As I also in all things please all men, not seeking that which is profitable to myself, but to many, that may be saved.

“If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."”

“For the hearts of men are firmly set on evil. And, that we may not give a pretext to those who desire to get a pretext against us and to speak evil of us, and that we may not be a stumbling-block to any one, on this account we cut off the pretext of those who desire to get a pretext against us; on this account we must be "on our guard that we be to no one a stumbling-block, neither to the Jews, nor to the Gentiles, nor yet to the Church of God; and we must not seek that which is profitable to ourselves only, but that which is for the profit of many, so that they may be saved." [1 Corinthians 10:32-33] For this does not profit us, that another stumble because of us. Let us, therefore, be studiously on our guard at all times, that we do not smite our brethren and give them to drink of a disquieting conscience through our being to them a stumbling-block. For "if for the sake of meat our brother be made sad, or shocked, or made weak, or caused to stumble, we are not walking in the love of God. For the sake of meat thou causest him to perish for whose sake Christ died." [Romans 14:15] For, in "thus sinning against your brethren and wounding their sickly consciences, ye sin against Christ Himself. For, if for the sake of meat my brother is made to stumble," let us who are believers say, "Never will we eat flesh, that we may not make our brother to stumble." [1 Corinthians 8:12-13]”

“Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying, "Even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved." "Be ye imitators of me, even as I also am of Christ." This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, "even as I also am of Christ." For nothing can so make a man an imitator of Christ as caring for his neighbors. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbor; thou hast wrought nothing great, but still standest far from this Image, while so doing. However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices. But "I," saith he, "have done many of those things which were unprofitable also: e.g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here is no such thing. For in that case, except there accrue a certain benefit and except they be done for others' sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden. But not only to things hurtful have I submitted, but also to things toilsome. For, "I robbed other Churches," saith he, "taking wages of them; and when it was lawful to eat and not to work, I sought not this, but chose to perish of hunger rather than offend another." This is why he says, "I please all men in all things." "Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension."”

“The apostle says in a certain place, "If I yet pleased men, I should not be the servant of Christ;" and the same apostle says in another place, "I please all men in all things," and adds the reason, "Not seeking mine own profit, but the profit of many, that they may be saved."... What the apostle says, then, in the first of these passages, "If I yet pleased men, I should not be the servant of Christ," is to be understood as if he said, If the good things which I do were done by me with human praise as my motive, if I were puffed up with the love of praise, I should not be the servant of Christ. The apostle, then, wished to please all men, and rejoiced in pleasing them, not that he might himself be inflated with their praises, but that he being praised might build them up in Christ.”

“Having dealt with when it is lawful to eat of things sacrificed to idols and when not, here he shows what, in both cases, they ought to intend: first with respect to God, because they ought to seek his glory; second with respect to the neighbor, because they ought to guard against his offense, at "be without offense," etc. In the first part, he first introduces a manifold act; second, he urges the due intention of the acts, at "all things in the glory of God," etc. He says therefore "whether... therefore," etc., as if to say: because these evils occur, therefore whether you eat, or drink, which are works of necessity, or do anything else, do all things to the glory of God, and with invocation of the Creator, with that intention, that God may be praised and glorified. Matthew 5:16: "thus let your light shine before men," etc. Colossians 3:17: "whatever you do, in word or deed, do all things to the glory of God." Augustine, on Psalm 34, sermon 2, at the end: "If these things are done rightly, they are praises of God. Let not therefore only your voice sound the praises of God, but let your works also agree with your voice. For when God is praised for a good work, you praise God, and when God is blasphemed for your evil work, you blaspheme God." Then when he says "be without offense," etc., he warns them to guard against the offense of others, and he urges this first by word, second by example, at "as I also in all things," etc. Where he sets himself as an example: first, of peaceable conduct; second, of fruitful action, at "not seeking what is profitable to me," etc.; third, of right intention, at "that they may be saved." Happy is he whose conduct is lovable, whose action is useful, whose intention is wholesome. He says therefore "without offense," etc., as if to say: that all things may be done to the glory of God, be without offense to the Jews, who do not worship idols, and are therefore scandalized by such eating; and to the Gentiles, who worship idols, and are therefore confirmed in error by such eating; and to the Church of God, as regards those weak in faith, who are offended by it. The Jews are under the law, but are not under faith; the Gentiles are neither under the law, nor in faith; the Church of God is both under the law and in faith. Romans 12:18: "if it be possible, as much as is in you, having peace with all men." "As I also in all things please all men," as one who conducts himself without scandal. "I," he says, "not seeking what is profitable to me only, but what is profitable to many." Behold the best way of pleasing all: if the benefit of all, not private advantage, is sought. "Charity," I say, "does not seek the things that are her own." What is profitable, I say, to many, and this not for some temporal advantage, but to this end, that they may be saved. Philippians, last chapter: "I seek not the gift, but the fruit." It should be noted that there are many things which deservedly make men pleasing. First, prudence in counsels, as an advocate pleases his client, a steward pleases his prince. Genesis 41:37: "the counsel pleased Pharaoh, and all his servants." Ecclesiasticus 20:29: "a prudent man will please the great." Second, cleanness in deeds, as a spouse pleases a spouse, an instrument pleases its user. 1 Kings 2:26: "but the child Samuel grew and advanced, pleasing both God and men." Not so the sons of Heli. Third, piety in intercessions, as a physician pleases the sick, a staff pleases the old man. Whence concerning the burial of Abner it is said, 2 Kings 3:36: "all things that David did pleased them," etc. Fourth, wisdom in words, as light pleases the traveler, greenness pleases the sight. Joshua 22:33: "the word pleased all who heard it." Ecclesiasticus 20:29: "a wise man in words will advance himself, and a prudent man will please the great." Fifth, clemency in answers, as flavor pleases the taste, melody pleases the ear. 2 Chronicles 10:7: "if you will please this people, and soothe them with clement words, they will serve you at all times." Sixth, fortitude in wars, as a boxer pleases the one who hires him, a soldier pleases his prince. 1 Kings 18:22: "the servants of Saul said to David: behold, you please the king, and all his servants love you." Seventh, generosity in benefits, as rain pleases the parched earth, as a spring pleases the thirsty. 1 Maccabees 14:4, concerning Simon: "he sought the good of his nation, and his power pleased them." Here a question is raised concerning that saying, "I would not have you be partners of demons." The Gloss: to this kind belong the things that are done by hanging or binding certain things. On the contrary: therefore the hanging of herbs around the neck, or of little papers, which is customarily done, pertains to idolatry. Response. Either the herbs have from nature a natural power toward that effect, or they do not. In the first case it does not pertain to idolatry, but in the second it does. Similarly with little scrolls: either they contain only sacred words, and are believed on this account to have power, or not. In the first case it does not pertain to idolatry, but in the second it does. Again, concerning that saying, "all things are lawful to me," the Gloss: by the power of free will, and the teaching of the natural law. On the contrary, according to the natural law many things are unlawful. I respond. Here he speaks specifically about foods. Again, in the same place, the Gloss: those things are forbidden by the precept of the Lord. I respond. Those precepts were for a time, and have been revoked. Again, "asking nothing." On the contrary, Tobit 2:21: "see lest perhaps it be stolen." I respond. It is not similar, because it is not lawful to eat stolen food in itself, but it is lawful to eat what has been sacrificed to an idol, unless on account of another's scandal. Again, "do all things to the glory of God." On the contrary: therefore no act is indifferent. I respond. This reference to the glory of God is understood either in act, or in the aptitude for being so referred, which is found not only in good things, but also in indifferent things. Again, "the earth is the Lord's, and the fullness." On the contrary, the same reasoning held under the law. Therefore if all things are now clean, because they are the Lord's, they were so then too. I respond. They were called unclean by the reckoning of the law, but not by their own nature. Again, "as I in all things please all men." On the contrary, Galatians 1:10: "if I pleased men, I should not be the servant of Christ." Again, how did he please his persecutors? I respond to the first: he wished to please men for God's sake, not for his own. To the second argument, this is understood not of all generally, but of churchmen, according to the Gloss.”

“Even as I please all men - Act as I do: forgetting myself, my own interests, convenience, ease, and comfort, I labor 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, etc., 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, etc., may render a thing improper on one occasion that might be proper on another. 6. Pious Quesnel has well said: Every thing honors God when it is done for his sake; every thing dishonors 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.”