1 Corinthians 10:31

1Co 10:31-33. Whether, therefore, &c. — To close the present point with a general rule, applicable not only in this, but in all cases, see to it that whether ye eat or drink, or whatsoever ye do — In all things whatsoever, whether of a religious or civil nature, in all the common as well as sacred actions of life, keep the glory of God in view, and steadily pursue, in all, this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own souls, then in the souls of as many others as you can have access to, or by any means influence. Give none offence — If, and as far as, it is possible, neither to the unbelieving Jews — By lessening their abhorrence of idols; nor to the unbelieving Greeks — By confirming them in their idolatry; nor to the church of God — By making the ignorant think you idolaters. Even as I — As much as lieth in me; please all men in all things — Innocent; not seeking mine own profit — Mine own temporal interest or gratification; but the profit — The everlasting advantage; of many, that they may be saved — By being brought to and confirmed in that religion, on which their eternal happiness depends.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:31-33 Paul concludes his discussion by summarizing the two principles that are to guide Christian behavior in issues like this: (1) Believers are to do everything for the glory of God (see Col 3:17; 1 Pet 4:11); (2) believers are not to give offense and should avoid doing anything that would harm another person’s Christian faith (cp. 1 Cor 8:9, 13; 1 Jn 2:10). Christians’ behavior is to be guided by what is best for others rather than by personal privilege (cp. Rom 14:13-15, 19-21; 15:1-2). These two basic principles lie at the heart of Paul’s advice on practical Christian living in this letter.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 10:31. Εἴτε, whether) A great first principle, comp. Jer 22:15-16.—εἴτε τι ποιεῖτε) or whatsoever ye do, which is either more or even less common than eating or drinking. [It is in the highest degree just to consider in all our words and actions, whether they tend to the glory of GOD, 2Co 9:12; 1Pe 4:11.—V. g.]—εἰς δόξαν Θεοῦ, to the glory of God) with thanksgiving and the edification of our neighbour.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_10:31-33. The section treating expressly of the participation in sacrifices has been brought to a close. There now follow, introduced by οὖν (which here marks the inference of the general from the particular), some additional admonitions, in which are expressed the leading moral rules for all right Christian conduct; ἀπὸ τοῦ προκειμένου ἐπὶ τὸ καθολικὸν ἐξήγαγε τὴν παραίνεσιν, ἕνα κάλλιστον ὅρον ἡμῖν δοὺς, τὸ τὸν Θεὸν διὰ πάντων δοξάζεσθαι, Chrysostom.

ἐσθίετε and πίνετε are to be understood in a perfectly general sense, although the subject which the apostle had been handling hitherto naturally suggested the words. Rückert is wrong in holding that it would be more correct if ἐάν stood in place of εἰ. The εἰ is here also particula plane logica, et quae simpliciter ad cogitationem refertur, Hermann, a[1727] Viger. p. 834. ΤΊ, again, does not stand for the Attic ὉΤΙΟῦΝ (Rückert), but the emphasis is on ΠΟΙΕῖΤΕ: be it that ye eat, or drink, or do anything; so that the three cases are: eating, drinking, acting.

πάντα] without any limitation whate1Co 10:Magnum axioma, Bengel. A Christians collective action should be directed harmoniously towards the one end of redounding to the glory of God; for all truly Christian conduct and work is a practical glorifying of God. Comp 1Co_6:20; Eph_1:12; Php_1:11; 1Pe_4:11; Joh_15:8. The opposite: Rom_2:23.

[1727] 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 10:31-32 conclude the matter with two solemn, comprehensive rules, introduced by the collective οὖν ( cf. Rom 5:9 ; Rom 11:22 ), relating to God’s glory and to man’s salvation . The supreme maxim of duty, πάντα εἰς δόξαν Θεοῦ ποιεῖτε , applies to all that Christians “eat or drink” (including the idolothyta), indeed to whatever they “do”; cf. Rom 14:20 ff., Col 3:17 . A second general rule emerges from the discussion: “Offenceless prove yourselves, both to Jews and to Greeks and to the church of God”. ἀπρόσκοποι here act [1585] , as in Sir. 35:21, not causing to stumble ; elsewhere pass [1586] in sense. For γίνεσθε , see note on 1Co 7:23 . The three classes named make up Paul’s world of men: “Jews” and “Greeks” embrace all outside the Church ( 1Co 1:22 , 1Co 9:20 f.); Christian believers alone form “the Church of God” ( cf. 1Co 1:2 , and note; also Gal 6:16 ). This text and 1Co 12:28 afford the first ex [1587] in P. of the comprehensive use of ἐκκλησία , as transcending local ref [1588] “The church of God ” is bound up with His glory (1Co 10:31 ); its sacredness supplies a new deterrent from self-indulgence. It contains “the weak” who are liable to injury (1Co 8:9 , 1Co 9:22 ).

[1585] active voice.

[1586] passive voice.

[1587] example.

[1588] reference.

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

Vv. 31, 32. “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32. Give none offence neither to the Jews, nor to the Greeks, nor to the Church of God;”

Here again we have both the συμφέρειν and the οἰκοδομεῖν (the promotion of good in general, and our neighbour’s edification in particular), which Paul had recommended, 1Co 10:23; only he here expresses himself in a more concrete way; first positively, 1Co 10:31, then negatively, 1Co 10:32. In questions which are not in themselves questions of good or evil, and which may remain undecided for the Christian conscience, the believer ought to ask himself, not: What will be most agreeable to me, or what will best suit my interest? but: What will contribute most to promote God’s glory and the salvation of my brethren?

God’s glory is the splendour of His perfections, particularly of His holiness and love, manifested in the midst of His creatures. The question for the Christian is therefore translated into this: What will best make my brethren understand the love and holiness of my heavenly Father?

Vv. 32. To this positive criterion another of a negative character is added. Will not my brother’s conscience be shocked by the use I make of my liberty, if I act in this or that way? The apostle mentions the three circles of persons of which the Christians of Corinth ought to think in a case of uncertainty: first, the Greeks, who are here put for the heathen in general; next, the Jews, who are intentionally placed between the heathen and the Church; and, finally, Christians, whom he calls the Church of God, to emphasize the preciousness of the least of the members of such a body, in virtue of his being God’s property. The believer should avoid both what may prevent those without from entering and what may alienate and drive out those who are already saved.

Paul concludes by reminding them how this principle guides all his conduct.

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.

1Co_10:31

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 1Pe_4:11, That God in all things may be glorified. See Col_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. Rom_2:24. Eze_36:20, Eze_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.

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

The conclusion: We must order our lives in such sort, that we seek not ourselves, but God’s glory, and so the salvation of as many as we may, wherein the Apostle flicketh not to propound himself to the Corinthians (even his own flock) as an example, but so that he calleth them back to Christ, unto whom he himself hath regard.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Contrast Zac 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; Pe1 4:11) --which involves our having regard to the edification of our neighbor.

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 31. Whether therefore ye eat, or drink] As no general rule can be laid down in reference to the above particulars, there is one maxim of which no Christian must lose sight-that whether he eats or drinks of this or the other kind of aliments, or whatever else he may do, he must do it so as to bring glory to God. This is a sufficient rule to regulate every man's conscience and practice in all indifferent things, where there are no express commands or prohibitions.

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

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, 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 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.

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.

(31) Whether therefore ye eat, or drink, or whatsoever ye do.—These words embrace all life. The definite acts of eating and drinking are mentioned expressly as they are the subject immediately under consideration. They are, however, to be regulated by the same principle which guides all true life. The modern idea of some acts being religious and some secular is neither here nor elsewhere recognised by St. Paul. No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it, and the motive from which it springs. The commonest thing may be done in a high Christian spirit. The greatest deed may spring from a low and selfish motive. A religious act done in a secular spirit is secular. A secular thing done in a religious spirit is religious. This is “the great first principle” of Christian life.

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

31. Whether therefore ye eat, or drink] The glory of God, that is to be the end of all your actions. In themselves, eating and drinking are things indifferent, but there are circumstances in which they may be matters of the highest importance. In our own day, for instance, the question of using or abstaining from intoxicating liquors is one which ought to be dealt with on the same principles as those which St Paul has laid down in this chapter. Such a question should be approached and decided on one ground alone, namely, whether by using them or abstaining from them we shall best promote the glory of God.

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.

Give none offence,.... Avoid everything that may be the occasion of offence, of the stumbling and falling of others; whether things indifferent, when they are offensive to weak minds, and grieve, and wound, and stumble them; especially things sinful, which as they offend God, and are therefore called "offences", so they are offensive to the churches of Christ, and are cognizable by them; they are staggering and stumbling to weak believers, when committed by professors of religion; are the means of inducing others to sin, and of hardening profane sinners in their iniquities, and give occasion to the enemy to blaspheme: but things that are good, and are made our incumbent duty, are not to be avoided, though persons may be offended thereat; such as the pure preaching of the Gospel, the profession of it, and submission to the ordinances thereof; for an offence is either taken or given; to give offence is one thing, which we should carefully avoid; and to take it, when there is no just reason for it, is another, and not to be regarded:

neither to the Jews, nor to the Gentiles, nor to the church of God; which may be considered as having a peculiar respect to the people of God: the two first of these, namely, Jews and Gentiles, being what constituted the first churches, and this at Corinth, so that they may be thought to be the parts, and the church the whole; and the apostle first mentions the one, and then the other, signifying, that they were not to give offence neither to single persons, nor to the whole church; and particularly in the case of eating things offered to idols, care was to be taken that neither Jews nor Gentiles were offended, being both members of the church. Or these may be considered as including all sorts of persons; for Jews and Gentiles include the whole world, and may here mean all that are without, that have no true faith in Christ, nor any spiritual knowledge of him; and "the church", all such as know him, believe in him, and profess his name: so that the apostle's sense is, that care should be taken that no offence be given to any sort of men, neither to the men of the world, of whatsoever character, nor to professors of religion, and more especially the latter; since offending one of the least of them that believe in Christ, is displeasing to him; and since he was so careful to guard against the offence of them, and will, by his angels, at the last day, gather out of his kingdom all such as offend; and has ordered his churches to mark them which cause offences and divisions; and since it is so hard a thing to reconcile an offended brother, who is harder to be won than a strong castle; though that is not his excellency, yet as it makes the case so difficult, it should be guarded against.

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

31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

Ver. 31. Whether therefore ye eat, &c.] 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.

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.

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 Eph 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.”

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

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, Pro 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, Joh 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.

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

31. Therefore—As a concluding rule from the whole of 1Co_10:23-30.

Eat, or drink—At feasts or elsewhere.

Glory of God—As a servant of God, willing ever to bring honour to his law and name.

This does not require that in every motion or deed we make God’s glory a distinct object of thought. It requires that we should plan and order our whole life in accordance with God’s law, and with the gospel of his Son. This supreme purpose should control the whole scheme, and be so carried out that our life, in whole and in all its parts, should be a lesson to men, inspiring them to glorify our Father which is in heaven.

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

All. There is much grandeur in the sweeping universality of the rule which implies that all life, and every act of life, may be consecrated by holy motives. To the glory of God. Not to the glorification either of your own breadth of mind or your over-scrupulosity of conscience, but "that God in all things may be glorified". (1Pe_4:11)

The aim of the Christian"s life.

Nothing is more characteristic of Paul"s mind than the way in which, upon every suggestion, he ascends to great principles. He begins with what it seems must be a homely and practical and almost trivial discussion concerning idol feasts. But now and again, before he quits the subject, he rises to some sublime truth and principle. What could be a grander precept in itself, what could be worthier of acceptance by all rational beings, not to say all sincere Christians, than the command of the text? all to the glory of God.

I THE PRINCIPLE IS TO BE EXPLAINED.

1. What is the glory of God? It is the bringing into prominence of his attributes, the working out of his purposes, and this especially by intelligent and voluntary beings. It is the gratitude which all owe, the obedience to which all me summoned, which show forth God"s glory.

2. How can men do aught to God"s glory? Not surely by the mere invocation of God"s Name, so common and customary among Jews and Mohammedans. But they may fall in with his purposes, reverence his laws, recommend his service, utter his praise.

II THE PRACTICAL APPLICATION OF THE PRINCIPLE IS TO BE EXHIBITED.

1. It is so minute and searching that it extends to the most ordinary and trivial acts of life. Even eating and drinking are included; probably they are mentioned here upon the suggestion of meals partaken in common with idolaters. "Epictetus, on being asked how any one could eat so as to please God, answered, "By eating justly, temperately, and thankfully. If a heathen moralist could take so noble a view of religion, shall Christians sever their daily life and its manifold occupations from the high aims and sacred motives of their lofty vocation in Christ?

2. It is so vast that nothing escapes it. It is universal in its operation, "embracing all things." No interest in life is so wide, no relationship so sacred, no occupation so honourable, as not to come under this principle, which can give dignity and sweetness to all the functions of human life.

III THE ADVANTAGES OF THIS PRINCIPLE ARE TO URGED.

1. It delivers him who adopts it from miserable and debasing self seeking. How many there are who do all things to the glory of self! And what a degrading and deteriorating influence does such an aim exercise over the character of those who adopt it! On the other hand, to live for God is to rise at a bound above the murky atmosphere of earth into the serenest air of heaven itself.

2. It conduces to the well being of society. When all men seek their own, society is afflicted with discord and is threatened with dissolution. When all seek their Maker"s honour, this common aim and endeavour tend to sympathy, harmony, cooperation.

3. It is an aim in life just and satisfying to the mind the right aim and motive, and the only one of which we shall never repent and never feel ashamed.

4. It is a stable and eternal aim. With this design and hope the angels serve and wait and praise in heaven. And the glorified saints who have finished their course on earth, when translated to the presence of God, may change place and occupation, but the end and aim of their being remains the same, for it is capable of no improvement, of no elevation. T.

The great rule of life.

I WHAT IT IS. To seek the glory of God. There have been and are many life rules; this alone is flawless. Many have themselves as life ends. Some enjoin us to make the welfare of others our life object, and preach to us "the greatest happiness of the greatest number," which would prove a very high and excellent object to aim at were it a little less obscure and a little more practicable; but it would not be high enough even then. God must be the Sun of our system, not ourselves or others. Then order and well being result, but otherwise confusion, contradiction, chaos. When we truly seek God"s glory, neither our own interest nor that of others will be prejudiced, but the reverse. This life rule is:

1. Reasonable. As creatures, we should live to our Creator. All we have, and all we are, belong to God; it is intensely reasonable that they should be used for his pleasure.

2. Beneficial. It fulfils the object of our creation. If that object be frustrated, God is robbed, others are injured, and we cannot profit. Our life must be according to the Divine intent, or it will become pernicious all round.

3. Joy bringing. We are "out of gear" until our lives are thus ordered. We may gain excitement, but we shall lack solid satisfaction. The joy of heaven arises from the fact that those in it live for God; heavenly joy comes to earth where heavenly life comes.

II To WHAT IT APPLIES. The answer is briefto everything. It is a rule for all life, for every part of life. Note particularly that it applies to small things as well as great, to so called secular things as to sacred. But the distinction is destroyedit makes all things sacred. It saves anything from becoming insignificant by giving it this supreme significance, "the glory of God." It makes everything interesting and useful. The apostle particularizes such acts as eating and drinking the most familiar and commonplace. A man should eat and drink so as to be fitted for serving God. How many by gluttony and wine bibbing are unfitted! "Sunday religion" is a flagrant violation of the apostolic precept. Obedience will make our piety continuous, and there is no piety which is not so. How different our lives would be if this commandment were ever in our thoughts! What a check it would prove to self seeking and to sin generally!

How much we should have to discontinue because such things could not possibly be done to the Divine glory! How strangely beautiful our lives would become if we yielded a full obedience!

III WHAT IT INVOLVES.

1. Conversion. However it may be with others, we to whom the gospel has come cannot live to the glory of God if we reject Christ. Apart from Christ we are the enemies of God. Our lives may be moral, but the rejection of Christ is like poison mixed with good food resulting in a poisonous mass. We must come to God in the appointed way before we can serve him. There is a parallel passage to the text: "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus. (Col_3:17) We must start at Calvary. We must be converted to God before we can glorify him. "They that are in the flesh cannot please God". (Rom_8:8)

2. Direct service offered to God. In worship. In Christian enterprise and labour. It we use the smaller opportunities of bringing glory to God, we shall not neglect the greater. The man who serves God in his home and business will seek to serve him also in the Church and in spheres of Christian usefulness. The man who professes to serve God on one day out of seven is more than open to suspicion, and so is the man who professes to serve God on six.

3. Duties to ourselves. Our duties to ourselves are our duties to God. We cannot glorify God unless we observe his laws, and many of these are directed towards our personal well being. By self improvement, by growth in grace, by increase in physical, mental, and spiritual health, we may glorify our Father who is in heaven.

1. Duties to others. The first and second commandments. (Mat_22:37-39) are indissolubly united. When we truly serve men we serve God. We may glorify God by seeking to advance the true interests of our fellow creatures. Under the guidance of this principle, we shall:

1. Not offend men"s consciences (ver. 28).

2. Not hinder them in their spiritual life or cause them to sin (ver. 32).

3. Earnestly seek their salvation (ver. 33).

4. Be willing to practise much self denial (ver. 33). H.

Eating and drinking to the glory of God.

The particular questions with which the apostle here deals may be of comparatively little interest to us, but, as usual in, such cases, he brings to bear on them principles that affect the moral life of man in every age. So far as he speaks of the right or wrong of eating that which has been offered in sacrifice to idols, or attending heathen festivals, he is treating of what may have been of great moment to Corinthian Christians in apostolic times, but does not much concern us now. When, however, he says, "All things are lawful for me," etc.; "Let no man seek his own," etc.; "The earth is the Lord"s," etc.; "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God," he is laying down laws that are of universal and eternal obligation. Our aim must be to distinguish this vital and enduring element from all that is local and temporary; to extract from that which may seem foreign to our interest those Divine lessons that bear on the deepest realities of our individual and social life. Here, then, lies one grand condition of all true nobility of character and deed. Every man is great and honourable in proportion as he makes the "glory of God" the definite and conscious aim of his existence. "Whether therefore ye eat or drink," etc. Note respecting this apostolic exhortation

I THE GROUND ON WHICH IT RESTS the absolute sovereignty of God"s claims. The twofold character of this Divine right is recognized.

1. Natural proprietorship. "The earth is the Lord"s," etc. (vers. 26, 28; Psa_24:10) "Of him, and through him, and to him, are all things: to whom be glory for ever". (Rom_11:36) The end of all creatural existence must needs be the glory of him who created it. In proportion as we recognize the fact that all the springs of our being are in God, that all the faculties of our nature, all the resources, materials, and relations of our life are from him, we shall feel that our existence answers its true end, life is worth living, just so far as it fulfils his purposes.

2. Personal redemption. There is a more tender but not less powerful claim established by that marvellous act of grace of which the "table of the Lord," with its "cup of blessing" and its "broken bread," is the perpetual memorial. "Ye are not your own, ye are bought with a price," etc. (ch. 6:19, 20). Here is a proprietorship superadded to that of the original and natural relation. See the fatherhood of God as it appears in the cross of Jesus, and the sovereignty of his claims comes home to you, not with the mere force of natural authority, but with the resistless persuasiveness of unparalleled self surrendering love.

II THE SENSE OF MORAL FREEDOM IN US TO WHICH IT MAKES ITS APPEAL. The essential dignity of our nature is implied in this assertion of God"s claims over us. The inferior creatures show forth his glory by fulfilling the ends for which he has created them, but their service is rendered by a law and necessity of their being which they have no power to resist. The myriad forms of lower life that people the earth and air and sea cannot but obey the instincts of their nature, and in that blind, instinctive obedience the end of their existence is attained. To us alone belongs the mysterious, self regulating power by which it lies with ourselves to determine whether we will respond to the Divine appeal or refuse to do so. These inferior creatures of God, all of which in themselves "are good", (1Ti_4:4) are intended to be the instruments of our higher purpose. We are "crowned with glory and honour" above them all, that we may interpret their voices and utilize their powers in presenting to him our living tribute of gratitude and love and service. Our daily life, in its deeper moral meaning, proclaims how far this is really the case with us. As every new day dawns upon us, God throws it upon us afresh to decide whether we will "use the world" as we ought to use it by living to his glory, or will "abuse it" by following the impulses of our own self will and serving the idols of our own imagination or carnal appetite.

III THE FAMILIAR COMMONPLACE FIELD OF INTEREST IN WHICH IT IS TO BE FULFILLED. "Whether ye eat or drink," etc. The simplest materials of our life are to be consecrated to his service, and the meanest doings of life are to be made designedly a tribute to his praise. We greatly err if we imagine certain things to be so purely physical or so trivial as to have nothing to do with the sublimer interests and responsibilities of our being. You learn the deepest truth of things only when you come to see spiritual principles and laws and issues enshrined in them; that everything, in fact, in the root of it, in its inmost heart and core, is spiritual, and bears some relation to that higher part of us which will endure for ever. No doubt life is for the most part an aggregate of many little things. To some it may seem but a monotonous round of trivialities the same things done day after day in the same way and to the same end, and that an end of very little moment. But may not the noblest principles of moral feeling and life, as motive powers, be underlying these seemingly insignificant activities, and making them really great? Infuse something of the wealth of a devout and godly soul into them, and the meanest doings of your life become no longer mean, That inner, invisible greatness of holy thought and feeling makes them great. There is no motive so lofty but it may be brought to bear upon the so called trifles that make up the story of our days. The minutest movements of the material world around us are effected by the same forces as govern the most majestic.

The very law that moulds a tear And makes it trickle from its source, That law preserves the earth a sphere And guides the planets in their course.

So may the grand motives of reverence for God and love to the Saviour give shape and beauty, consistence and harmony, to everything we do. And then, he who "seeth not as man seeth," who recognizes none of our distinctions of great and. small, will accept it as a welcome tribute to his praise. The poor widow"s consecration of her "two mites" to the Lord"s treasury, the "cup of cold water" given to the disciple in the name of a disciple, the simplest act of real Christian service and self sacrificing love, these are as pleasing to him as the heroism of a Paul compassing sea and land with painful toil and travail that he may win souls, or a Luther daring the dark powers of earth and hell in his brave witness for the truth. Learn to fill your common everyday life with the inspiration of a high and holy purpose. This will make it far other than it seems to be, more real, more satisfying, less like a mere feverish pursuit of unsubstantial shadows. It will then become a thing of imperishable beauty and worth. Its outward incidents will be but as the scaffolding within which the structure of a holy character and glorious destiny is being raised. The outer form of it will be a matter of small concern to you so that that interior work is going on well. Take this spiritual view of things, and yours shall be indeed a consecrated life, in which every work you do will be as a "sacrament," and every step you take will lead you nearer to your home in God. W.

All for God will be all for men.

all to the glory of God;" and then it will not be difficult for you to "please all men in all things seeking the profit of many, that they may be saved." "No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it and the motive from which it springs. The commonest thing may be done in a high Christian spirit. The greatest deed may spring from a low and selfish motive." "The glory of God, that is to be the end of all your actions." And St. Paul ventures to affirm that the man who holds a supreme purpose to glorify God, will be found the kindest, most generous, and most helpful man by all his fellow men.

I THIS IS AN ACTUAL FACT. The truly pious are the truly philanthropical. Illustrate from the general influence of Christianity in securing care for the suffering and the poor; and from individual cases, such as those of Howard, Wilberforce, Nightingale, etc.; appeal may also be made to cases within our personal experience. A weak recognition of the claims of the brotherhood is one of the surest signs of a frail, unnourished piety.

II IT IS REASONABLE THAT THIS SHOULD BE THEE ACTUAL FACT. This may be argued:

1. From the impression of the fatherhood of God which the Christian gains. If he turn his eyes down from up looking to the Father, he cannot fail to see the Father"s children.

2. From the growth of Christian life, which is a changing into God"s image, until we come to think about his children as he thinks, and to work for them as he works.

3. From that simple, unquestioning obedience to God"s will which would surely characterize us if we really held all for God and were set upon securing "his glory. 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.

Therefore - To close the present point with a general rule, applicable not only in this, but in all cases, Whatsoever ye do - In all things whatsoever, whether of a religious or civil nature, in all the common, as well as sacred, actions of life, keep the glory of God in view, and steadily pursue in all this one end of your being, the planting or advancing the vital knowledge and love of God, first in your own soul, then in all mankind.

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

The conclusion:

v. 31. Whether, therefore, ye eat, or drink, or whatsoever ye do, do all to the glory of God.

v. 32. Give none offense, neither to the Jews, nor to the Gentiles, nor to the Church of God;

v. 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.

In applying the principle of Christian love, the apostle states a general maxim of Christian duty. No matter in what particular situation of everyday life a believer may find himself, no matter how he may be engaged, whether it be in eating or in drinking or in any other work, the glory of God must be his object. "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 everything to act in such a way that men may praise that God whom you profess to serve. " (Hodge.) And the second general rule is: Without offense be to the Jews as well as to the Gentiles as well as to the Church of God. Give no one occasion to be offended against the Christian religion; in all things comport yourself so as not to cause blasphemy against the holy name of God. To make a reckless use of Christian liberty may become the acme of foolishness and result in serious harm to the cause of the Lord. Whether the persons in question are Jews, with their legalistic standpoint, or Gentiles, with their idolatrous practices, or weaker brethren, with their peculiar scruples, act so that the welfare of your neighbor may not be endangered, and, above all, that the glory of the Lord does not suffer at your instigation. And herein Paul again cites his own example: Just as I also in all things please all, not seeking my own advantage, but that of the many, of as large a number as possible, in order that they might be saved. See chap. 9:22. From the standpoint of man, Paul gave up everything, honor, position, wealth, all advantages of this world, in order to give himself entirely to the service of his Lord and of his fellow-men, no matter under what conditions he met them. And he did not worry about the fact that many misjudged him in this attitude, but kept right on working in their interest. "Therefore; when St. Paul says, Let everyone please his neighbor for good, he does not want us to bring it about that it shall please our neighbor, for that is not our concern; but that we should do so much, according to love, that in justice it ought to please him, and it is not our fault if it does not please him. " The fine, tactful decorum of Paul in every conceivable situation obliged people to respect him and in many cases opened the way for the work of the Gospel.

Summary.Paul warns the Corinthians against false security and participation in idolatrous feasts, showing that the glory of God and the welfare of his neighbor must be the motives actuating the believer at all times.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle concludes his whole discourse with three excellent rules, to direct all Christians how they should govern themselves in the use of their lawful liberty, as to things that are of indifferent nature; that is, neither commanded nor forbidden in the word of God.

The first is this, to refer all our actions in general, both natural, civil, and religious, to the glory of God; to make that our supreme aim, our ultimate end, in all we do, in all we design, in all we desire.

A Christian is to perform his natural actions to spiritual purposes; and whilst he is feeling and refreshing his body at his own table, must have an eye at his serving God both with soul and body.

Farther, not only in our natural actions, but in our civil employments, in our lawful recreations; but especially, and above all, in our religious duties, must we propound the glory of God as our principal aim, our chief scope, our supreme end.

This injunction, Do all to the glory of God, is applicable to all the actions of human life.

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

Whether therefore ye eat, or drink, or whatsoever ye do, do all to, the glory of God . [All eating should be with thanksgiving to God and should not dishonor God by injuring the consciences of weak men--comp. Col_3:17 ; 1Pe_4:11 ]

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.

31. Whether therefore ye eat or drink. The rule for eating and drinking is now given. It must be done all to the glory of God. This implies, (1) Thanksgiving to God. (2) Not doing what would put a stumbling-block in the way of weak brethren.

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.

Give no offense to Jews or to Greeks

"Do not displease Jews or Greeks" or "Do not make Jews or Greeks angry"

please all people

"make all people glad"

I do not seek my benefit

"I do not do things I desire for myself"

the many

as many people as possible

translationWords

glory

God

Jew

Greek

church

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31. εἴτε οὖν. The glory of God, that is to be the end of all your actions. In themselves, eating and drinking are things indifferent, but there are circumstances in which they may be matters of the highest importance. In our own day, for instance, the question of using or abstaining from intoxicating liquors is one which ought to be dealt with on the same principles as those which St Paul has laid down in this chapter. Such a question should be approached and decided on one ground alone, namely, whether by using them or abstaining from them we shall best promote the glory of God.

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.

31-11:1.] General conclusion of this part of the Epistle,—enforced by the example of himself.

31.] This εἴτε οὖν …, passing from the special to the general, is not without reference to the last verse, in which the hypothesis is, that the Christian and thankful act of the believer is marred by the condemnatory judgment of his weak brother. All such hindrances to God’s glory they are to avoid; and in all things, eating or drinking, or any other particular of conduct (τι, any thing, the stress being on ποιεῖτε,—whether ye eat or drink, or do any thing; not as E. V. whatever ye do,—ὁτιοῦν), the glory of God is to be the aim, self-regard being set aside: and so,—

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

31. Εἴτε οὖν ἐσθίετε. The οὖν gathers up the results of the long discussion, and introduces a comprehensive principle which covers this question and a great many other things. All is to be done to God’s glory; and this aim will be a good guide in doubtful cases.* It has been suggested before, 6:20.

εἴτε τι ποιεῖτε. ‘Or do anything’; the active side of life as distinct from enjoyment and refreshment. Cf. ὅ τι ἐὰν ποιῆτε, πάντα ἐν ὀνόματι Κυρίου Ἰησου, and ὃ ἐὰν ποιῆτε, ἐργάζεσθε ὡς τῷ Κυρίῳ (Col 3:17, Col 3:23). Foregoing our rights out of Christian charity would illustrate this. Abstaining from action, for a good motive, is included in τι ποιεῖτε as well as deeds, whether simple or heroic. Ignatius repeatedly has the phrase, εἰς τιμὴν Θεοῦ (Eph. 21 bis, Smyrn. II, Polyc. 5; cf. Magn. 3, Trall. 12). Here again, as in v. 28, we have the refrain interpolated; ‘For the earth is the Lord’s,’ etc. (C3). See Deissmann, Light, p. 459.

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