TRV
Translation
King James Version
Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
Complete Jewish Bible
Do not be an obstacle to anyone — not to Jews, not to Gentiles, and not to God’s Messianic Community.
Berean Standard Bible
Do not become a stumbling block, whether to Jews or Greeks or the church of God—
American Standard Version
Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God:
World English Bible Messianic
Give no occasions for stumbling, either to Jews, or to Greeks, or to the assembly of God;
Geneva Bible (1599)
Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God:
Young's Literal Translation
become offenceless, both to Jews and Greeks, and to the assembly of God;
See also
See on the biblical-era map
In the KJVVerse 28,600 of 31,102
Study This Verse
Commentary on 1 Corinthians 10 verses 23–33
23 ¶ All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.
24 Let no man seek his own, but every man another's wealth.
25 Whatsoever is sold in the shambles, that eat, asking no question for conscience sake:
26 For the earth is the Lord's, and the fulness thereof.
27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
28 But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord's, and the fulness thereof:
29 Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man's conscience?
30 For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?
31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.
32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
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.
In this passage the apostle shows in what instances, notwithstanding, Christians might lawfully eat what had been sacrificed to idols. They must not eat it out of religious respect to the idol, nor go into his temple, and hold a feast there, upon what they knew was an idol-sacrifice; nor perhaps out of the temple, if they knew it was a feast held upon a sacrifice, but there were cases wherein they might without sin eat what had been offered. Some such the apostle here enumerates. - But,
I. He gives a caution against abusing our liberty in lawful things. That may be lawful which is not expedient, which will not edify. A Christian must not barely consider what is lawful, but what is expedient, and for the use of edification. A private Christian should do so even in his private conduct. He must not seek his own only, but his neighbour's wealth. He must be concerned not to hurt his neighbour, nay, he must be concerned to promote his welfare; and must consider how to act so that he may help others, and not hinder them in their holiness, comfort, or salvation. Those who allow themselves in every thing not plainly sinful in itself will often run into what is evil by accident, and do much mischief to others. Every thing lawful in itself to be done is not therefore lawfully done. Circumstances may make that a sin which in itself is none. These must be weighed, and the expediency of an action, and its tendency to edification, must be considered before it be done. Note, The welfare of others, as well as our own convenience, must be consulted in many things we do, if we would do them well.
II. He tells them that what was sold in the shambles they might eat without asking questions. The priest's share of heathen sacrifices was thus frequently offered for sale, after it had been offered in the temple. Now the apostle tells them they need not be so scrupulous as to ask the butcher in the market whether the meat he sold had been offered to an idol? It was there sold as common food, and as such might be bought and used; for the earth is the Lord's, and the fulness thereof (Co1 10:26), and the fruit and products of the earth were designed by him, the great proprietor, for the use and subsistence of mankind, and more especially of his own children and servants. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer, Ti1 4:4, Ti1 4:5. To the pure all things are pure, Tit 1:15. Note, Though it is sinful to use any food in an idolatrous manner, it is no sin, after such abuse, to apply it, in a holy manner, to its common use.
III. He adds that if they were invited by any heathen acquaintances to a feast, they might go, and eat what was set before them, without asking questions (Co1 10:27), nay, though they knew things sacrificed to idols were served up at such entertainments, as well as sold in the shambles. Note, The apostle does not prohibit their going to a feast upon the invitation of those that believed not. There is a civility owing even to infidels and heathens. Christianity does by no means bind us up from the common offices of humanity, nor allow us an uncourteous behaviour to any of our own kind, however they may differ from us in religious sentiments or practices. And when Christians were invited to feast with infidels they were not to ask needless questions about the food set before them, but eat without scruple. Needless enquiries might perplex their minds and consciences, for which reason they were to be avoided. Any thing fit to be eaten, that was set before them at a common entertainment, they might lawfully eat. And why then should they scrupulously enquire whether what was set before them had been sacrificed? It is to be understood of civil feasting, not religious; for the latter among the heathens was feasting upon their sacrifices, which he had condemned before as a participation in their idolatrous worship. At a common feast they might expect common food; and they needed not to move scruples in their own minds whether what was set before them was otherwise or no. Note, Though Christians should be very careful to know and understand their duty, yet they should not, by needless enquiries, perplex themselves.
IV. Yet, even at such an entertainment, he adds, if any should say it was a thing that had been offered to idols, they should refrain: Eat not, for his sake that showed it, and for conscience' sake. Whether it were the master of the feast or any of the guests, whether it were spoken in the hearing of all or whispered in the ear, they should refrain for his sake who suggested this to them, whether he were an infidel or an infirm Christian; and for conscience' sake, out of regard to conscience, that they might show a regard to it in themselves, and keep up a regard to it in others. This he backs with the same reason as the former: For the earth is the Lord's. There is food enough provided by our common Lord, of which we maya eat without scruple. The same doctrine may be variously improved, as here: "The earth is the Lord's, therefore you may eat any thing without scruple that is set before you as common food; and yet, because the earth is the Lord's, eat nothing that will give offence, lay a stumbling-block before others, and encourage some in idolatry, or tempt others to eat when they are not clear in their own mind that it is lawful, and so sin, and wound their own consciences." Note, Christians should be very cautious of doing what may thus prejudice the consciences of others, and weaken their authority with them, which is by all means to be kept up.
V. He urges them to refrain where they will give offence, while yet he allows it lawful to eat what was et before them as common food, though it had been offered in sacrifice. "Another man's conscience is no measure to our conduct. What he thinks unlawful is not thereby made unlawful to me, but may be a matter of liberty still; and as long as I own God as a giver of my food, and render him thanks for it, it is very unjust to reproach me for using it." This must be understood abstracted from the scandal given by eating in the circumstance mentioned. Though some understand it to mean, "Why should I, by using the liberty I have, give occasion to those who are scandalized to speak evil of me?" According to that advice of the apostle (Rom 14:16), Let not your good be evil spoken of. Note, Christians should take care not to use their liberty to the hurt of others, nor their own reproach.
VI. The apostle takes occasion from this discourse to lay down a rule for Christians' conduct, and apply it to this particular case (Co1 10:31, Co1 10:32), namely, that 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 fundamental principle of practical godliness. The great end of all practical religion must direct us where particular and express rules are wanting. Nothing must be done against the glory of God, and the good of our neighbours, connected with it. Nay, the tendency of our behaviour to the common good, and the credit of our holy religion, should give direction to it. And therefore nothing should be done by us to offend any, whether Jew, or Gentile, or the church, Co1 10:32. The Jews should not be unnecessarily grieved nor prejudiced, who have such an abhorrence of idols that they reckon every thing offered to them thereby defiled, and that it will pollute and render culpable all who partake of it; nor should heathens be countenanced in their idolatry by any behaviour of ours, which they may construe as homage or honour done to their idols; nor young converts from Gentilism take any encouragement from our conduct to retain any veneration for the heathen gods and worship, which they have renounced: nor should we do any thing that may be a means to pervert any members of the church from their Christian profession or practice. Our own humour and appetite must not determine our practice, but the honour of God and the good and edification of the church. We should not so much consult our own pleasure and interest as the advancement of the kingdom of God among men. Note, A Christian should be a man devoted to God, and of a public spirit.
VII. He presses all upon them by his own example: Even as I please all men (or study to do it) in all things (that I lawfully can), not seeking my own profit, but that of many, that they may be saved, Co1 10:33. Note, A preacher may press his advice home with boldness and authority when he can enforce it with his own example. He is most likely to promote a public spirit in others who can give evidence of it in himself. And it is highly commendable in a minister to neglect his own advantage that he may promote the salvation of his hearers. This shows that he has a spirit suitable to his function. It is a station for public usefulness, and can never be faithfully discharged by a man of a narrow spirit and selfish principles.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–33. Public domain.
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TertullianAD 220
On Idolatry
But the same apostle elsewhere bids us take care to please all: "As I," he says, "please all by all means." No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.
Basil of CaesareaAD 379
Letter 42
Do not be a stumbling block in any way to those you meet. Be cheerful, a lover of the brethren, gentle, humble. Do not demean the aim of hospitality by seeking extravagant foods. Be content with what is at hand.
Basil of CaesareaAD 379
THE LONG RULES 33
Do all things decently and according to order for the purpose of edification. The person, the time, the need and the place all should be properly chosen and determined upon. By consideration of all these details every shadow of evil suspicion will be avoided.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Offense is given to the Jews when they see that a Christian, who claims the inheritance of the law and the prophets, is not afraid of idols, which they detest. Offense is given to the Greeks, that is, to the Gentiles, if their sin of idolatry is not only not contested but actually encouraged by people in the church who fail to reject things sacrificed to idols.
Pseudo-ClementAD 400
Two Epistles on Virginity
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]
John ChrysostomAD 407
Homily on 1 Corinthians 25
"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite.
Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are "light," and "leaven," and "luminaries," and "salt," we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our Soul hath come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same.
Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 10:32, the Apostle Paul issues a concise yet profound ethical directive, urging believers to conduct themselves in a manner that causes no spiritual harm or hindrance to anyone. This command extends universally, encompassing those outside the Christian faith—specifically "the Jews" and "the Gentiles"—as well as fellow members within "the church of God," thereby emphasizing the paramount importance of a blameless witness and the preservation of unity and spiritual well-being across all relational spheres for the sake of the Gospel.
CONTEXT
Literary Context: This verse serves as a climactic summary and practical application of Paul's extended discourse in 1 Corinthians chapters 8-10, which addresses the complex issue of Christian liberty, particularly concerning the consumption of meat sacrificed to idols. Paul begins by acknowledging the "knowledge" that idols are nothing (1 Corinthians 8:1-6), but immediately pivots to the danger of this knowledge causing a "stumbling block" for those with weaker consciences (1 Corinthians 8:7-13). He then grounds his argument in his own example of self-denial for the sake of the Gospel (1 Corinthians 9:1-27), demonstrating that personal rights should be subordinated to evangelistic effectiveness and the spiritual good of others. Chapter 10 further reinforces this by drawing solemn warnings from Israel's history of idolatry and disobedience (1 Corinthians 10:1-13), culminating in a call to flee idolatry (1 Corinthians 10:14) and to do "all to the glory of God" (1 Corinthians 10:31). Thus, 1 Corinthians 10:32 acts as the practical outworking of this principle, providing a clear, actionable command that bridges the theological principles of liberty and love with their real-world implications for witness and community.
Historical & Cultural Context: First Corinthians was written to the church in Corinth, a prominent Roman city known for its bustling trade, diverse population, and pervasive paganism, including numerous temples and idol worship. The daily life of a Corinthian Christian inevitably involved encounters with idol-related practices, such as public feasts held in pagan temples or meat sold in the market that had been dedicated to idols. For believers, navigating these social and culinary landscapes presented significant ethical dilemmas. The tension between Christian freedom (the understanding that idols are not real gods and therefore meat offered to them is not inherently defiled) and the potential to offend or mislead others (especially new converts or those from a Jewish background who were deeply ingrained with prohibitions against idolatry) was acute. Paul's instruction here is not merely theoretical but directly addresses the practical challenges faced by Christians living in a pluralistic, pagan-dominated society, where their conduct could either commend or condemn the Gospel message.
Key Themes: The overarching themes in 1 Corinthians 8-10, to which this verse contributes significantly, include Christian liberty and responsibility, the priority of love over knowledge, the danger of idolatry, and the importance of unity within the body of Christ. Paul consistently emphasizes that while believers possess freedom in Christ, this freedom is not absolute but must always be exercised with consideration for the conscience of others and for the glory of God. The concept of avoiding a "stumbling block" (Greek: skandalon) is central, as seen in Paul's earlier warnings in 1 Corinthians 8:9. Furthermore, the passage highlights the evangelistic imperative behind Christian conduct; Paul himself became "all things to all people so that he might save some, a principle echoed in the call to avoid offending Jews or Gentiles. Ultimately, the chapter underscores that all actions should be directed toward the ultimate purpose of glorifying God and advancing His kingdom, as stated in 1 Corinthians 10:31.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Triadic Structure in this verse, listing three distinct groups: "the Jews," "the Gentiles," and "the church of God." This comprehensive categorization serves to emphasize the universal scope of the command, ensuring that no one is excluded from the sphere of a believer's ethical consideration. This Inclusivity highlights that the principle of avoiding offense applies to all people, whether inside or outside the faith, and whether they are potential converts or established believers. The use of Repetition with "neither... nor... nor..." further reinforces the absolute nature of the prohibition against causing offense. The verse also functions as a powerful Summary Statement, encapsulating the practical implications of Paul's preceding arguments regarding Christian liberty, love, and the pursuit of God's glory.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 10:32 encapsulates a profound theological truth: Christian liberty is not an end in itself but a means to an end—the glory of God and the salvation of souls. It underscores the ethical responsibility that accompanies freedom in Christ, demonstrating that love for God is inextricably linked with love for neighbor. The verse highlights the missional imperative of the church, reminding believers that their conduct serves as a vital witness to a watching world, and that any action causing spiritual harm or hindering the Gospel's reception is antithetical to God's purposes. It further emphasizes the unity and sanctity of the church as "the church of God," implying that causing internal division or stumbling within the body is a serious matter, impacting God's own people.
REFLECTION AND APPLICATION
1 Corinthians 10:32 calls believers to a profound level of self-awareness and self-sacrifice in their daily lives. In a world increasingly polarized and quick to take offense, this verse challenges us to move beyond merely avoiding personal blame and instead proactively consider the spiritual impact of our words and actions on others. It compels us to ask: Does my exercise of Christian liberty, my social media presence, my political engagement, or my personal choices build up or tear down? Do they open doors for the Gospel or create unnecessary barriers? This principle is particularly vital in diverse communities and within the church, where differing convictions on non-essential matters can easily lead to division. True Christian maturity, as taught by Paul, involves prioritizing the spiritual well-being of others—whether they are seekers, new converts, or seasoned saints—over personal rights or preferences, always striving to reflect the self-giving love of Christ.
Questions for Reflection
FAQ
What does "Give none offence" truly mean in this context?
Answer: In 1 Corinthians 10:32, "Give none offence" (from the Greek apróskopos) means much more than simply not hurting someone's feelings. It's a strong ethical command to avoid causing a "stumbling block" or "trap" for anyone. This implies refraining from any action or behavior that would cause another person to fall into sin, doubt their faith, or be hindered from coming to Christ. It's about protecting the spiritual well-being of others and ensuring that one's conduct does not become an obstacle to the Gospel. Paul's concern is for the spiritual integrity and salvation of individuals, not just social etiquette.
Why does Paul specifically mention "Jews," "Gentiles," and "the church of God"?
Answer: Paul's explicit mention of these three groups underscores the universal and comprehensive scope of his command. "The Jews" refers to those of Jewish heritage, whether believers or not, who had specific religious and cultural sensitivities. "The Gentiles" refers to non-Jews, representing the broader pagan world that Christians were seeking to reach. "The church of God" refers to the community of believers themselves. By listing all three, Paul emphasizes that the principle of avoiding offense applies to everyone: those outside the faith (both Jewish and Gentile, who are potential converts or observers of Christian life) and those within the Christian community. This highlights the importance of maintaining a blameless witness to all, both for evangelistic effectiveness and for internal unity and spiritual health. It ensures that Christian liberty is exercised responsibly in every relational sphere, as seen throughout 1 Corinthians 8-10.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 10:32 finds its ultimate fulfillment and perfect example in the person and work of Jesus Christ. While the verse commands believers to avoid causing offense, Christ Himself, though perfectly blameless, willingly became a "stumbling block" to some while being the "power of God and the wisdom of God" to others (1 Corinthians 1:23-24). However, in His earthly ministry, Jesus consistently prioritized the spiritual good of others above His own rights or comfort. He did not come to be served, but to serve (Mark 10:45), and His entire life was a demonstration of self-giving love that sought to draw all people to God, rather than push them away. He ate with tax collectors and sinners (Matthew 9:10-13), not to condone their sin, but to invite them to repentance and new life, demonstrating a radical inclusivity that broke down social barriers. His ultimate act of love, the sacrifice on the cross, was the supreme act of self-denial, bearing the "offence" of the cross (Galatians 5:11) so that humanity might be reconciled to God. Thus, the call to "give none offence" is a call to imitate Christ's self-sacrificing love and strategic humility, always seeking to remove barriers to the Gospel and build up the body of Christ, just as He did.