1 Corinthians 10:24

1Co_10:24. Let no one be striving to satisfy his own interest, but, etc. Comp 1Co_10:33. We must not impair the ideal, to which this rule gives absolute expression (otherwise in Php_2:4), by supplying μόνον and καί, as Grotius and others do. See rather Rom_15:1 f. Even the limitation to the question in hand about sacrificial feasts (Pott), or to the adiaphora in general (Billroth, de Wette, Osiander), is unwarranted; for the special duty of the οἰκοδομεῖν is included under this quite general rule, the application of which to the matter in dispute is not to come till afterwards.

After ἀλλά we are mentally to supply ἕκαστος from the preceding μηδείς. See Bernhardy, p. 458; Stallbaum, a[1700] Plat. Symp. p. 192 E, Rep. p. 366 C; Buttmann, neut. Gr. p. 336 [E. T. 392].

[1700] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 10:24 . With μηδεὶς τ . ἑαυτοῦ κ . τ . λ . cf. 1Co 13:5 , Rom 14:7 ; Rom 15:2 , Gal 6:2 , Phi 2:1 ff. After ἀλλὰ understand ἕκαστος , from the previous μηδείς : cf. the ellipsis in 1Co 3:1 ; 1Co 3:7 , 1Co 7:19 (Bm [1544] , p. 392). For ὁ ἕτερος (= ὁ πλησίον , Rom 15:2 ), wider than ὁ ἀδελφός (1Co 8:11 ; cf. 1Co 8:27 f.) “the other” in contrast with oneself see parls.; Gr [1545] idiom prefers “the other” where we say “others“. τὸ ἑαυτοῦ , τὸ τοῦ ἑτέρου implies some definite good “his own, the other’s interest”: a N.T. h. l. ; the pl [1546] elsewhere in such connexion ( cf. Mat 22:21 ).

[1544] A. Buttmann’s Grammar of the N.T. Greek (Eng. Trans., 1873).

[1545] Greek, or Grotius’ Annotationes in N.T.

[1546] plural.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_10:24

Let no man seek his own, but every man anothers (wealth).

That is, let every man, in the use of his liberty, have regard to the welfare of others. The maxim is indeed general. It is not only in the use of things indifferent, but in all other things we should act, not, in exclusive regard to our own interests, but also with a view to the good of others. Self, in other words, is not to be the object of our actions. The context, however, shows, that the apostle intended the maxim to be applied to the subject under discussion. Anothers wealth, i.e. anothers weal or welfare, according to the old meaning of the word wealth.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

(Co1 10:33; Co1 13:5; Rom 15:1-2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 24. Let no man seek his own, &c.] Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. Let no one seek his own. He handles the same subject in the 14th Chapter of the Romans. Let no one please himself, but endeavor to please his brethren for their edification This is a precept that is very necessary, for we are so corrupted by nature, that every one consults his own interests, regardless of those of his brethren. Now, as the law of love calls upon us to love our neighbors as ourselves, (Matthew 22:39,) so it requires us to consult their welfare. The Apostle, however, does not expressly forbid individuals to consult their own advantage, but he requires that they should not be so devoted to their own interests, as not to be prepared to forego part of their right, as often as the welfare of their brethren requires this.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(24) But every man another’s wealth.—Better, but each one another’s good. The English word “wealth” has, in process of time, come to bear a limited significance, such as did not originally belong to it. By “wealth” we now mean temporal possessions or advantage; it originally meant “good,” including more especially “moral welfare,” as in the collect for the Queen in the Prayer Book, “Grant her in health and wealth long to live.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. Let no man seek his own, but every man another’s wealth] Rather, the profit of his neighbour. Cf. Rom_15:1-3; Php_2:4. The conclusion is moral, not positive. No rule is laid down about eating or not eating any kind of food as a matter of importance in itself. With such things the Gospel has no concern. What St Paul does prescribe, relates to the effect of our conduct upon others. See Romans 14 throughout It will thus happen in our case, as in that of the Apostle, that what may be quite wrong under one set of circumstances may be quite right in another, as in Gal_2:3 and Act_16:1. See also notes on ch. 8. It may be interesting to remark how these questions were treated by the theologians of later times. Estius gives several examples of the casuistry of the Latin Fathers. St Augustine decides the case of those who, pressed by hunger, might be tempted to eat of food in an idol temple when quite alone, by saying that if they know it to have been offered to idols, they must refuse it. St Jerome decides that the invocation of idols and dæmons makes such food unclean. St Gregory commends the virtue of some unlettered Christians who preferred rather to be slain than to eat meats offered to idols which their Lombard captors endeavoured to force upon them. The Greek Father St Chrysostom, however, remarks that St Paul does not suffer the Christian to question what it is he buys, but simply to eat whatever comes from the market

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let no man seek his own,.... His carnal pleasure and private advantage in eating things sacrificed to "idols", to the hurt and disadvantage of his brethren; otherwise it is lawful for a man to seek his own good, temporal, spiritual, and eternal, to seek for the necessaries of life, his spiritual peace and comfort, and his everlasting welfare and happiness; but then he should not only seek his own,

but every man another's wealth, or "that which is another's"; for the word "wealth" is not in the original text. The apostle's meaning is, that a man, in the use of things indifferent, should not seek the gratifying of his sensual appetite or other passions, what may be pleasing or profitable to himself; but should consult the profit and edification of others.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 Let no man seek his own, but every man another’s wealth.

Ver. 24. Let no man seek his own] Self miscarries us all, and makes us eccentric in our motions, nothing more.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let no man seek his own - This should be properly interpreted of the matter under discussion, though the direction assumes the form of a general principle. Originally it meant, “Let no man, in regard to the question about partaking of the meat offered in sacrifice to idols, consult his own pleasure, happiness, or convenience; but let him, as the leading rule on the subject, ask what will be for the welfare of others. Let him not gratify his own taste and inclinations, regardless of their feelings, comfort, and salvation; but let him in these things have a primary reference to their welfare.” He may dispense with these things without danger or injury; He cannot indulge in them without endangering the happiness or purity of others. His duty therefore requires him to abstain. The injunction, however, has a general form, and is applicable to all Christians, and to all cases “of a similar kind.” It does not mean that a man is not in any instance to regard his own welfare, happiness, or salvation; it does not mean that a man owes no duty to himself or family; or that he should neglect all these to advance the welfare of others; but the precept means, that “in cases like that under consideration,” when there is no positive law, and when a man’s example would have a great influence, he should be guided in his conduct, not by a reference to his own ease, comfort or gratification, but by a reference to the purity and salvation of others. And the observance of this simple rule would make a prodigious change in the church and the world.

But every man another’s wealth - The word “wealth” is not in the Greek. Literally, “that which is of another;” the word τὸ to referring to anything and everything that pertains to his comfort, usefulness, happiness, or salvation - The sentiment of the whole is, “when a man is bound and directed by no positive law, his grand rule should be the comfort and salvation of others.” This is a simple rule; it might be easily applied; and this would be a sort of balance-wheel in the various actions and plans of the world. If every man would adopt this rule, he could not be in much danger of going wrong; he would be certain that he would not live in vain.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

It is the duty of every one who is a disciple of Christ, not merely to look at his own pleasure or profit, but the profit and advantage of others.

Charity seeketh not her own, ( saith the apostle, 1Co 13:5), that is, it seeketh not its own with the prejudice of another. So as admit that in this practice there were nothing looked like idolatry and impiety towards God, yet charity or love to your brethren ought to deter you.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. His own—Advantage or gratification.

Another’s—Regulating your practice, not solely by your own convenience, but for another’s spiritual safety. And he proceeds now to specify how this is to be done.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But every man another"s wealth. The addition of the word "wealth" is very infelicitous. Rather, as in the Revised Version, but each his neighbour"s good. (comp. ver. 33 and. Rom_15:2)

Unselfishness.

Cases of perplexity and difficulty as to the separate actions of Christians may often be decided by the application of a general principle. If we possess this, and both know how to bring it to bear and have the disposition and purpose to do so, we shall not be at a loss as to how to conduct ourselves in the circumstances and relations of practical life. This will serve us better than a code of laws, a book of casuistry, a human oracle. How could we desire a nobler law than this, which was laid down for the guidance of the Corinthians in deciding upon their intercourse with heathen neighbours? no one seek his own, but every one his neighbour"s good.

I A CAUTION. "Let no one seek his own.

1. Now, this is a very necessary caution, for that which is here condemned is what most persons are in danger of doing, and what even society encourages men to do, and praises them for doing.

2. And such action is even sanctioned by a certain view of religion. Under pretence, perhaps with a sincere intention of promoting their own salvation, men sometimes overlook the claims of others upon their interest,and services. Thus monks and hermits and other selfish religionists have retired from the world, to make sure of their own spiritual welfare.

3. Yet it is not intended to forbid or censure a due attention, on the part of every Christian, to his own welfare, bodily and spiritually. There have been those who in bitter anguish have exclaimed, "They made us keepers of the vineyard, but our own vineyard have we not kept." One thing ought we to do, yet not to leave the other undone.

II A RULE. "Let every one seek his neighbour"s good.

1. It is a rule which expressly applies to all. Whatever a person"s position in the family, in the Church, in society, he is equally under obligation to self denial, benevolence, and helpfulness. "Bear ye one another"s burdens.

2. There is abundant scope in human society for such unselfish effort. There are the ignorant to instruct, the sad to console, the miserable to relieve, the young to protect, the sinner to restore, etc.

3. The rule may be especially obeyed by spreading the gospel of Jesus Christ. The want of the gospel being the root of human ills, the supply of the gospel is the radical cure. Paul"s missionary life was a proof that it was in this light he regarded his brethren of this sinful race; in his toils and his sufferings he was ever seeking the good of all.

III A MOTIVE. This is not expressed, but it is implied; for the apostle wrote as a Christian, and assumed the action and operation of distinctively Christian principles.

1. The example of Christ"s life and death was an example of unselfishness; m all he did and said he left us an example that we should follow in his steps.

2. Christ"s love and sacrifice constitute the moral power of benevolence. He died for us that we might live for others first to him, and then to those for whom he died. His death is the death of selfishness; for this sin was nailed to his cross.

3. It is assumed that, in the conflict with natural selfishness, and in the new and holy life of benevolence, we seek and receive the aid and guidance of the Holy Spirit of God. T.

The primary law of Christian association.

no man seek his own, but every man another"s wealth;" the word "wealth" being here used in the general sense of "well being," and, more especially, "moral well being". (comp. Rom_15:1-3; Php_2:4) Here is given to us

I THE PRIMARY LAW OF HUMAN ASSOCIATION. It is the law of brotherhood which leads us to regard our brother"s interests as of more importance than our own. Show how such a law universally working would, of necessity, make a heaven of earth. But it may be said, "Are we not to care for ourselves, and consider our own interests?" We shall not need to do so if, while we care for our brother"s well being, that brother is as anxious to put his own aside that he may secure ours. In the mutuality of our service will lie our common safety, and our common blessing. To this height, of a practically working brotherliness, Christianity is seeking to uplift the world.

II THE HINDRANCES TO THE WORK OF THIS LAW PUT BY HUMAN SELFISHNESS, Sin repeats before God, age after age, the words of the self seeking Cain, "Am I my brother"s keeper?" An exaggeration of the distinction between "mine and thine" keeps men separate from each other, and makes the separation take all sorts of forms of class distinction.

III THE RESTORATION OF THE LAW TO ITS FULL POWER THROUGH THE ADOPTION OF THE CHRISTIAN PRINCIPLE. What shall bring men together in mutual helpfulness? Try society schemes, bonds of commerce, ameliorations through education and science. None of these can reach the very root of selfishness. But if we could win a supreme love for Christ and full consecration to him, we would be sure to "love our brother also;" and find out practically how to "seek another"s wealth. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

His own only, but another's welfare also.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These words may be understood two ways:

1. Let no man seek his own, that is, only his own wealth.

2. Let no man seek his own wealth: that is, to the prejudice of others, though never so much to his own advantage;

teaching us, that it is the duty of every Christian not merely to look at his own profit and pleasure, but at the benefit and advantage of others, as that which edifies, or tends to promote holiness in others; and that in the use of our Christian liberty we must regard rather the edification and salvation of others, than the gratification of ourselves.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Let no man seek his own, but each his neighbor's good . [As to eating idolatrous meat and all similar questions of liberty, be more careful to think of the interests of others than to assert your own rights.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

24. Let no man seek his own. In asserting rights, consider the interests of others.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

24. [ἕκαστος] after τοῦ ἑτέρου. Omit אABCDFG Vetus Lat. Vulg. Rec. inserts with E and Peshito. The word is wanted to complete the sentence and has probably been added for that purpose.

24. τὸ τοῦ ἑτέρου. The benefit of other people. Cf. Rom 15:1-3; Php 2:4. The conclusion is moral, not positive. No rule is laid down about eating or not eating any kind of food as a matter of importance in itself. With such things the Gospel has no concern. What St Paul does prescribe, relates to the effect of our conduct upon others. See Romans 14 throughout. It will thus happen in our case, as in that of the Apostle, that what may be quite wrong under one set of circumstances may be quite right in another, as in Gal 2:3, and Act 16:1. See also notes on ch. 8. It may be interesting to remark how these questions were treated by the theologians of later times. Estius gives several examples of the casuistry of the Latin Fathers. Augustine decides the case of those who, pressed by hunger, might be tempted to eat of food in an idol temple when quite alone, by saying that if they know it to have been offered to idols, they must refuse it. Jerome decides that the invocation of idols and daemons makes such food unclean. Gregory commends the virtue of some unlettered Christians who preferred rather to be slain than to eat meats offered to idols which their Lombard captors endeavoured to force upon them. The Greek Father, Chrysostom, however, remarks that St Paul does not suffer the Christian to question what it is he buys, but simply to eat whatever comes from the market. Compare for the moral sentiment Marcus Aurelius IV. 3 ὅτι τὰ λογικὰ ζῷα ἀλλήλων ἕνεκεν γέγονε, and IV. 12 πρὸς τὸ πρᾶξαι μόνον ὅπερ ἂν ὁ τῆς βασιλικῆς καὶ νομοθετικῆς λόγος ὑποβάλλῃ, ἐπ’ ὠφελείᾳ ἀνθρώπων. And Cicero de Finibus II. 14 ‘Ut profectus a caritate domesticorum ac suorum, serpat longius et se implicet primum civium, deinde omnium mortalium societate, atque ut ad Archytam scripsit Plato non sibi se soli natum meminerit, sed patriae, sed suis, ut perexigua pars ipsi relinquatur.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24.] Further following out of οἰκοδομεῖ. This ought to be our object: the bringing on one another to perfection, not the pleasing ourselves, see Rom 15:2, Rom 15:3. In the second clause, ἕκαστος must be supplied from μηδείς (hence it has found its way into the rec.): so Plato, Rep. ii. p. 366 D, οὐδεὶς ἑκὼν δίκαιος, ἀλλʼ … ψέγει τὸ ἄδικον,—i.e. ἕκαστος ψέγει. See Bernhardy, Syntax, p. 458.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. μηδεὶς τὸ ἑαυτοῦ ζητείτω. This is the practice which really συμφέρει and οἰκοδομεῖ: ‘Let no one seek his own good.’ The prohibition is, of course, relative: seeking one’s own good is not always wrong, but it is less important than seeking the good of others; and when the two conflict it is one’s own good that must give way: cf. v. 33, 6:18; Luk 10:20, Luk 10:14:12, Luk 10:13, Luk 10:23:28.

ἀλλὰ τὸ τοῦ ἑτέρου. The μηδείς of course is not the subject, but ἕκαστος, understood from the μηδείς. Such ellipses are as common in English as in Greek. Here, as in 3:7 and 7:19, the ἀλλά implies the opposite of the previous negative. Here, D 2 E K L add ἕκαστος after ἑτέρου. The Apostle now returns to 8:1-13 to finish the subject.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Another's wealth [το του ετερου] . Lit., that which is the other's. Wealth, inserted by A. V. is used in the older English sense of well - being. See on Act 19:25. The A. V. also ignores the force of the article, the other. Rev., much better, his neighbor 's good.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 24. “Let no man seek his own, but each his neighbour’s good.”

It is the idea of οἰκοδομεῖν, edifying, which rules in this verse. It is not necessary to understand the adverb μόνον: “Let no man seek only...” The exclusion is absolute, because it condemns every pursuit of self-interest which is inspired by egoism: “Let no man seek his own enjoyment or advantage; but let him in his conduct always take account of the interest of others.”

In the application of this rule to the particular subject with which Paul is dealing, two cases might present themselves to the Christian: that of a meal in his own house (1Co 10:25-26), or that of a meal in a strange house (1Co 10:27-30).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.