1 Corinthians 10:33Meaning & Commentary from the Church Fathers

Then, after saying, “Give no offense,” he laid on them responsibility for the scandal of Jews and pagans, and expressed something weighty. See how he makes this acceptable and light: he sets himself in the middle and says, “Just as I also please all men in all things, not seeking my own benefit, but the benefit of many, that they may be saved” (1 Cor 10:33). “Be imitators of me, as I also am of Christ” (1 Cor 11:1).

Since he has shown them guilty of causing harm to pagans and Jews, and has commanded them a great thing, he sets himself forth as an example to show that this thing is easy. That he did not seek his own benefit is clear from much that was said earlier, for example, “I became all things to all men” (1 Cor 9:22). It is especially clear from his wish that he himself be cut off for the sake of his brethren (Rom 9:3).

Thus the Apostle wished to please all men and found joy in this, not because he boasted in their praises, but because, after receiving praise from them, he restored them in Christ.

“Just as I also please all men in all things.” True, this is also characteristic of flatterers, but what follows is not. “Not seeking my own benefit, but that of many, that they may be saved.” Flatterers do not seek another’s benefit, but their own. Better said, they do not even seek their own, because they harm themselves more than others. The divine Apostle did not seek his own, but had in view the salvation of others, through them increasing incorruptible wealth.

He spoke of the peace of the age to come not for his own temporal advantage, but for the sake of his brethren and neighbors, so that they might desire to be saved and bind themselves with the bonds of concord.

"But if anyone says to you, 'This has been offered to idols,' whether a weak Christian or a pagan testing you, then do not eat, for the sake of the one who told you. In the first case, this is so as not to scandalize the weak. In the second, it is to preserve Christian dignity before the tempter. Do this also for the sake of the conscience of the one who disclosed it. For, as far as your own conscience is concerned, you could eat, since 'the earth is the Lord's, and the fullness thereof'" (1 Cor 10:31).

This is the general guiding rule concerning food and eating. "A man eats and drinks to the glory of God when he eats and drinks without giving scandal to others, and not as a glutton or lover of pleasures" (Theophan). Therefore, to the rule about eating the Apostle immediately adds this:

As another and higher guiding rule, the Apostle commands that everything be done so that all actions are directed toward the glory of God. This rule was indicated by Jesus Christ Himself (Mt 5:16).

In it he shows how every possible violation of Christian dignity may be avoided in dealings with unbelievers. At the same time, he teaches how Christians may act beneficially toward all, when they direct everything toward the highest end, namely the glory of God.

"The Apostle beautifully gathers all this together, sitting, walking, conversing, and instructing, so that in everything one goal may be set before oneself: the glory of God" (Theodoret).

"To seek what is profitable for all is the rule of the most perfect Christianity. This is its exact aim. This is the summit of perfection" (Chrysostom).

"To please all is also characteristic of flatterers, but what the Apostle says of himself is not of this kind. Flatterers seek not another's profit, but their own. Or rather, they do not even seek their own, since they harm themselves more than others. But the divine Apostle did not seek his own. He had in view the salvation of others, and through them he increased incorruptible riches" (Theodoret).

Saint Paul had already said how he became all things to all men, that by all means he might save some. Now he merely recalls this, setting the pattern of his own conduct as a law for all.