I Corinthians 10:24 · Bible study
1 Corinthians 10:24 Commentary: Study: Seek the Good of Others
Greek · 11 what the commentators say
Meaning in one sentence
Explore Paul's command to seek not your own good but your neighbor's.
Research Summary
- Meaning: Paul commands believers to stop making their own benefit the priority and instead pursue the well-being of others, especially in matters of Christian liberty.
- Key words: ζητείτω (let him seek), third-person imperative, continuous action; μηδεὶς (no one), absolute negation; ἑτέρου (another's), a different person, not self; the article τὸ specifies the good.
- Main debate: Whether Paul absolutely prohibits all seeking of one's own good or only selfish disregard for others.
- Theological theme: Love as the rule for Christian freedom, liberty is limited by neighborly edification, not abstract rights.
- Best use: A guiding principle for ethical decision-making in areas where Scripture gives no explicit command, prioritizing the spiritual and moral good of others.
Translation Comparison
BSB Berean Standard Bible 2020
No one should seek his own good, but the good of others.
WEB World English Bible 2000
Let no one seek his own, but each one his neighbor’s good.
KJV King James Version 1769
Let no man seek his own, but every man another’s wealth.
ASV American Standard Version 1901
Let no man seek his own, but each his neighbor’s good.
YLT Young's Literal Translation 1898
let no one seek his own--but each another's.
Darby Darby Bible 1890
Let no one seek his own [advantage], but that of the other.
Douay-Rheims Douay-Rheims Bible 1899
Let no man seek his own, but that which is another's.
Translations in other languages (10 available)
Ninguno busque su propio bien, sino el del otro.
Ninguém busque para si próprio, antes cada um busque o bem do outro.
Que personne ne cherche son propre intérêt, mais que chacun cherche celui d’ autrui.
Niemand suche das Seine, sondern ein jeglicher, was des andern ist.
Niemand zoeke dat zijns zelfs is; maar een iegelijk zoeke dat des anderen is.
Nessuno cerchi il proprio vantaggio, ma ciascuno cerchi l’altrui.
Nikt niechaj nie szuka tego, co jest jego, ale każdy, co jest bliźniego.
Никто не ищи своего, но каждый пользы другого.
無論何人，不要求 自己的益處，乃 要求別人的益處。
Let a man give attention not only to what is good for himself, but equally to his neighbour's good.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 10:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse addresses the Corinthian dispute over meat offered to idols, though its principle reaches further. Calvin and Gill both stress that Paul does not absolutely forbid seeking one's own good. Gill writes that "otherwise it is lawful for a man to seek his own good, temporal, spiritual, and eternal." Calvin says the apostle does not forbid consulting one's own advantage, but requires believers not to be "so devoted to their own interests, as not to be prepared to forego part of their right." Lange insists the negation is absolute when it comes to selfishness: the "seeking of one's own" denotes the selfish attempt to make one's own enjoyment the sole consideration, which violates love. Barnes and Clarke agree the primary application is to cases of Christian liberty, when no positive law binds, the rule should be the comfort and salvation of others. Vincent's Word Studies notes the Greek article (τὸ) before "good," so Paul commands seeking "the good" of the neighbor, not "wealth" in the modern sense. The shared conviction is clear: believers must not make their own interests the final measure of their actions.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Absolute prohibition view: Lange argues the negation μηδεὶς is absolute: the selfish attempt to make one's own enjoyment the sole consideration falls under an absolute prohibition as a violation of love.
- Qualified prohibition view: Calvin, Gill, and Barnes contend the verse forbids only the pursuit of one's own interests at the expense of others, not all self-concern, since Scripture elsewhere allows caring for oneself and one's family.
What is clear: Christians must not prioritize their own interests in a way that disregards or harms the spiritual and moral good of others.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'seek his own' | All traditions agree the verse forbids selfishness, making one's own interests the absolute priority to the neglect of others. | Some (e.g., Lange) read the negation as absolute: no one may ever seek their own advantage at all. Others (e.g., Calvin, Gill) argue it only prohibits seeking one's own when it harms or disregards others, allowing legitimate self-care. |
| Scope of application | The verse is grounded in Paul's discussion of idol-offered meat but is intended as a general principle for Christian conduct. | Barnes applies it broadly to all areas of life; some confine its direct force to matters of adiaphora (indifferent things) where no direct command of God applies. |
| Translation of 'the good' (τὸ τοῦ ἑτέρου) | All translators agree it refers to the other person's benefit or well-being. | The KJV renders it 'another's wealth' using older English meaning of well-being. Modern translations choose 'good.' The debate is which English term best conveys the sense. |
| Relationship to 1 Corinthians 13:5 | Both verses teach that love does not seek its own; they belong to the same ethical framework. | Some see 10:24 as situation-specific (idol food), while 13:5 gives a universal definition of love. Others see both as equally universal. |
Historical & Cultural Context
Paul writes to a congregation in Corinth, a Roman colony with a bustling meat market (μάκελλον, from Latin macellum). Much of the meat sold there had been sacrificed in pagan temples, then sold by priests as surplus. Some Christians, knowing that idols are nothing, felt free to eat such meat anywhere. Others, whose consciences had been shaped by years of idol worship, saw the meat as contaminated and could not eat without feeling they had participated in idolatry. Paul has already argued in chapter 8 that knowledge puffs up but love builds up. He has used his own example in chapter 9, surrendering his right to support for the sake of the gospel. In chapter 10 he warns against participating in pagan feasts (vv.20-22) but then addresses everyday eating. Verse 24 is the moral hinge: instead of insisting on their freedom, the "strong" should consider the "weak." As the Cambridge Bible notes, "the conclusion is moral, not positive." No blanket rule is given for what to eat; the rule is the other person's good. The surrounding verses (25-33) spell out practical cases: eat what is sold in the market without asking questions, but refrain if someone points out the meat was offered to idols, for the sake of that person's conscience. Paul grounds this in God's ownership of all things (v.26, citing Psalm 24:1) and in his own practice of seeking others' salvation (v.33). The verse must be read as part of this sustained argument about Christian freedom and love.
Textual Notes
The consulted sources, including standard critical editions, note no significant textual variants for 1 Corinthians 10:24. The manuscript tradition is stable across the major uncials (P46, Sinaiticus, Vaticanus, Alexandrinus). The only variation among English translations stems from lexical choice (e.g., KJV 'wealth' vs. modern 'good') rather than a different Greek underlying text.
Reception History
Across church history, this verse has been a key proof-text for the ethic of neighborly love in the context of Christian liberty. Early church fathers such as Augustine and Jerome applied it to questions of eating meat offered to idols and other "indifferent" matters, as recorded in the Cambridge Bible. Medieval theologians incorporated it into casuistry on scandal and cooperation with evil. The Reformation brought renewed emphasis on freedom limited by love, Calvin and the Geneva Bible both stress the priority of edification. Later Pietists and Methodists (e.g., Wesley, Clarke) used the verse to call Christians to practical holiness and concern for others. In modern times, it has been cited in debates about ethical consumption, social justice, and the boundaries of individual rights within the church.
Preaching This Verse
Three-point outline
- The negative: “Let no one seek his own”, a prohibition of selfishness, not of all self-care.
- The positive: “but each one his neighbor’s good”, the active pursuit of another’s well-being.
- The motivation: Christ’s own example and the goal of building others up unto salvation (1 Cor 10:33).
Five-point outline
- Christian liberty is real but limited by love.
- The test of any action is not just its lawfulness but its effect on others.
- “Neighbor’s good” means their spiritual and moral well-being, not only material benefit.
- This principle does not require neglecting all self-concern; Paul himself cares for his own needs (2 Cor 12:14).
- Paul models the principle in his own ministry, seeking not his profit but the salvation of many (1 Cor 10:33).
Illustration hooks
- A family choosing a movie for movie night: the parents consider not just their own taste but what will not frighten or confuse the younger children.
- A church member deciding what to post on social media about a political issue: they could state their view forcefully, but they choose words that will not cause unnecessary offense to fellow believers with different convictions.
- A potluck meal where one family avoids certain foods for health reasons; others prepare dishes that include them rather than exclude them, out of love.
Questions your congregation is asking
- Does this verse mean I can never put my own needs first, even for basic self-care?
- What if the other person’s conscience seems overly scrupulous or unreasonable? Do I still have to defer to them?
- How do I know when I am being selfish versus legitimately exercising my freedom?
Leading a Discussion
This verse cuts to the heart of Christian community. It challenges the individualism of both ancient Corinth and modern culture. As you study Paul’s command, consider what it truly means to seek someone else’s “good”, the word Paul leaves deliberately broad, implying whatever serves their spiritual growth and ultimate salvation.
Discussion questions
- Read 1 Corinthians 10:24 in several translations. What differences do you notice, especially between “wealth” in the KJV and “good” in modern versions? Why might the presence of the Greek article (τὸ) matter?
- What specific situation in Corinth is Paul addressing? How does knowing that context change your understanding of the verse?
- What does “seek his own” look like in your daily life? Can you think of a time when seeking your own good came at the expense of another believer?
- How do the cross-references (Romans 15:1-2, Philippians 2:4, 1 Corinthians 13:5) help you interpret this verse? What theme runs through all of them?
- Does Paul forbid all self-interest or only selfishness? Use the text and the surrounding context to support your answer.
- How could a small group or church congregation apply this verse to decisions about worship style, use of money, or social activities?
- What is one specific relationship or situation where you need to “seek the good of the other” more intentionally this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Romans 15:1 | Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. |
| Romans 15:2 | Let each one of us please his neighbor for that which is good, to be building him up. |
| I Corinthians 9:19 | For though I was free from all, I brought myself under bondage to all, that I might gain the more. |
| I Corinthians 9:23 | Now I do this for the sake of the Good News, that I may be a joint partaker of it. |
| I Corinthians 10:33 | even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved. |
| I Corinthians 13:5 | doesn’t behave itself inappropriately, doesn’t seek its own way, is not provoked, takes no account of evil; |
| II Corinthians 12:14 | Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children. |
| Philippians 2:4 | each of you not just looking to his own things, but each of you also to the things of others. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Let no man seek his own, etc. - Let none, for his private gratification or emolument, disturb the peace or injure the soul of another. Let every man live, not for himself, but for every part of the great human family with which he is surrounded.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that this command about not seeking one's own good is aimed specifically at the issue of meat offered to idols, not a blanket rule against self-care. He argues the principle applies when no positive law binds the believer, making the example and impact on others the deciding factor in conduct.
Calvin's Commentaries Reformed 1564
Calvin stresses that Paul does not forbid looking after your own interests entirely, but warns against being so absorbed in them that you refuse to set aside your rights whenever a brother's well-being demands it. Love of neighbor requires this willing sacrifice for their edification.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator clarifies that Paul's command is not about food itself but about the moral effect on others. The phrase "another's wealth" more accurately means "the profit of his neighbour," shifting the focus from material possessions to the impact of one's actions. What is right or wrong depends entirely on circumstances and how conduct affects fellow believers.
Geneva Bible Notes Reformed 1599
Let no man seeke his owne, but euery man anothers wealth.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that seeking one's own good in temporal or spiritual matters is lawful, but in the use of indifferent things a Christian must not seek personal gratification at a brother's expense. Instead, he should consult what profits and builds up others.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points to parallel passages where Paul demonstrates the same principle: seeking others' good rather than one's own. The cross-references show that this command to please neighbors for their edification matches Paul's own practice and the selfless love described in those verses.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry cautions that Christian liberty is not simply about what is allowed, but about what builds others up. A thing may be lawful yet not helpful or edifying, so believers must look beyond personal freedom to what serves the good of others.
Vincent's Word Studies Evangelical 1887
Vincent points out that the Greek phrase literally means "that which is the other's." The King James Version inserted "wealth" in the older sense of well-being, while ignoring the definite article. He notes the Revised Version improves the translation to "his neighbor's good," capturing the focus on the other person's welfare.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
His own only, but another's welfare also.