(31) Whether therefore ye eat, or drink, or whatsoever ye do.--These words embrace all life. The definite acts of eating and drinking are mentioned expressly as they are the subject immediately under consideration. They are, however, to be regulated by the same principle which guides all true life. The modern idea of some acts being religious and some secular is neither here nor elsewhere recognised by St. Paul. No act of life is in itself either religious or secular. The quality of each act depends on the spirit which guides it, and the motive from which it springs. The commonest thing may be done in a high Christian spirit. The greatest deed may spring from a low and selfish motive. A religious act done in a secular spirit is secular. A secular thing done in a religious spirit is religious. This is "the great first principle" of Christian life.

Verse 31. - All. There is much grandeur in the sweeping universality of the rule which implies that all life, and every act of life, may be consecrated by holy motives. To the glory of God. Not to the glorification either of your own breadth of mind or your over-scrupulosity of conscience, but "that God in all things may be glorified" (1 Peter 4:11).

10:23-33 There were cases wherein Christians might eat what had been offered to idols, without sin. Such as when the flesh was sold in the market as common food, for the priest to whom it had been given. But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behaviour to any, however they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. In eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honouring him. This is the great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies.Whether therefore ye eat or drink,.... Which may principally refer to eating things sacrificed to idols, and drinking the libations of wine offered to them, since this is the subject of the apostle's discourse; in doing of which he directs them to have the glory of God in view, and so to conduct, that that end may be answered: and it may also be applied to common eating and drinking, or to ordinary meals upon food, about which there is no dispute; and which common actions of life are done to the glory of God, when every mercy is considered and owned as coming from him; and when we confess ourselves unworthy of any; and when we ascribe all we have to the free and unmerited goodness of God; and enjoy every mercy of this kind, as a fruit of our Father's love to us, as a blessing of the covenant, and as coming to us through the blood of Christ; when we are contented and satisfied with what we have, and act faith continually on God for future fresh supplies, and give thanks for all we receive: and if this, then much more eating and drinking in an ordinance way should be directed to the glory of God and Christ, as eating the bread, and drinking the wine in the Lord's supper; and which is so done, when it is done in a decent and reverend manner, in the exercise of faith, discerning the Lord's body, eating his flesh, and drinking his blood in a spiritual manner, without dependence on the actions done, and in remembrance of the love of God and Christ.

Or whatsoever ye do; in a natural, civil, or religious respect, in preaching, hearing, praying, fasting, giving of alms, &c. whatever in the closet, in the family, in the church, or in the world, in private, or in public:

do all to the glory of God; God's glory is the end of all his works and actions; in creation, providence, and grace; in election, in the covenant, in the blessings and promises of it, in redemption, in the effectual calling, and in bringing many sons to glory. The same is the end of all Christ's actions, as man and Mediator, of his doctrines and miracles, of his obedience, sufferings, and death in this world, and of his interceding life in the other; who, as he lives to make intercession for us, lives unto God, to the glory of God; and therefore the glory of God should be the end of all our actions: besides, without this no action can be truly called a good one; if a man seeks himself, his own glory, and popular applause, or has any sinister and selfish end in view in what he does, it cannot be said, nor will it be accounted by God to be a good action. The Jews have a saying much like this, "let all thy works be done to the glory of God" (p); which one of their commentators (q) explains thus:

"even when thou art employed in eating and drinking, and in the business of life, thou shalt not design thy bodily profit, but that thou mayest be strong to do the will of thy Creator.''

(p) Pirke Abot, c. 2, sect. 12. (q) Bartenora in ib.