Exegetical and Hermeneutical Commentary of 1 Corinthians 10:33
Even as I please all [men] in all [things,] not seeking mine own profit, but the [profit] of many, that they may be saved.
Even as I … – Paul here proposes his own example as their guide. The example which he refers to is that which he had exhibited as described in this and the preceding chapters. His main object had been to please all people; that is, not to alarm their prejudices, or needlessly to excite their opposition (see the note at 1Co 9:19-23), while he made known to them the truth, and sought their salvation – It is well when a minister can without ostentation appeal to his own example, and urge others to a life of self-denial and holiness, by his own manner of living, and by what he is himself in his daily walk and conversation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. Even as I please all men] Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labour for the welfare of others; and particularly that they may be saved. How blessed and amiable was the spirit and conduct of this holy man!
THIS chapter has already presented the serious reader with a variety of maxims for his regulation.–
1. As to his own private walk;
2. His domestic duties; and
3. His connection with the Church of God.
Let us review some of the principal parts.
1. We should be on our guard against what are called little sins, and all occasions and excitements to sin. Take heed what company you frequent. One thing, apparently harmless, may lead by almost imperceptible links to sins of the deepest dye. See the example in this chapter: 1. The people sat down to eat and to drink. 2. They rose up to play, dance, and sing: and 3. They committed fornication, and brought upon themselves swift destruction.
2. However conscious we may be of our own sincerity and uprightness, we should ever distrust ourselves. God has made nothing independent of himself; the soul has no principle of self-dependence either in itself or its attainments: it is wise, powerful, and happy, only while it is depending on infinite wisdom, unlimited power, and endless mercy.
3. The Gentiles were in communion with demons by their idolatrous services. In what communion are those who feed themselves without fear, who eat with the glutton and drink with the drunkard? So they partake of the Lord Jesus who are under the influence of pride, self-will, hatred, censoriousness, c., and who carry their self-importance and worldly spirit even into the house and worship of God?
4. A spirit of curiosity too much indulged may, in an irreligious man, lead to covetousness and theft: in a godly man, to a troublesome and unscriptural scrupulosity of conscience, productive of nothing but uneasiness to itself, and disturbance to others. Simplicity of heart saves from this, and is an excellent gift.
5. In many actions we have a twofold rule-the testimony of God and charity: and in many things charity is the best interpreter of the testimony. The testimony often permits what charity forbids, because circumstances in time, place, c., may render a thing improper on one occasion that might be proper on another.
6. Pious Quesnel has well said: Every thing honours God when it is done for his sake every thing dishonours him when any ultimate end is proposed beside his glory. It is an unchangeable principle of the Christian morality that all comes from God by his love, and all should be returned to him by ours. This rule we should keep inviolate.
7. Though many of the advices given in this chapter appear to respect the Corinthians alone, yet there is none of them that is not applicable to Christians in general in certain circumstances. God has given no portion of his word to any people or age exclusively the whole is given to the Church universal in all ages of the world. In reading this epistle let us seriously consider what parts of it apply to ourselves; and if we are disposed to appropriate its promises, let us act conscientiously, and inquire how many of its reprehensions we may fairly appropriate also.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Even as I please all men in all things; that is, in all things wherein the law of God hath left me a liberty; for Paul pleased no man, either in the omission of any thing which God had commanded him to do, or in the doing of any thing which God had forbidden him to do.
Not seeking mine own profit, but the profit of many, that they may be saved; not seeking my own advantage, either the satisfaction of my own mind or humour, or my own gain, but the advantage of others, especially in matters that may any way affect them as to their eternal salvation. Thus Paul, like a good shepherd, goeth out before the sheep, and leadeth them, and, as every true minister should be, is himself an example to the flock of Christ. And this is a third rule to be observed by Christians, as to the use of the liberty which Gods law hath left them as to any particular actions; notwithstanding that liberty, yet they ought to have respect to the spiritual good and salvation of others, and to do that part which their judgments inform them will be, as least to the spiritual damage and detriment, so most to the spiritual good and profit, of the souls of others with whom they converse.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. I pleaseI try to please(1Co 9:19; 1Co 9:22;Rom 15:2).
not seeking mine own(1Co 10:24).
manyrather as Greek,“THE many.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even as I please all men in all things,…. The apostle sets himself as an example, though he was far from being a man pleaser, in the bad sense of that phrase; nor must these all things, in which he is said to please all men, be taken in the largest sense; but are to be understood of things indifferent, which might be done or avoided, without breaking the law of or contradicting the Gospel of Christ, or any of its rules and ordinances, to all which the apostle was inviolably attached; nor did he in these things seek to please men, but in all to act the part of a faithful servant of Christ, and steward of the mysteries of grace; see 1Co 9:19. Moreover, it is not to bc thought that in fact he pleased all men; it is certain he did not; but he studied to please them; he did all that in him lay; he took the most proper methods to do it, though they were sometimes ineffectual.
Not seeking my own profit; worldly profit and advantage, riches, wealth, the emoluments of life, ease, rest, and pleasure; and chiefly he means the use of liberty in things indifferent; he was willing to forego all for the good of others:
but the profit of many, that they may be saved; he neglected his own private advantage, and the gratifying of himself in anything which was otherwise lawful, when he saw that would be an offence to others, be an hinderance of the Gospel, and deter any from embracing the Christian doctrine; that so he might be the, means of promoting the spiritual profit and edification of many souls, that they might be saved in the Lord with an everlasting salvation; He does not say all, but many, knowing that all will not be saved, only the elect of God; and whereas he knew not who these were, nor where they lay, he behaved in this manner to all men, that he might be the instrument of the spiritual good and salvation of the chosen ones among them, by preaching the Gospel to them without offence.
Fuente: John Gill’s Exposition of the Entire Bible
Mine own profit ( ). Old word from , to bear together, and explains use of verb in verse 23.
That they may be saved ( ). First aorist passive subjunctive of , to save, with purpose clause with same high motive as in 9:22. This is the ruling passion of Paul in his dealings with men.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Even as I please all men in all things. (kathos kago panta pasin apesko) “Just as I, (in) all things, please all men.” As our Lord “came not to please himself” or “do his own will,” but the will of the Father who sent Him, so did Paul, and so should we. Joh 6:38; Rom 15:3; Rom 1:14-15; 1Co 9:22-23; Mat 6:33.
2) “Not seeking mine own profit.” (me zeton to hemautou sumphoron) “Not continually seeking the profit, advantage, or orchestration (glory) of myself, or praise of men in my own egotism.” Few there are who seem able to deny self and unselfishly give self and all to Christ and for others, as our Lord did, 2Co 8:9; Mar 8:34; Php_3:7-10.
3) “But the profit of many.” (alla to ton pollon) “But that (advantage, benefit, or profit) of the masses.” As Christ came “to seek and to save” the lost and voluntarily laid down His life for all men, even so did He call the children of His church, Joh 10:18; Joh 18:6; Luk 19:10; Joh 20:21.
4) “That they may be saved.” (hina) “in order that,” introducing the purpose clause of affirmation – (Gk. sothosin) “they may be saved.” The term “saved” means “delivered” and may refer to either delivery or salvation of the soul from hell, when eternal life is given to the believer in the new birth of regeneration or “salvation” may be used to refer to the “delivery” of life’s service and usefulness from Satan to Christ; Eph 2:8-10; Php_2:12.
Fuente: Garner-Howes Baptist Commentary
33. Even as I please all men in all this As he speaks in a general way, and without exception, some extend it by mistake to things that are unlawful, and at variance with the word of the Lord — as if it were allowable, for the sake of our neighbor, to venture farther than the Lord permits us. It is, however, more than certain, that Paul accommodated himself to men only in things indifferent, and in things lawful in themselves. Farther, the end must be carefully observed — that they may be saved Hence what is opposed to their salvation ought not to be conceded to them, (607) but we must use prudence, and that of a spiritual kind. (608)
(607) “ I1 ne leur faut pas accorder, et s’accommoder a eux en cela;” — “It is not proper to concede to them, and to accommodate ourselves to them in that.”
(608) The view here given by Calvin of the spirit by which Paul was actuated in this part of his conduct, is most successfully brought out, at greater length, by the Reverend Andrew Fuller, when comparing 1Co 10:33, with Gal 1:10. — “Though both these kinds of action are expressed by one term — to please — yet they are exceedingly diverse; no less so than a conduct which has the glory of God and the good of mankind for its object, and one that originates and terminates in self. The former of these passages should be read in connection with what precedes and follows it, (1Co 10:31.) Hence it appears plain, that the things in which the Apostle pleased all, men, require to be restricted to such things as tend to their ‘profit, that they may be sav ed. ’ Whereas the things in which, according to the latter passage, he could not please men, and yet be the servant of Christ, were of a contrary tendency. Such were the objects pursued by the false teachers whom he opposed, and who desired to ‘make a fair show in the flesh, lest they should suffer persecution for the cross of Christ.’ (1Co 6:12.) The former is that sweet inoffensiveness of spirit which teaches us to lay aside all selfwill and self-importance, that charity which ‘seeketh not her own,’ and ‘is not easily provoked;’ it is that spirit, in short, which the same writer elsewhere recommends from the example of Christ himself: ‘We, then, who are strong, ought to bear the infirmities of the weak, and not to please ourselves. Let every one of us please his neighbor, for his good to edification: for even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.’ But the l a tter spirit referred to is that sordid compliance with the corruptions of human nature, of which flatterers and deceivers have always availed themselves, not for the glory of God or the good of men, but for the promotion of their own selfish designs.” — Fullers Works, volume 3. — Ed.
Fuente: Calvin’s Complete Commentary
(33) Even as I please all men . . .Better, even as I in all things am seeking to please all men, not seeking my own profit, but that of the manyi.e., the whole great mass of men, and not, as the English seems to imply, merely a great number. This is the same idea as I am made all things to all men. (See 1Co. 9:22.)
With the last verse of this chapter we must connect the first verse of 1 Corinthians 11, Become imitators of me, even as I am of Christ. This is the completion of the exhortation. The Apostle refers to his own example, but only to lead his readers up to Christ as the great example of One who pleased not Himself (Rom. 15:3). His own example is valuable inasmuch as it is the example of one who is striving to conform to the image of his Lord. With the mention of the holiest Example and the most sacred Name, the whole of this argument and exhortation reaches its natural climax and conclusion.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. Please all That is, in purpose and effort, whether with successful result or not.
Be saved His compliances and subserviences were neither for flattery nor self-interest, but for the eternal good of his fellow-beings. In this direction he was the most complying of men; in all others the most independent. In all these things he would have the Corinthians, according to the first verse of the next chapter, (where see note,) his followers.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 10:33 . ] See 1Co 9:19 ff. , in every respect , 1Co 9:25 . , am at the service of . It denotes what takes place on the apostle’s side through his endeavour, namely, to be the servant of all, and to be all things to all men (1Co 9:19 ff.); not the result of his endeavour, as if he actually did please all (see on Gal 1:10 ); for , Dem. 1481. 4. Comp Rom 15:2 ; 1Th 2:4 .
] of the many , the multitude, opposed to the unity of his own single person. Comp on 1Co 9:19 ; Rom 5:15 ; and on the idea, Clement, ad Cor. I. 48: , .
] ultimate end , for the sake of which he sought their good: that they might be sharers in the Messianic salvation . Comp 1Co 9:22 . “Ex eo dijudicandum utile,” Bengel.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTIONS
Who would have thought, on reading Israel’s history in coming up out of Egypt, that all the great outlines of Christ’s Church is here shadowed forth? Yes! my soul, thy deliverance from the worse than Egyptian bondage of sin and death, of Satan’s captivity and prison-house, was here represented. As all our father’s in the Church were baptized unto Moses, as the Lord’s minister, in the cloud, and in the sea; ate and drank of the spiritual sustenance, by faith in Christ; and eyed Christ as the sum and substance of all: so thou, by the same faith in the same God and Savior, art now passing through the same wilderness dispensations; and fetching strength for every new exercise by living on Jesus, and of his fulness receiving grace for grace. Oh! God the Holy Ghost, bring me under thy continual baptisms! Let my spiritual life in Christ, be maintained, as the faithful Israelites were, by the same spiritual meat; and let My soul’s thirst be continually satisfied in drinking of the same spiritual drink; for He that went before in the pillar of the cloud, and that followed them in the pillar of the fire, is the same Lord Jesus to me, as them; even the Rock whose work is perfect, just as true is He! Precious Lord Jesus! do I not know? hast thou not taught me? that all grace for thy whole family here, and all glory for thy redeemed above, is treasured up, and hath been treasured up, in thine Almighty Person, as the Covenant-head and Husband of thy Church from all eternity?
Sweet cup of blessing in my Lord’s Supper! may it be my holy joy and delight often to take thee. For surely, it is an ordinance of Jesus’ own appointing. And He who appointed it at the first, promised to be present at every celebration, and will continue to the last, to make it sanctified to every true partaker. Surely it is among the love-tokens of Jesus. He will be always there where his people are assembled. We shall feed on Him by faith. And we shall know heartfelt experience, while the King sitteth at his table, and this graces of our souls, which he himself hath given, and calleth forth into exercise, is like the spikenard, that the cup of blessing which we bless is indeed rich communion with the blood of Christ; and the bread we break is indeed precious communion of the body of Christ! Oh! for the sweet quickenings of God the Spirit leading to the feast, that my soul may be often taking the cup of salvation, and calling upon the name of the Lord. And do thou, dearest Lord, so lead, so guide, so daily, hourly, momently, bring my soul under thy blessed teachings, and influences; that in providences as well as seasons of grace, at my own table or at the Lord’s, wherever I am, however employed, in the Church or in the market place, in dealings with men, or sweet communion with the Lord; whatsoever do, in word, or deed, do all to the glory of God, in the name of Jesus Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 33. Not seeking mine own profit ] This, saith Chrysostom, is the most perfect canon of Christianity, the top gallant of true religion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. ] His own course of conduct : As I in all things (accus. of that on which the subject acts, or over which the quality predicated extends, as in ; so , Soph. d. Tyr. 1197. See Khner, ii. 222. 4) please (‘am pleasing:’ as Meyer well remarks, not the result , but the practice on Paul’s part ; for . , Demosth. 1481. 4).
and are opposed: see 1Co 10:24 .
., his great aim and end; so ch. 1Co 9:22 .
Fuente: Henry Alford’s Greek Testament
1Co 10:33 ; 1Co 11:1 . Paul’s personal example played a large part in his argument (1Co 10:9 ); it is fitting he should refer to it in summing up. The negative , in 2nd person, now becomes the positive in the 1st: “As I also in all things please all.” is to comply with, accommodate oneself to , not give enjoyment to ( cf. Rom 15:1 ; Rom 15:3 ) no need to speak of a “conative present,” resembling , Paul’s universal compliance is qualified by its purpose , , in the light of which the verbal contradiction with Gal 1:10 , 1Th 2:4 , is removed; there is nothing in his power that P. will not do for any man, to help his salvation ( cf. 1Co 9:22 b ). Between the and its purpose lies the clause, in which the Ap. professes for himself the rule commended to the Cor [1589] in 1Co 10:27 . The “self-advantage” which P. sets aside, touches his highest welfare ( cf. Rom 9:3 ); P. sacrificed what seemed to be his spiritual as well as material gain spending, e.g ., weary hours in tent-making that might have been given to pious study to secure spiritual gain for others; thus “losing himself,” he “found himself unto life eternal.” “The many,” in contrast with the single self; cf. 1Co 10:17 , Rom 5:15 ff. Through his own pattern P. points the readers to that of his Master and theirs: “Show yourselves ( , see 32, 1Co 7:23 ) imitators of me, as I also (am) of Christ”. P. does not point his readers backward to the historical model (“of Jesus,” or “Jesus Christ,” as in Eph 4:21 ), but upward to the actual “Christ,” whose existence is evermore devoted to God (Rom 6:10 f.) and to men His brethren (Rom 8:34 f., 1Co 1:30 ), “in” whom the Cor [1590] believers “are” (1Co 1:2 ; 1Co 1:30 ). Paul’s imitatio Christi turns on the great acts of Christ’s redeeming work (Eph 5:2 , Phi 2:5-11 ), rather than on the incidents of His earthly course.
[1589] Corinth, Corinthian or Corinthians.
[1590] Corinth, Corinthian or Corinthians.
Fuente: The Expositors Greek Testament by Robertson
please. Greek. aresko.
profit. Same as “expedient”, 1Co 10:23.
many = the many.
that = in order that. Greek. hina.
Fuente: Companion Bible Notes, Appendices and Graphics
33.] His own course of conduct:-As I in all things (accus. of that on which the subject acts, or over which the quality predicated extends, as in ;-so , Soph. d. Tyr. 1197. See Khner, ii. 222. 4) please (am pleasing: as Meyer well remarks, not the result, but the practice on Pauls part; for . , Demosth. 1481. 4).
and are opposed: see 1Co 10:24.
., his great aim and end;-so ch. 1Co 9:22.
Fuente: The Greek Testament
1Co 10:33. ) , in all things.-, all men) Jews, Greeks, Christians.-, I please) with respect to their consciences.- , that they may be saved) By this standard we must determine what is profitable.
Fuente: Gnomon of the New Testament
1Co 10:33
1Co 10:33
even as I also please all men in all things, not seeking mine own profit, but the profit of the many,-As showing how far this method of action may rightly be carried, Pauls own course is given as an example for them to follow. [He sacrificed his personal comfort, and personal liberty of action; but he never sacrificed any important principle, or compromised the liberty of others. (Gal 2:5). With him to please others is what he chose in love to do instead of pleasing himself; he did not sacrifice to it the pleasing of God. We may also be liberal with that which is our own to give. When Peter, in becoming as a Jew to the Jews (Gal 2:11-14), abandoned his previous habit of eating with Gentile converts, he both made a serious compromise of principle and went far to impose the burden of the law upon those who were free from it. Hence Pauls rebuke.]
that they may be saved.-The chief consideration with Paul was to save men and honor God. In this he was following in the footsteps of Jesus, who gave up heaven with the glory he had with the Father, and came to earth, and suffered and died to save men. Paul drank of the same spirit, was willing to suffer the loss of all things of earth, and make himself the servant of all if thereby he might save men.
Fuente: Old and New Testaments Restoration Commentary
saved
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
1Co 10:24, 1Co 9:19-23, Rom 15:2, Rom 15:3, 2Co 11:28, 2Co 11:29, 2Co 12:19
Reciprocal: 2Ki 5:16 – I will receive Isa 57:14 – take Mat 15:12 – Knowest Mat 17:27 – lest Mat 18:6 – offend Mar 9:42 – offend Rom 14:19 – and Rom 14:20 – but 1Co 8:11 – shall 1Co 8:13 – if meat 1Co 9:18 – when 1Co 9:22 – I am 1Co 10:32 – none 1Co 11:1 – Be ye 1Co 13:5 – seeketh 1Co 14:6 – what shall I 2Co 3:1 – begin 2Co 4:5 – we 2Co 5:15 – live unto 2Co 6:3 – General 2Co 12:14 – for I Gal 1:10 – for if Phi 2:4 – General Phi 2:5 – General Phi 2:21 – all Phi 3:17 – be 1Th 1:5 – what Heb 10:24 – consider
Fuente: The Treasury of Scripture Knowledge
Verse 33. This is the same as 1Co 9:19-23.
Fuente: Combined Bible Commentary
1Co 10:33. even as I also please all men in all thingsall things indifferent (as the next verse makes plain).
not seeking mine own profit, but the profit of the many, that they may be saved. (See on 1Co 9:22.) Within the limits of Christian consistency, and so far as was fitted to win others to Christ, he was ready to go; but concessions compromising his own conscience, and against the real good of others, he would never make. Indeed, on one occasion, when a fellow-apostle yielded on this point, his indignation was roused, and he was constrained to administer a rebuke (Gal 2:11, etc.).
Fuente: A Popular Commentary on the New Testament
The last rule which the apostle lays down, is his own practice and example, who in indifferent things accommodated himself to all men. I please all men; that is, I seek and endeavour to please all men, and in all things: that is, in all lawful things, and in all other things wherein the law of God has left me at liberty; for neither in the omission of any thing which God commanded, nor in the commission of aught which he had forbidden, would St. Paul please any man in the world.
And when he did please all men, it was for their profit and advantage, not his own: to promote their eternal salvation, not his own temporal interest: I please all men, that they may be saved.
Learn hence, 1. That no men must be pleased by sin, nor pleasured in their sins. The smallest duty must be preferred before the pleasing of all the men in the world.
Learn, 2. We may and ought to seek the pleasing of men, with subserviency and in subordination to the pleasing of Almighty God.
Learn, 3. That inordinate man-pleasing is fruitless, needless, and endless: when you have endeavoured to please most, how many will be displeased when you have done your best? God himself, Jesus Christ, his holy prophets, apostles, saints, and servants, could never please the world; and can any of us expect to do it? St. Paul, though he became all things to all men, yet could save but some.
The world hates godliness, and godly persons, and will never be pleased with that which they hate: let pleasing of God be our great business, and, in subordination to him, endeavour to please all men for their profit, that they may be saved.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 10:33-11:1. even as I please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved. 1Co 11:1. Become imitators of me, as I am of Christ.
In chap. 9 the apostle had developed at length the example of self-denial, which he was constantly giving to the Church by submitting to the necessity of earning a livelihood for himself, and in general, by becoming subject, when it was necessary, to the legal observances, from which he felt himself set free by faith in Christ. In concluding this whole passage, in which he has asked the Corinthians to make many sacrifices which are painful to them, he once more refers to his example, because he knows that we are not at liberty to ask sacrifices from others except in proportion to those which we make ourselves.
The phrase to please others may denote a vice or a virtue. That depends on the object proposed, whether to gain our neighbour’s good graces selfishly, or to gain the attachment of our neighbour so as to win him for God. These are the two cases Paul contrasts with one another in this verse, in order to exclude the first, in so far as his own conduct is concerned; comp. Gal 1:10. The: in all things, comprehends of course only the things which belong to the province of Christian liberty. The many is opposed to Paul as an individual, and their salvation to his individual interest (, of myself).
Vv. 1Co 11:1. Christ alone is the perfect model; each believer is a model to his brethren only in so far as he is a copy in relation to Christ.
Paul has in mind especially the absolute self-denial which was the basis of our Lord’s earthly life, Rom 15:1-3.
It is only the fact expressed in the second part of the verse which gives the apostle the right and liberty to write the first. To be quite exact, we must understand in the second proposition not the verb be, but the verb become, used in the first.
The imitation in question is not a slavish one. As Paul was not in circumstances identical with those of Christ, so the Corinthians were not in circumstances altogether analogous to those of Paul. What he asks of the Church is, that it allow itself to be guided by the spirit of self-denial which animates himself, as he is guided by the spirit of self-sacrifice which was the soul of Christ’s life.
We have already cast a glance over the course followed by the apostle in treating this delicate subject. It was needful to limit the use made of their liberty by many of the Corinthian Christians, and among them no doubt, by those who directed the opinion of the Church, without placing them again under the yoke of an external law, and while bringing them to understand themselves the necessity of the sacrifice. This sacrifice wounded their vanity as much as their love of pleasure. It is easy to see the extreme prudence with which the apostle required to conduct this discussion. He begins by stating the point about which all are agreed, the monotheism which excludes the reality of idols. He leaves aside for the moment the frequenting of idolatrous feasts, appealing only to charity for weak brethren. He encourages the strong by his example, deters them by that of the Israelites. After this preparation, he strikes the great blow. Then he concludes calmly with some simple and practical rules in regard to the eating of meats, rules which admirably establish harmony between the rights of liberty and the obligations of charity.
Justly does Rckert exclaim, as he closes the analysis of the passage: Truly I could not conceive a more prudent or better calculated course; we have here a masterpiece of true eloquence. Pity, only, that this eminent exegete does not stop there, but thinks he must ascribe to the apostle’s eloquence, in this case, a certain character of craftiness. Evidently in the course followed by the apostle we are bound to recognise the wisdom of the serpent; but it does not for a moment exclude the simplicity of the dove. For prudence is throughout ever in the service of the love of truth and of zeal for the good of individuals and of the Church.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
even as I also please all men in all things [indifferent or permissible], not seeking mine own profit, but the profit of the many, that they may be saved.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
33. As I indeed please all in all things, seeking not my own profit, but that of the many in order that they may be saved. God help us to live in the daily appreciation and application of this plain, beautiful apostolic precept.
The Jews and Gentiles differed more widely in their religious, socialistic and manneristic peculiarities than any denominations now in America. Yet they were united in all the gospel churches, enjoying ample provisions of grace to live together in perfect fraternity and Christian fellowship.
Fuente: William Godbey’s Commentary on the New Testament
1Co 10:33 to 1Co 11:1. Paul’s own example, as in 1Co 8:13, supporting his advice. This example received irresistible force in 1 Corinthians 9, which expounded and justified the principle which found expression in 1Co 8:13.
In all things: as in 1Co 9:25.
Please all men: not an end but a means, viz. that they may be saved. Cp. Rom 15:2. Else it would be unworthy: Gal 1:10; 1Th 2:4. But, to seek men’s favor in order to save them and only thus far, is one of the noblest acts of service to God.
I please all: not actually; but noting, according to the use of the Greek present tense, a course of action tending in the direction. So Rom 2:4; Gal 5:4; 2Co 5:19; Gal 1:13.
Not seeking etc.: as in 1Co 10:24.
That they may be saved: the final object Paul has in view in seeking the profit of the many. He wishes to save them: and, in view of so worthy and so serious an object, he gives up all thought of personal advantage and seeks only their good.
Imitators: as in 1Co 4:16.
As I also of Christ. Therefore, in following his example, they are walking in the steps of Christ. Cp. Rom 15:3.
Paul s advice about the IDOL-SACRIFICES (1Co 8:1) is now complete, He warns his readers in 18 to abstain from all contact with idolatry; and, especially, not to sanction by their presence idolatrous feasts. Such sanction helps forward the work of demons: and any pleasure resulting therefrom is a cup presented by demons. Yet there is no inherent defilement in meat offered to idols; and therefore ( 19) no need to inquire about the previous history of meat sold in the market or placed on the table of a heathen friend. Nevertheless, in the presence of one who conscientiously and openly disapproves of eating meat offered to idols, Paul advises his readers to abstain from it, lest their example inflict spiritual injury upon him. He does not find it needful to mention the case of meat which they may casually learn to have been offered to idols. For his whole argument implies that there is no sufficient reason for abstaining from it.
Notice that Paul disregards utterly the apostolic decree of Act 15:23 ff, which he himself apparently assented to and in his second missionary journey (which first brought him to Corinth) distributed to the churches, and which enjoined abstinence from idol-sacrifices as one of the necessary things. For even the advice of 1Co 10:28 referred, not to his readers’ conscience, but (1Co 10:29) to that of the weak brother who gave the information. This disregard cannot be accounted for by a change of circumstances, making expedient a change of practice in so short a time. It rather points to an advance of knowledge in the mind of the apostle, to a firmer grasp of (e.g. Mar 7:18) the teaching of Christ. This does not lessen the authority of the apostles as unanimous witnesses of the teaching of Christ. But it warns us to be careful in accepting, as binding for all time, the letter of their advice in matters of small detail. The contrast of Rev 2:20 is a difficulty which I can neither dissemble nor solve. It refers, however, to specific erroneous teaching, known to the readers but not to us, and perhaps to such an eating as directly sanctioned idolatry.
Section 19 teaches that our conduct must often be limited, not only by what we think, but by what those around us think, to be right. Else we may lead them to do what their conscience condemns, and thus inflict upon them serious injury. By thus refraining for their good, we are bearing their burdens and fulfilling (Gal 6:2; Rom 15:1) the law of Christ.
REVIEW OF DIV. IV. Paul might have passed at once from 14 to 18. Indeed 15-17, like 3, 4, and 12, seem to interrupt the matter in hand. But, in reality, they immensely increase the force of the advice which follows them. From matters of detail Paul rises to broad principles, that he may bring the principles to bear with accumulated force on the matters of detail. He thus makes passing details a pattern of the application of great abiding principles.
In 14 Paul bids his readers consider the effect upon others of their own conduct. This advice he supports by expounding in 15 his rights in the Gospel, and in 16 his cheerful surrender of them to save men; that, by the example of his own self-denial, an example well known to his readers, he may drive away by very shame all hesitation to submit to a trifling limitation in a matter so trifling as food rather than expose to risk of destruction those who are already brethren in Christ. Their confident but false security, Paul puts to shame by saying that this unlimited self-sacrifice is needful for his own salvation; and supports the warning herein implied by the example in 17 of those who fell in the wilderness for conduct exactly analogous to that of the Corinthians. And for this conduct there is no excuse: for God ever provides a way of escape. The destruction of the Israelites in the wilderness gives great force to Paul’s specific warning in 18 against all contact with idolatry, especially all participation in idolatrous feasts. At the beginning of 19 he reasserts the great principle of which his own conduct (1 Corinthians 9) is so conspicuous an example; and then gives specific advice based on this principle about food eaten in private houses. He concludes DIV. IV. by reasserting the same all-important principle, as embodied in his own example and in that of Christ.
The principles exemplified in DIV. IV. have abiding and infinite value.
Now, as then, there are in the church differences of opinion about right and wrong: and there are many weak brethren. If we resolve to do whatever we think to be allowable, and to claim our rights to the full, we shall lose opportunities of doing men good and inflict actual injury, shall lose the spiritual progress which immediately follows all self-denial for the good of others, and imperil our own salvation.
Fuente: Beet’s Commentary on Selected Books of the New Testament
If we took the first part of this verse out of context, we might conclude that Paul was a "man pleaser" (cf. Gal 1:10). Obviously he meant he did not allow any of his own attitudes or activities in amoral areas to create barriers between himself and those he sought to help spiritually.
He tried to practice what he preached about putting the welfare of others first (cf. 1Co 10:24). "Saved" in this context probably includes Christians and means saved in the wide sense of delivered from anything that keeps someone from advancing spiritually (cf. Rom 15:1-3).
"Christian freedom is not given to us for our own sake but for the sake of others." [Note: Barclay, The Letters . . ., p. 105.]