- Home
- Bible
- 1 Corinthians
- Chapter 10
- Verse 10
1 Corinthians 10:23
Verse
Context
Sermons
Chuck Smith
Ron Bailey
Dai Patterson
Stephen Kaung
Martin LutherSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on Co1 6:12, etc.
Jamieson-Fausset-Brown Bible Commentary
All things are lawful for me, &c.--Recurring to the Corinthian plea (Co1 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me." edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Acts 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (Co1 6:12). Their use or non-use is to be regulated by regard to edification.
John Gill Bible Commentary
All things are lawful for me,.... All sorts of food are lawful to be eaten, every creature of God is good, there is nothing common or unclean in itself, polluted or polluting; and so things offered to idols may be lawfully eaten, but not as such, or in an idol's temple, or before a weak brother; to do which is contrary to the honour of God, and the edification of the saints: and therefore all things are not expedient; to be done always, and in all places, and before all persons. The apostle suggests, that though they might be lawful to him, and he might make use of his liberty in eating them; yet they might not be expedient, or of service, but on the contrary hurtful to others; and which therefore ought to be judged a sufficient reason for the omission of them: all things are lawful for me, but all things edify not; though things of an indifferent nature may be lawfully used, yet they do not always tend to the edification of others, which should be consulted; and when this is the case, they ought to be disused. This is observed in answer to an objection taken from the doctrine of Christian liberty, allowing the free use of all the creatures, and disengaging men from an observance of the distinction of meats and drinks which the apostle grants; and yet argues from his own example, and the edification of the saints, that this is not always to be closely pursued; but believers should forego what they have a right to use, when the peace and welfare of their fellow Christians require it.
Matthew Henry Bible Commentary
In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates. - But, I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well. II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (Co1 10:26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, Ti1 4:4, Ti1 4:5. To the pure all things are pure, Tit 1:15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use. III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (Co1 10:27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves. IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up. V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was et before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach. VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (Co1 10:31, Co1 10:32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, Co1 10:32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit. VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, Co1 10:33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Tyndale Open Study Notes
10:23–11:1 Paul closes the discussion begun in 8:1 with advice about when Christians may eat meat sacrificed to an idol, and when they should not (see study note on 8:1–11:1). His advice reflects the principle of giving up one’s rights out of love (see also 8:13–9:23). 10:23-24 You say: The NLT supplies these words—Paul is probably quoting a popular saying among the Corinthians and clarifying it. • “I am allowed to do anything”: Paul qualifies the assertion of a Christian’s freedom by emphasizing the importance of doing what is most beneficial for others (see 6:12; 10:32-33; Rom 14:13-15, 19-21; 15:1-2; cp. Phil 2:3-4).
1 Corinthians 10:23
All to God’s Glory
22Are we trying to provoke the Lord to jealousy? Are we stronger than He? 23“Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything is edifying.24No one should seek his own good, but the good of others.
- Scripture
- Sermons
- Commentary
(Basics) 69. Proving God's Perfect Will(2)
By Zac Poonen2.6K12:561CO 6:121CO 10:231CO 10:312CO 9:8COL 3:172TI 2:15In this sermon, the speaker emphasizes the importance of living a spiritually profitable and edifying life. He references 1 Corinthians 6:12 and 10:23, where Paul states that while all things may be lawful, not all things are profitable or edifying. The speaker encourages believers to invest their time on earth in ways that will bring maximum returns for God's kingdom. He poses several questions for believers to consider when making decisions, such as whether an action can be done to the glory of God, in fellowship with Jesus, or if Jesus would join in the activity. The sermon emphasizes the need to seek God's perfect will for our lives in order to live a useful and impactful life.
Freedom in Faith
By Chuck Smith1.6K53:54FaithACT 15:19ROM 14:121CO 6:121CO 10:23In this sermon, James addresses the issue of whether Gentile believers should be required to follow the laws of Moses. He suggests four things for them to do, the first being to abstain from eating meat that has been sacrificed to idols. James emphasizes the importance of the attitudes of the heart, as they are the source of a person's actions. He explains that the purpose of the law is to show people their sinfulness and lead them to Jesus Christ for forgiveness. The sermon concludes with an invitation for the congregation to come forward and pray for their needs.
Church Life Revisited- 1 Corinthians 13
By Ron Bailey1.4K21:161CO 8:11CO 10:231CO 14:31CO 14:121CO 14:171CO 14:261CO 14:291CO 14:34
This sermon focuses on Paul's criteria for what is useful in the church, emphasizing the importance of edification and building up the covenant community. Paul's key question throughout Corinthians is whether actions edify and contribute to the growth of the church. Various Bible verses from 1 Corinthians are highlighted to illustrate the emphasis on edification, orderly conduct in spiritual gifts like tongues and prophecy, and the role of women in doctrinal teaching within the church.
Lawful Hobbies That Have an Idolatrous Place in Your Heart
By Don Johnson1.2K12:18PSA 51:17MAT 6:191CO 10:23JAS 4:8
This sermon shares a personal story of how a lawful hobby turned into an idolatrous distraction, leading to a deep spiritual struggle and eventual repentance. It emphasizes the subtle ways Satan can use even good things to divert us from God's purpose, the importance of recognizing and surrendering idolatrous affections to God, and the freedom and spiritual awakening that comes from true repentance and seeking God's forgiveness.
Conscience - Part 1
By Dai Patterson1.0K00:00PRO 20:27MAT 6:33JHN 1:61CO 10:23In this sermon, the speaker emphasizes the importance of having a strong conscience tempered with the love of God. He explains that a strong conscience is not dominating or overbearing, but rather one that can bear the weaknesses of others. The speaker raises questions about the function and operation of conscience, as well as how it can be readjusted if it is wrong. He also acknowledges that there may be individuals in the audience with different types of consciences, such as legalistic or scrupulous ones. The sermon references Proverbs 20:27, which states that the spirit of man is the lamp of the Lord, searching all the innermost parts of his being. The speaker concludes by mentioning the schedule for the upcoming sessions, where he and another speaker will continue discussing the topic of conscience.
Corinthians: Christian Conduct
By Stephen Kaung9971:04:24ISA 64:6MAT 6:331CO 1:101CO 6:71CO 6:121CO 10:231CO 10:31In this sermon, the preacher discusses the importance of understanding our position as believers in Christ. He emphasizes that we are free from the bondage of the law and have been saved by grace. However, he warns against abusing this freedom and causing division among fellow believers. The preacher encourages practicing four principles in our daily conduct: knowing our position, living in love, relying on the power of the Holy Spirit, and glorifying God in our bodies. He reminds us that we are called to be witnesses and testimonies to the Lord, and that our actions should reflect this.
Part 3: Conclusion of the Treatise
By Martin Luther0ROM 3:28ROM 14:11CO 8:91CO 10:231CO 10:32GAL 5:1GAL 5:13EPH 2:8JAS 2:261PE 2:16Martin Luther concludes his treatise by emphasizing the balance between faith and works in the Christian life. He explains that while faith alone justifies a person before God, good works are necessary for serving others and subduing the body. Luther warns against seeking justification through works alone, highlighting the importance of faith in Christ's mercy. He encourages Christians to live in liberty of faith, understanding that works are done out of love for God and service to others, not for personal merit or salvation. Luther urges believers to navigate the balance between liberty in faith and respect for ceremonial traditions, showing love and consideration for both the weak in faith and the obstinate legalists.
1 Peter 2:16
By John Gill0Christian LibertyResponsibility in FreedomJHN 8:36ROM 6:181CO 10:23GAL 5:13EPH 6:5COL 3:221TI 6:1TIT 3:1HEB 13:171PE 2:16John Gill emphasizes the dual nature of freedom for converted Jews, highlighting their liberty in Christ as well as the responsibility that comes with it. While they are free from sin and the law's condemnation, this freedom does not grant them the license to sin or disregard civil authority. Instead, true freedom in Christ calls for servitude to God and obedience to earthly authorities, reflecting a life that honors both divine and civil laws. Gill warns against using Christian liberty as an excuse for malicious behavior, urging believers to act with integrity and accountability.
Day 92, 1 Corinthians 10
By David Servant01CO 6:91CO 9:271CO 10:51CO 10:131CO 10:231CO 10:29David Servant preaches on Paul's fear of being 'disqualified' and forfeiting heaven due to sin, using the Israelites as an example of those who displeased God despite their deliverance. He warns against sins like greed, idolatry, immorality, grumbling, and rebellion that can lead to forfeiting our relationship with God. Paul emphasizes the importance of discipline, resisting temptation, and showing love and sensitivity towards fellow believers in matters of conscience.
All Things Are Lawful for Me
By A.B. Simpson0Love and ResponsibilityChristian Freedom1CO 10:23A.B. Simpson emphasizes the principle of love in Christian freedom, arguing that while one may have the liberty to engage in certain activities, it is crucial to consider how those actions may affect others, particularly their conscience. He advocates for the surrender of personal indulgences to prevent causing temptation or harm to fellow believers. Simpson highlights that many seemingly harmless activities can lead to worldliness and should be avoided if they pose a risk to others' spiritual well-being. The essence of Christian character is revealed in the thoughtful love that guides our choices, demonstrating the importance of prioritizing love over personal freedom.
Real Freedom
By Bishop M.A. Lalachan0JHN 8:32JHN 8:34ROM 6:221CO 10:23GAL 5:1GAL 5:13JAS 1:251PE 2:16Bishop M.A. Lalachan emphasizes the concept that freedom is a gift that can be given and taken away by the people through their choices. True freedom is found in knowing and accepting the necessary limitations of laws governing nature, society, state, morality, and freedom itself. Real freedom thrives under the structure of law, allowing individuals to be virtuous, brave, wise, and free from anxiety and fear. Responsible freedom is a value to be acquired and cultivated, with self-surrender to God being the key to true liberation. Misusing freedom leads to slavery to one's passions, as Jesus stated that those who sin are slaves to sin.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
All things are lawful for me - I may lawfully eat all kinds of food, but all are not expedient; ου παντα συμφερει· It would not be becoming in me to eat of all, because I should by this offend and grieve many weak minds. See the notes on Co1 6:12, etc.
Jamieson-Fausset-Brown Bible Commentary
All things are lawful for me, &c.--Recurring to the Corinthian plea (Co1 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me." edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Acts 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (Co1 6:12). Their use or non-use is to be regulated by regard to edification.
John Gill Bible Commentary
All things are lawful for me,.... All sorts of food are lawful to be eaten, every creature of God is good, there is nothing common or unclean in itself, polluted or polluting; and so things offered to idols may be lawfully eaten, but not as such, or in an idol's temple, or before a weak brother; to do which is contrary to the honour of God, and the edification of the saints: and therefore all things are not expedient; to be done always, and in all places, and before all persons. The apostle suggests, that though they might be lawful to him, and he might make use of his liberty in eating them; yet they might not be expedient, or of service, but on the contrary hurtful to others; and which therefore ought to be judged a sufficient reason for the omission of them: all things are lawful for me, but all things edify not; though things of an indifferent nature may be lawfully used, yet they do not always tend to the edification of others, which should be consulted; and when this is the case, they ought to be disused. This is observed in answer to an objection taken from the doctrine of Christian liberty, allowing the free use of all the creatures, and disengaging men from an observance of the distinction of meats and drinks which the apostle grants; and yet argues from his own example, and the edification of the saints, that this is not always to be closely pursued; but believers should forego what they have a right to use, when the peace and welfare of their fellow Christians require it.
Matthew Henry Bible Commentary
In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates. - But, I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well. II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (Co1 10:26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, Ti1 4:4, Ti1 4:5. To the pure all things are pure, Tit 1:15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use. III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (Co1 10:27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves. IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up. V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was et before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach. VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (Co1 10:31, Co1 10:32), namely, that in eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, Co1 10:32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit. VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, Co1 10:33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Tyndale Open Study Notes
10:23–11:1 Paul closes the discussion begun in 8:1 with advice about when Christians may eat meat sacrificed to an idol, and when they should not (see study note on 8:1–11:1). His advice reflects the principle of giving up one’s rights out of love (see also 8:13–9:23). 10:23-24 You say: The NLT supplies these words—Paul is probably quoting a popular saying among the Corinthians and clarifying it. • “I am allowed to do anything”: Paul qualifies the assertion of a Christian’s freedom by emphasizing the importance of doing what is most beneficial for others (see 6:12; 10:32-33; Rom 14:13-15, 19-21; 15:1-2; cp. Phil 2:3-4).