³¹ Whether, then, you eat or drink or whatever you do, do all to the glory of God. ³² Give no offense either to Jews or to Greeks or to the church of God; just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved (1 Corinthians 10:31-32).

Verse 31 is cited often, by myself included, to teach the general truth that believers should do everything for the purpose of giving glory to God. Taking nothing away from this teaching, I would like to explore the context of this verse. It will help us better discern, at least from this passage, what Paul meant by his words "to the glory of God." 

Prior to this verse Paul has just argued that an idol is nothing, so meat sacrificed to idols is nothing; therefore, a believer is free to eat it when it is offered to him. However, if someone declares that such food has been sacrificed to idols, the believer should not eat it, not because the meat has now become special but as a witness against that person's idolatry, so that such idolatry may not be affirmed by the believer's acceptance of the meat. The believer is, therefore, free to eat or not eat, but he should make his decision on the basis of his witness for Christ. 

Now, subsequent to verse 31 Paul commanded against offending anyone, whether Jew, Gentile or the church of God. Then he explained what he meant by his personal example. Paul did not seek his own good but the good of others. Why? "So that they may be saved." Once again, the reason for seeking the good of others, the reason for not offending, was his Gospel witness. As he wrote in the previous chapter, "I do all things for the sake of the gospel" (1 Corinthians 9:23) and "I have become all things to all men, so that I may by all means save some" (1 Corinthians 9:22).

This immediate context should give us a big clue as to what was in Paul's mind when he wrote, "Whether, then, you eat or drink or whatever you do, do all to the glory of God." To Paul doing everything "to the glory of God" meant doing everything to bring people to a saving knowledge of Christ. He did everything for the sake of his gospel witness. 

Friends, there is a very practical takeaway here. Sometimes it is hard to discern what most glorifies God; however, it may be easier for us to discern what will most likely draw others to faith in Christ. If we base our decisions and plans on what best serves our gospel witness for Christ, we are in good company with those that seek to do all things to the glory of God. 

Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it (Hebrews 4:1).

But I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified (1 Corinthians 9:27).

Is Paul talking about being disqualified for heaven? No. I believe he is speaking about the ministry of the Gospel. This is what he has been writing about in the context just preceding this section, saying,

To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some (1 Corinthians 9:22).

In fact, the entirety of chapter 9 is focused on Paul's preaching of the Gospel:

For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel (1 Corinthians 9:16).

Therefore, when Paul talks about disciplining his body (literally beating his body) in the exercise of self-control, he is saying that he does not want by his behavior to disqualify himself from continuing the work of preaching the Gospel. This was also the reason he gives for not taking any money for his ministry:

If we sowed spiritual things in you, is it too much if we reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ (1 Corinthians 9:11-12).

What, then, is my reward? -- that proclaiming good news, without charge I shall make the good news of the Christ, not to abuse my authority in the good news (1 Corinthians 9:18 Young's Literal Translation).

Paul did not want to be accused of greed or that he was preaching for the money. He also wanted to protect himself from the temptation of abusing his spiritual authority for financial gain.

We certainly have a number of contemporary examples of those that have disqualified themselves and abused their authority in the pulpit: Jimmy Swaggart disqulified himself when his regular visitations with prostitutes was exposed. Jim Baker was disqualified for financial fraud and infidelity. Darrell Gilyard was disqualified for molesting a minor and even making up stories regarding his upbringing. These were the infamous names when I was growing up in the faith. Today, we have numerous others (e.g. Jack Schapp, pastor of an Indiana megachurch; Bishop Eddie Long, pastor of the megachurch in Georgia; three other megachurch pastors in Florida within a period of six months, etc.).

Friends, immorality, greed, and fraud do not just plague megachurch pastors. These character traps impact everyone, and if all of it was exposed, people would declare that there was a moral epidemic.

Therefore, let us also, following Paul's example, discipline our bodies into submission. Let us master sin so that sin does not master us. As God told Cain,

And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it (Genesis 4:7).

In the same vein, Paul wrote to believers:

Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? (Romans 6:16).

Let us, therefore, daily present ourselves to God in obedience that we may produce righteousness.

1 Corinthians 9
14 In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.

Here is one area to support the idea of a pastor to receive a salary for their work.

I even get from the previous passage that other apostles did not follow Paul's example of no wife and working while ministering:

4 Do we not have the right to eat and drink? 5 Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? 6 Or is it only Barnabas and I who have no right to refrain from working for a living? 7 Who serves as a soldier at his own expense?

Rhetorically he asks he has the right to quit working, or should he serve like some soldiers, that no one could point to, who pay for their own expenses.

Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, but that if a woman has long hair, it is her glory? For long hair is given to her as a covering (1 Corinthians 11:14-15).

The modern church has implemented a number of traditions through the years, some more biblical than others; however, in some ways, we have been too arbitrary in choosing which biblical traditions we will keep and which we will not keep. There is nothing in 1 Corinthians 11:2-16 regarding head coverings for women to suggest that it was culturally and temporally bound to the early church. Quite the opposite, Paul seems to take great pains to argue that this tradition is timeless and universal. Yet, the modern church has not simply forgotten but all but ignored the teaching and practice commanded in this passage. 

Eric Svendsen and Stephen Atkerson have a very erudite discussion on this issue. I encourage you to read what they have written on this matter:

When Paul wrote that a woman ought to pray with her head covered, was he referring to long hair or to a garment?

1 Co 11:12-16 clearly states that women should have their heads covered while praying or prophesying. It also ranks among the most difficult of all passages in the NT. The intent of this article is not to give an exhaustive analysis of this passage, and so no attempt will be made to deal with every issue that surrounds this passage. Rather, this chapter will show whether or not Paul sees head covering as a normative church custom; or indeed, whether Paul sees this as a valid custom for any church, even for those of his own time.

Interpreters of this passage have found themselves in one of two camps when deciding what relevance this passage has for the church today. On the one hand, there are those who see this passage as having relevance for churches in Paul’s day (though perhaps not all churches in Paul’s day) and either no relevance for today or a modified relevance for today. Those in this camp include Christian feminists who see absolutely nothing in this passage to speak to the church today, as well as traditionalists who see an abiding principle of headship and submission but no binding custom of head coverings for women. In the other camp are those who see not only headship of men and submission of women, but also a command from Paul that head coverings for women are to be a custom of church practice throughout the ages.

Concerning the position of those in the first camp, it is unwise to explain away NT commands using the guise of cultural relativity. Cultural relativity is a very dubious principle upon which to operate. It can, in fact, be used to dismiss any or every part of the NT. Needless to say, we can’t have that!

But even if one wanted to make an exception to the rule that commands in Scripture cannot be considered culturally relative, there still is no basis for doing so in this passage. There is absolutely nothing in this passage to suggest that Paul sees a cultural limitation to his injunction about head coverings. On the contrary, every reason Paul gives for his injunction is arguably timeless and universal in scope. His reasons include the chain of headship (God-Christ-man-woman, v 3), the priority of creation (vv 8-9), the angels (v 10), and nature itself (v 14). None of these things is temporary or culturally limited, but rather timeless, and indicate that Paul’s injunction must be seen as timeless. Moreover, Paul calls this practice a “custom” of the church (v 16), and a “tradition” which he has handed down and to which he expects churches to hold (v 2).

Those of the second camp (i.e., those who see head coverings as a binding church practice) obviously enjoy the luxury of being able to argue the previous points. They also have the advantage of taking Paul’s words at face value and can apply the passage without compromising hermeneutic integrity. Theirs is the stronger position based upon the preponderance of evidence. However, four or five points of grammar in this passage force a look at a third position.

Before positing the third position it will be necessary to look at several key elements of Paul’s argument in this passage. First, it is notable that Paul takes one tone from vv 3-10, but from vv 11-16 takes quite another tone. Verse 11 seems to be the pivot point of the two tones. The key phrase in v 11 is “In the Lord, however.” In the passage immediately preceding this phrase Paul makes several observations that, after v 11, he seems to balance. For instance, in vv 8-9 Paul seems to be arguing that man is completely independent of woman and, indeed, that woman is completely dependent on man (“for man did not come from woman, but woman from man; neither was man created for woman, but woman for man”). Paul’s point seems to be two-fold: 1) man does not rely upon woman for his existence, and 2) woman does rely upon man for her existence, and, indeed, her existence is for the very purpose of benefiting man.

Yet, beginning with v 11, Paul seems to add balance to what he said in vv 8-9. Paul argues in v 11 that, yes, while it is true woman is not independent of man, “in the Lord” neither is “man independent of woman.” The statement in vv 8-9 is true in itself, but does not go quite far enough. Man and woman are interdependent; neither one can claim independence. Paul expands upon this in v 12. In essence he says, yes, it is true that woman was made from man, but “also the man is born of the woman”–hence, interdependence, and hence, vv 8-9 are balanced by vv 11-12.

One last balance seems to be between v 7 and v 12. In v 7 Paul seems to argue that man was made in the image of God but woman was not. Instead, she was made in the image of man. The phrase “image and glory” is what is technically referred to as a hendiadys (lit., “one through two”) and means simply that Paul uses two words to refer to one thing. So, when he says that man was created in the “image and glory of God” and that woman was created in the “glory of man,” he means the same thing in both instances (Paul uses only one word, “glory,” in the second phrase to represent the entire phrase “image and glory”). However, the idea that woman was made in the image of man (not untrue in itself, but misrepresentative of the fact that both man and woman were made in the image of God–see Ge 1:27) is balanced in v 12: “But everything comes from God.” If v 9 makes the point that woman has her source in man, v 12 places it in proper perspective by pointing out that “everything” (i.e., both man and woman) has it’s source in God.

So, why does Paul make statements in vv 7-10 that he later must balance in vv 11-12? Before answering this question it will be necessary to reconstruct the occasion of Paul’s response in this section of his letter. The best starting point is in v 16. There Paul gives us a clue as to what is going on. He says, “If anyone wants to be contentious about this, we have no other practice–nor do the churches of God.” It seems relatively clear from Paul’s words that someone (or, perhaps more likely, some group) was insisting that the church take a specific position on women’s head coverings. Most standard translations (including the NASB and the NIV) render Paul as saying, “we have no other practice. This would indicate that the “contentious” group was insisting that women should not wear head coverings. Paul then would be correcting this group by appealing to a universal church custom of head coverings for women. What is so surprising (and what is the very thing that caused me to rethink this passage) is that the Greek word translated “other” in v 16 (toioutos) never means “other” anywhere else; and, in fact, means only “such” (“we have no such custom”). Needless to say, this drastically changes the meaning of Paul’s words. If Paul is saying “we have no such custom of women wearing head coverings,” then obviously the “contentious” group was insisting that women should wear head coverings.

Moreover, when viewed this way, it becomes increasingly clear why Paul would make several points before v 11 only to counter them after v 11. It also explains why at the beginning of this passage Paul praises the Corinthians for not giving in to the pressure of the contentious group but, instead, for “holding to the teachings just as I passed them on to you” (v 2).

Based upon this information we may assume the following to be true of the Corinthian situation. The “contentious” group had been trying to get the rest of the Corinthians to adopt a custom of women covering their heads with some kind of garment when praying or prophesying. The Corinthians, uncertain as to what to do in this situation, include a section about this teaching in a general letter which they wrote to Paul (see 7:1 for evidence of this letter). In the letter they may have said something to this effect: “There are some Christians who have come to us and told us that we are supposed to have our women wear head garments during the meeting. We don’t recall you saying anything about this. So far we have not changed the way we have been doing things, but we would like to get your thoughts on this teaching.” To which Paul replies, “I praise you for remembering me in everything and for holding to the teachings just as I passed them on to you.” In other words, “I praise you for not changing the way I taught you to do things, especially in light of the fact that you were under pressure by this group to modify your meetings.”

Paul then begins to outline in vv 3-10 the building blocks upon which those in the “contentious” group have built their teaching that women need to wear garments as head coverings. The important thing to remember here is that Paul does not disagree with the building blocks used by those in the “contentious” group to develop their theology of garments as head coverings. On the contrary, he agrees that a woman does indeed need a head covering when praying or prophesying. Everything that Paul says through v 10 is something that Paul firmly believes. He believes that woman was created in the image of man; he believes that woman is dependent on man and that man was created independent on woman–he believes all of this to be true. But he does not believe it to be the whole truth. Yes, woman was, in a sense, created in the image of man (v 7) (it was from Adam that Eve was created), but ultimately she, too, was created in the image of God (v 12). Yes, woman is dependent upon man for her initial existence (v 9), but so is man dependent upon woman for his further existence (vv 11-12).

So, while Paul does not disagree with the theological foundation of those in the “contentious” group, neither does he think they have gone far enough in building their theology. At best they have a lopsided view of a woman’s status before God. Likewise, Paul does not disagree that, on the basis of male headship, women should have a “covering” on their heads when praying or prophesying. His disagreement is with the application of this principle (i.e., the type of covering).

All through this passage (vv 3-10) Paul has been insisting that a woman must have a “covering” on her head. The Greek word he uses here is katakaluptos. Here he is in agreement with those of the “contentious” group. They, too, have been insisting that a woman have a covering on her head. But then Paul shifts his tone in v 11: “In the Lord, however,” and from that point on begins to explain how this principle correctly applies to the church.

In vv 13-14 Paul asks the Corinthians two questions: 1) “Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered?”; 2) “Does not the very nature of things teach you that . . . if a woman has long hair, it is her glory?” The two questions are to be answered as a set. The second question is intended to buttress the first. In other words, by answering the second question first, the answer to the first question should then be obvious. A wise sales manager might ask his sales team: “Is an increased sales effort something that we want to do away with” and then buttress that with: “Don’t we want to see an increase in our bonuses next month?” By answering the second question first (yes, we do want to see an increase in bonuses), the answer to the first question then becomes obvious (no, an increased sales effort is not something that we want to do away with).

Paul uses the same reasoning here. To answer the second question first: yes, a woman’s long hair is her glory (that is, it keeps her from the “shame” of being uncovered). This makes the answer to the first question obvious: no, it is not proper for a woman to pray to God with her head uncovered.

But here Paul is thinking about a specific kind of covering. Up until this verse Paul has consistently used the word katakaluptos (“covering”) to insist that a woman be covered while praying or prophesying. Paul agrees with the contentious group that a woman does need a covering. What he disagrees with is their application. The contentious group insisted that the covering be a garment (a veil or shawl), whereas Paul is arguing that, in the case of the church (“In the Lord, however,” v 11), the covering is the woman’s own hair. Long hair, Paul argues, is the glory of a woman (v 15). he further argues this point in the very next phrase: “For, long hair is given to her as a covering.” The word “as” here is anti, and means literally “instead of.” The word for “covering” in this verse is not the same as has been used by Paul up to this point. Everywhere else in this passage Paul has used katakaluptos, which is a very generic term for “covering.” Here Paul uses the wordperibolaios, which means literally “that which is wrapped around [the head].”

In other words, Paul is saying that, yes, women do need coverings (katakaluptos) on their heads when praying or prophesying. But, “in the Lord” that covering is not a peribolaios (cloth wrapped around the head) but rather the woman’s own long hair. In fact, “in the Lord” (i.e., in the church), long hair is given to a woman “instead of” (not “as”) “that which is wrapped around the head.” Women in the church have a ready-made covering and are therefore not necessarily in violation of the principles expressed in vv 3-10. Overall then, 1 Co 11:2-16 is a very liberating passage. In it, women are freed from the bondage of wearing religious head garb.

On which side of this issue do I then fall? In practice I do not at all differ from those who see this passage as culturally relative and who therefore do not practice garment head coverings for women. Hermeneutically, I am more closely allied with those who see no cultural relativity in this passage and who believe Paul is here laying down a custom for the church of all ages and cultures. Although I disagree with it regarding the exegesis of this passage, this view is far more faithful to Paul’s intent than is the former view. Still, neither view seems to grapple with the literary structure of this passage (the point/counterpoint dialogue that pivots around v 11) or the points of grammar brought up in this chapter (the use of anti [“instead of”] in v 15, and the use of toioutos [“such”] in v 16). My reconstruction, though admittedly not without its own inherent weaknesses, goes much farther in unraveling a difficult passage about which there is much dispute. I hope that it will be of help to those who seek to follow apostolic tradition.

Stephen Atkerson's Bible Study on this passage: click here for it

Friends, as you read these chapters, it is important that you observe that the primary subject that spans these chapters begins in 1 Corinthians 8:1 and ends in 1 Corinthians 11:1. Let us look at the verse that introduces this section:

Now concerning things offered to idols: We know that we all have knowledge. Knowledge puffs up, but love edifies (1 Corinthians 8:1).

As we read through chapter 8, we discover that Paul is not disparaging knowledge but rather teaching that knowledge needs to be tempered with love. The Christian knows that food offered to idols is nothing; however, not everyone has that understanding. Without going into detail of how this might be a stumbling block to the ignorant and weak, let us at least understand that Paul is teaching that even though a Christian has the freedom to eat "food offered to idols," he should choose not to if it will cause his brother or sister to stumble in their faith. So Paul writes,

But beware lest somehow this liberty of yours become a stumbling block to those who are weak...Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble. (1 Corinthians 8:9,13).

Now, my purpose here is not to discuss the specific topic of food sacrificed to idols, but rather to show what the main point is, namely, boundaries to Christian freedom. In this first instance, it has to do with not using our freedom to just eat anything (e.g. food sacrificed to idols, certain meats) because of love for our weaker brothers, who would stumble if they see us (see also a further discussion of this in Romans 14). 

When we come to chapter 9, there is no indication that Paul is changing the main subject. He takes the main subject, the boundaries to Christian freedom, and applies it to his ministry. Although he has the freedom to receive support in his ministry, he again chooses not to accept it so that the gospel may not be hindered (1 Corinthians 9:12), and so that he may not abuse his authority in preaching the Gospel (1 Corinthians 9:18, the uniquely-occurring Greek word translated "make full use of" in the NIV is redundant and is better translated as "abuse," as in the NKJV). In other words, Paul will set aside his freedom to get support in order to obey the command to love others. In 1 Corinthians 9:19-23, he specifically says that he will forgo all kinds of freedoms in order to win people to Christ: "I have become all things to all men, that I might by all means save some" (1 Corinthians 9:22).

When we come to chapter 10, again, Paul does not change course but continues to carry through his main theme regarding the boundaries to Christian freedom. This is why he begins the chapter with the words, "Moreover, brethren..." (1 Corinthians 10:1).In this section, he will make a case with support from the Old Testament that Christians must not use their freedom to indulge in immorality (1 Corinthians 10:1-13) and idolatry (1 Corinthians 10:14-22). The strength of his language in this part suggest that while he is speaking of Christian liberty, even that a Christian can be saved and commit these sins, a Christian really does not have the liberty to indulge these things, and their very faith may be in question if they do.

Finally, 1 Corinthians 10:23-11:1 provide a closing summary to this section. He writes, in 1 Corinthians 10:23,

All things are lawful for me,but not all things are helpful; all things are lawful for me,but not all things edify.

He also returns to his original subject regarding eating food sacrificed to idols. While Christians have freedom to eat these things, they should consider not using their freedom for the sake of their witness. What then is the basic rule of thumb in these matters? When in doubt, do what most glorifies God. When in doubt, be willing to set aside personal profit for the sake of the Gospel:

Therefore, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense, either to the Jews or to the Greeks or to the church of God, just as I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved (1 Corinthians 10:33).

Finally, as a final concluding remark, Paul puts forth his personal testimony. He writes, "Imitate me, just as I also imitate Christ (1 Corinthians 11;1). He has argued in these chapters for setting aside personal freedoms and rights in order to achieve the greater good. This is what Christ did, both in His life and in His death. Paul exhorts believers to imitate his example as he also imitates the example of the Lord Jesus Christ.

People who go to these chapters to justify their eating or drinking whatever they want, their earning whatever amount of money they want through their ministries, and even their practicing their immorality in the guise of "Christian freedom," have completely misunderstood the intent of these chapters, which teach not "Christian freedom" in these things so much as the boundaries or limitations of Christian freedom.