, as the English seems to imply, merely “a great number.” This is the same idea as “I am made all things to all men.” (See 1Corinthians 9:22 .) With the last verse of this chapter we must connect the first verse of 1 Corinthians 11, “Become imitators of me, even as I am of Christ.” This is the completion of the exhortation. The Apostle refers to his own example, but only to lead his readers up to Christ as the great example of One “who pleased not Himself” (Romans 15:3). His own example is valuable inasmuch as it is the example of one who is striving to conform to the image of his Lord. With the mention of the holiest Example and the most sacred Name, the whole of this argument and exhortation reaches its natural climax and conclusion.

Even as I please all men in all things; that is, in all things wherein the law of God hath left me a liberty; for Paul pleased no man, either in the omission of any thing which God had commanded him to do, or in the doing of any thing which God had forbidden him to do. Not seeking mine own profit, but the profit of many, that they may be saved; not seeking my own advantage, either the satisfaction of my own mind or humour, or my own gain, but the advantage of others, especially in matters that may any way affect them as to their eternal salvation. Thus Paul, like a good shepherd, goeth out before the sheep, and leadeth them, and, as every true minister should be, is himself an example to the flock of Christ. And this is a third rule to be observed by Christians, as to the use of the liberty which God’s law hath left them as to any particular actions; notwithstanding that liberty, yet they ought to have respect to the spiritual good and salvation of others, and to do that part which their judgments inform them will be, as least to the spiritual damage and detriment, so most to the spiritual good and profit, of the souls of others with whom they converse.

1 Corinthians 10:33 ; 1 Corinthians 11:1 . Paul’s personal example played a large part in his argument ( 1 Corinthians 10:9 ); it is fitting he should refer to it in summing up. The negative ἀπρόσκοποι γίνεσθε , in 2nd person, now becomes the positive ἐγὼ πάντα πᾶσιν ἀρέσκω in the 1st: “As I also in all things please all.” ἀρέσκω is to comply with, accommodate oneself to , not give enjoyment to ( cf. Romans 15:1 ; Romans 15:3 )—no need to speak of a “conative present,” resembling ζητῶ ἀρέσκειν , Paul’s universal compliance is qualified by its purpose , ἵνα σωθῶσιν , in the light of which the verbal contradiction with Galatians 1:10 , 1 Thessalonians 2:4 , is removed; there is nothing in his power that P. will not do for any man, to help his salvation ( cf. 1 Corinthians 9:22 b ).—Between the ἀρέσκω and its purpose lies the μὴ ζητῶν clause, in which the Ap. professes for himself the rule commended to the Cor[1589] in 1 Corinthians 10:27 . The “self-advantage” which P. sets aside, touches his highest welfare ( cf.

Romans 9:3 ); P. sacrificed what seemed to be his spiritual as well as material gain—spending, e.g ., weary hours in tent-making that might have been given to pious study—to secure spiritual gain for others; thus “losing himself,” he “found himself unto life eternal.” “The many,” in contrast with the single self; cf. 1 Corinthians 10:17 , Romans 5:15 ff.—Through his own pattern P. points the readers to that of his Master and theirs: “Show yourselves ( γίνεσθε , see 32, 1 Corinthians 7:23 ) imitators of me, as I also (am) of Christ”. P. does not point his readers backward to the historical model (“of Jesus,” or “Jesus Christ,” as in Ephesians 4:21 ), but upward to the actual “Christ,” whose existence is evermore devoted to God ( Romans 6:10 f.) and to men His brethren ( Romans 8:34 f., 1 Corinthians 1:30 ), “in” whom the Cor[1590] believers “are” ( 1 Corinthians 1:2 ; 1 Corinthians 1:30 ). Paul’s imitatio Christi turns on the great acts of Christ’s redeeming work ( Ephesians 5:2 , Php 2:5-11 ), rather than on the incidents of His earthly course. [1589] Corinth, Corinthian or Corinthians. [1590] Corinth, Corinthian or Corinthians.

Even as I ... - Paul here proposes his own example as their guide. The example which he refers to is that which he had exhibited as described in this and the preceding chapters. His main object had been to please all people; that is, not to alarm their prejudices, or needlessly to excite their opposition (see the note at 1 Corinthians 9:19-23 ), while he made known to them the truth, and sought their salvation - It is well when a minister can without ostentation appeal to his own example, and urge others to a life of self-denial and holiness, by his own manner of living, and by what he is himself in his daily walk and conversation.