Exegetical and Hermeneutical Commentary of 1 Corinthians 10:32
Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God:
32. Give none offence ] This verse and the next explain the words, ‘ I am made all things to all men,’ ch. 1Co 9:22.
neither to the Jews ] This question is dealt with fully in Romans 16, where the question of eating or abstaining from meats regarded by the Jews as unclean, is decided upon precisely the same principles as those laid down in this chapter.
Fuente: The Cambridge Bible for Schools and Colleges
Give none offence – Be inoffensive; that is, do not act so as to lead others into sin; see the note at Rom 14:13.
Neither to the Jews … – To no one, though they are the foes of God or strangers to him. To the Jews be inoffensive, because they think that the least approach to idol worship is to be abhorred. Do not so act as to lead them to think that you connive at or approve idol worship, and so as to prejudice them the more against the Christian religion, and lead them more and more to oppose it. In other words, do not attend the feasts in honor of idols.
Nor to the Gentiles – Greek Greeks. To the pagans who are unconverted. They are attached to idol worship. They seek every way to justify themselves in it. Do not countenance them in it, and thus lead them into the sin of idolatry.
Nor to the church of God – To Christians. Many of them are weak. They may not be as fully instructed as you are. Your example would lead them into sin. Abstain, therefore, from things which, though they are in themselves strictly lawful, may yet be the occasion of leading others into sin, and endangering their salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 32. Give none offence, &c.] Scrupulously avoid giving any cause of offence either to the unconverted Jews or the unconverted Gentiles, so as to prejudice them against Christianity: nor to the Church of God, made up of converts from the above parties.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We use to say, that men are offended when they are grieved or angered; but these offences are not here meant, (as appears by the Greek phrase, Aproskopoi ginesye) but give no occasion of sin or stumbling. This care he commands us, with reference to all men; for at that time all the world fell under one of these denominations, they were either Jews, or Gentiles, ( that is, heathens), or the church of God (that is, Christians). It was always a hard matter, if not a thing impossible, for Christians to carry themselves so as not to anger those that were no Christians; but it was not impossible for them so to behave themselves, as not to be to them any just occasion of sin. Much less ought conscientious Christians to give offence to Christians, that made up the church of God, and were with them members of the same mystical body, of which Christ is the Head.
Fuente: English Annotations on the Holy Bible by Matthew Poole
32. Give none offenceinthings indifferent (1Co 8:13;Rom 14:13; 2Co 6:3);for in all essential things affecting Christian doctrine andpractice, even in the smallest detail, we must not swerve fromprinciple, whatever offense may be the result (1Co1:23). Giving offense is unnecessary, if our own spirit cause it;necessary, if it be caused by the truth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Give none offence,…. Avoid everything that may be the occasion of offence, of the stumbling and falling of others; whether things indifferent, when they are offensive to weak minds, and grieve, and wound, and stumble them; especially things sinful, which as they offend God, and are therefore called “offences”, so they are offensive to the churches of Christ, and are cognizable by them; they are staggering and stumbling to weak believers, when committed by professors of religion; are the means of inducing others to sin, and of hardening profane sinners in their iniquities, and give occasion to the enemy to blaspheme: but things that are good, and are made our incumbent duty, are not to be avoided, though persons may be offended thereat; such as the pure preaching of the Gospel, the profession of it, and submission to the ordinances thereof; for an offence is either taken or given; to give offence is one thing, which we should carefully avoid; and to take it, when there is no just reason for it, is another, and not to be regarded:
neither to the Jews, nor to the Gentiles, nor to the church of God; which may be considered as having a peculiar respect to the people of God: the two first of these, namely, Jews and Gentiles, being what constituted the first churches, and this at Corinth, so that they may be thought to be the parts, and the church the whole; and the apostle first mentions the one, and then the other, signifying, that they were not to give offence neither to single persons, nor to the whole church; and particularly in the case of eating things offered to idols, care was to be taken that neither Jews nor Gentiles were offended, being both members of the church. Or these may be considered as including all sorts of persons; for Jews and Gentiles include the whole world, and may here mean all that are without, that have no true faith in Christ, nor any spiritual knowledge of him; and “the church”, all such as know him, believe in him, and profess his name: so that the apostle’s sense is, that care should be taken that no offence be given to any sort of men, neither to the men of the world, of whatsoever character, nor to professors of religion, and more especially the latter; since offending one of the least of them that believe in Christ, is displeasing to him; and since he was so careful to guard against the offence of them, and will, by his angels, at the last day, gather out of his kingdom all such as offend; and has ordered his churches to mark them which cause offences and divisions; and since it is so hard a thing to reconcile an offended brother, who is harder to be won than a strong castle; though that is not his excellency, yet as it makes the case so difficult, it should be guarded against.
Fuente: John Gill’s Exposition of the Entire Bible
Give no occasion of stumbling (). Late word and in papyri, only three times in N.T. (here; Phil 1:10; Acts 24:16). See on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Ac 24:16.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Give none offence. (aproskopoi ginesthe) “Be ye unoffensive or without offence.” Let your life be unoffensive, as much as in you is to all people and all classes of people, conducting it as “wise as serpents and harmless as doves,” Mat 10:16; Rom 12:18.
2) Neither to the Jews. (kai ioudaiois) “Even to Jews” – This general term is used to refer to the race, family, or company of people to whom the Law of Moses and programs of Divine Service and worship was given, until the coming of Christ, Joh 4:22; Joh 18:20; 1Co 9:20.
3) “Nor to the Gentiles. (kai hellesin) “And to the Greeks.” The term (hellesin) seems to refer by contextual setting to both Grecian nationals and the mixed multitude of Jews and Gentiles or heathens, especially those whom he had recently discussed, that ate sacrifices at tables of demons.
4) “Nor to the church of God.” (kai te ekklesia tou theou) “And to the church of God.” The church (ekklesia) “called out assembly” of God was not to be offended by anything any member thought, said, or did. Such was a standard of holiness of life and perfection of conduct, a standard set forth by our Lord, Mat 5:48. Note the three terms: 1) Jew, 2) Gentile, and 3) church of God, the one His Son established, refer to the three classes or groups of people about whom all prophecy was given and is being or to be fulfilled. The “to whom is he writing or speaking,” or “about what or whom” should be considered a contextual consideration for interpreting any passage relating to prophecy. Mat 6:18; Mar 13:34; 1Ti 3:15; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
32. Be not occasions of stumbling to any This is the second point, which it becomes us to have an eye to — the rule of love. A desire, then, for the glory of God, holds the first place; a regard to our neighbor holds the second He makes mention of Jews and Gentiles, not merely because the Church of God consisted of those two classes, but to teach us that we are debtors to all, even to strangers, that we may, if possible, gain them. (1Co 9:20.)
Fuente: Calvin’s Complete Commentary
(32) Give none offence.A practical test of whether any course of conduct is to the glory of God. If it cause any human being to offend then it is not to Gods glory. Heretofore St. Paul had spoken only of the edification of the Christian Church, and the avoidance of any offence to a Christian brother. Here the sphere of moral obligation is enlarged. Jew and Greek, as well as the Christian Church, are to be objects of our Christian solicitude.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. None offence No scandal.
Jews The apostle ever avoided offence to his kinsmen after the flesh.
Gentiles Crossing none of their prejudices where God’s law does not require it.
Church of God Endeavouring to maintain its purity and peace by purity and peace on his own part.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Give no occasions of stumbling, either to Jews, or to Greeks, or to the church of God, 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.’
For what should be their first concern is to give no occasion for tripping up or stumbling to anyone, whether Jew, or Gentile, or Christian. They are to be like Paul is, not seeking his own advantage or gain, but concerned to be rightfully pleasing and satisfactory to all men, living so as to present to them the best witness and the clearest testimony, so that they might profit, and, best of all, be saved (see 1Co 9:19-23).
Note the wide range of those who could be affected by the act of knowingly eating meat sacrificed in a temple to idols, each for different reasons, the Jew because the idea is abhorrent to all to which he has been brought up, the Gentile because he judges the eater as giving credence to idols, and the believer because it can raise doubts within him that can be harmful, and even destroy him.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 10:32. Neither to the Jews, nor to the Gentiles As these are both opposed to the church of God, it is reasonable to conclude, that the Apostle speaks of unconverted Jews and Greeks, and refers to the danger there might be of prejudicing them against Christianity, by the indulgencies against which he cautions them. See Doddridge, Calmet, and on the next chapter, 1Co 10:1.
Inferences.The design of the Apostle in this chapter is, to press upon Christians the great obligations they are under to walk worthy of their holy vocation; to be solicitous above all things to promote the glory of God, and the salvation of man; to bring over unbelievers to the acknowledgment of the truth, and to prevent, as far as possible, those who believe from being offended and discouraged in their duty, or by any means tempted and seduced into sin.
The greatest temptation in the Apostle’s days was, that of relapsing into idolatry; either directly into gross acts of this sin, through fear of persecution; or consequentially into the snare of a defiled conscience, by presumptuously misunderstanding the true bounds of what was lawful and innocent. Against both these he exhorts the Corinthians in the chapter before us,against falling into direct idolatry through fear of persecution, he cautions them, 1Co 10:13-21 against the next danger,the falling consequentially into the snare of a defiled conscience, by presumptuously misunderstanding the true bounds of what is lawful and innocent,he cautions them in the remaining part of the chapter.
The words contained in the 31st verse, hold forth a doctrine of the highest importance in religion. By the glory of God is originally meant, 1. His essence, person, or majesty. 2. The manifestation of his perfections or attributes in the external exercise of them towards his creatures. And hence, 3. The return and acknowledgment which his creatures make again to God, for this manifestation of his goodness to them.
To give glory to God, is to promote his honour in the world, or to contribute what we can towards the keeping up in our own and all men’s minds a just sense of him, and a regard to him. And this is done particularly by worshipping him with constant and perpetually-returning acts of solemn public devotion:By thanks particularly returned for special mercies or benefits received, whereby we profess our sense of God’s being the author of them;by the acknowledgment of his government and supreme dominion in the world;by confession of past offences, with true humiliation, and a just sense of the unworthiness and ungratefulness of sin;and by actual repentance and forsaking of sin, accompanied with real, constant, habitual amendment of heart and life. In short, whatever tends to the true honour of religion, and to the establishment of holiness, virtue, and goodness among men, this is one of those things which truly promote the glory of God.
Hence then we see what is required of men to practise, in the several cases and circumstances of life, in order to their satisfying the precept in question.He that will in all things promote the glory of God, must not only be constant in acts immediately and directly religious; but he must also resolve, in the strength of divine grace, against being at any time guilty of any action which is irreligious. Whoever is sincerely desirous of doing all things to the glory of God, as he will be heartily sorry for all his own sins and offences, so he will really endeavour, as much as in him lieth, to prevent the sins of others. He will avoid every thing which may lead them into sin. He will set them an example of holiness and virtue in the practice of his own life: he will recommend to them, in his discourse upon all fair occasions, the excellency and the reasonableness of religion: he will rejoice to see virtue, righteousness, and universal love prevail and prosper in the world; will wish, with Moses, that all the Lord’s people were prophets, and contribute all in his power towards enabling them to be such.
But further, in all great actions,actions of moment in the main course of human life, though they may not be directly religious, he ought expressly to intend the glory of God, as his chief and main end: for whatever is therefore chosen from sincere and pure motives, because it tends to the promoting of holiness, virtue, and goodness, is in the Scripture sense done for the glory of God; and whatever is in like-manner avoided, because it has a tendency to evil, is avoided for the glory of God.
Now there is no considerable action in any man’s life, no action of consequence and importance in the world, but which, even though it has not any direct relation to religion, yet some way or other has, on the whole, a tendency to promote the cause of virtue or of vice. Such, for instance, is a man’s choosing his profession, or manner of life in the world. Whatever profession,though not directly unlawful,leads men into many and strong temptations to sin, will always, if possible, be avoided by a man who is sincerely desirous of doing all things to the glory of God. Every innocent profession may equally and indifferently be chosen by any good man; but yet, even in that choice, his main and ultimate end will be the exercise of right and truth. Profit, reputation, and the like, may very innocently and very justly be aimed at, by men in any business or employment whatever; but then these things must always be desired, with a due subordination to the interests of holiness and virtue, which is the glory of God, and the only true and final happiness of men.Whoever, in the great lines and main course of his life, aims merely or principally at worldly ends,in the attainment of those ends, he has his peculiar, his only reward.
Once more, as in all great actions a good Christian ought actually, so in all, even the smallest and most inconsiderable actions of life, he ought habitually to intend the glory of
God. The royal prophet, in Psa 148:2; Psa 148:14 represents all, even the irrational, nay, the very inanimate creatures, as glorifying God by fulfilling his word, by acting regularly according to the nature that he had given them. Much more then may even the most common actions of men be justly said to be done to the glory of God, when they are done, from gracious principles, decently and soberly, regularly and innocently, as becomes Christians,such as have upon their minds, even when they are not directly thinking of it, an habitual regard to God and religion. In a journey, to a diligent man, and one whose mind is really bent upon his journey’s end, every thing he does, as well as his actual travelling, tends truly to the same end. His rest, and sleep, his stops and refreshments, nay, his very digressions, still tend uniformly towards enabling him to arrive at his intended home. And thus likewise, in the course of a religious life, to a man sincerely virtuous and truly holy, every action of his life promotes the glory of God; every thing he does, is sanctified by a habit of piety; his worldly business and employments, by justice and charity running uniformly through all the parts of it;the common actions of his life by decency and inoffensiveness, and all his relaxations by genuine simplicity and right intention. In a word, whatever he is doing, he still always habitually remembers the end; and therefore, while in this spirit, through the grace of God, he never does amiss.
The uses naturally arising by way of reflection from what has been said, are as follow:
1. We may learn hence, how severe a reproof those persons justly deserve, who, far from doing all things, as the Apostle directs, to the glory of God, do on the contrary, by profaneness, unrighteousness, and debauchery, directly dishonour him whom they profess to serve; bringing a reproach and infamy upon our most holy religion, and causing the name of God and the doctrine of Christ to be, through their means, blasphemed in the world.
2. Those deserve, in the next place, to be rebuked sharply, who, though they do not dishonour God by acts directly irreligious, yet are careless and negligent in matters of religion: not much regarding whether truth or error prevails in the world; not being solicitous to do honour to their religion, and to promote the spreading of the Gospel of Christ, by shewing its reasonableness, by preserving its simplicity and purity, and by exhibiting its beauty to all mankind.
3. After these, such are the objects of censure, who have indeed a zeal for religion, but not according to knowledge; placing the main stress of religion in forms and ceremonies unworthy of God, or in opinions and notions, which either through their obscurity, or their disagreement with the everlasting Gospel and the divine perfections, hinder instead of promoting the glory of God.
4. Even the best of men have need to be admonished and put in remembrance, that they stir up the gift of God which is in them, that so they may be more and more diligent in all their actions, to do every thing to the glory of God; not with a superstitious anxiety, or a burdensome preciseness in things of little moment, but with a cheerful application of every occurrence of life to the promoting of truth and right, of holiness and virtue among men:Rejoicing in the glory of God, and in the establishment of his kingdom of righteousness, as that wherein consists the happiness of mankind, both in this world, and in that which is to come.
Lastly, we may learn hence to comfort and satisfy the minds of weak Christians, who, not having a right notion what the glory of God is, are not able to assure themselves that they are true promoters of it.A Christian’s duty, of doing all things to the glory of God, signifies plainly and simply this“That he ought always to prefer the interests of religion, holiness, and virtue, and to promote and establish them in himself and in the minds of his fellow-creatures, at all times and in all places, before all worldly considerations whatsoever.”
REFLECTIONS.1st, The Apostle returns to the subject of eating the sacrifices offered to idols.
1. He reminds the Corinthians of the distinguished privileges, and fatal overthrow of the Israelites in the wilderness. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea, led by divine protection, covered from the heat by day, and cheered by the light of fire by night; preferred amid the watery walls, and safely traversing the ocean’s bed; and were all baptized unto Moses in the cloud, and in the sea, sprinkled with some drops from the cloud; or from sprays of the dashing waves; and were all brought under the Mosaical law, as we by baptism are visibly admitted into the church of Christ, and devoted to his service: and did all eat the same spiritual meat, the manna which fell around their tents, the figure of Christ, the true bread which came down from heaven, on whom his believing people sacramentally feed to the end of time; and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ. Through all the desart the living streams gushed forth to slake their thirst; and that divine Redeemer, whom the rock, the fountain of living waters, and the streams from Lebanon prefiguredhe, by his gracious presence, was in the midst of them, as he is still in the hearts of all his believing people. But, though all enjoyed these distinguishing privileges, with many of them God was not well pleased, for they were overthrown in the wilderness; and, for their disobedience and rebellions, were not suffered to enter into the land of promise, the type of the heavenly Canaan; but their carcases fell in the desart. Note; It is not outward privileges enjoyed, but inward grace possessed, which alone can bring us to the eternal inheritance, and the rest which remaineth for the people of God.
2. From their examples, the Apostle warns the Corinthians not to be secure, notwithstanding their distinguished privileges, lest, imitating their sins, they should be exposed to like punishment. (1.) He cautions them against the indulgence of their appetites. Dissatisfied with the manna, the Israelites lusted after flesh to eat. Against such luxury they must beware, and particularly avoid the idol feasts or sacrifices, which could not but have the most fatal consequences. Note; To please the palate, how many have plunged both body and soul into hell! (2.) He warns them against idolatry, such as the Israelites committed, when, having offered their sacrifices to the calf, they sat down to feast upon them, and, according to the heathen custom, rose up to dance around the calf, to do him honour; but they severely suffered for their abominations, Exo 10:28. (3.) He admonishes them against fornication, such as the Jews committed with the daughters of Moab, and to which they were led at their idol feasts; the dire consequence of which was, that in one day three-and-twenty thousand were cut off by the immediate judgement of God. With such an instance of divine vengeance before them, they had need tremble for themselves in a city so abandoned to lewdness as Corinth was, knowing that none of their privileges could protect them, if they sinned, but that whoremongers and adulterers God will judge. (4.) He warns them against all dishonourable distrust of the power and grace of Christ to carry them through their difficulties, remembering the vengeance inflicted upon those of old, who tempted and provoked God by their unbelief, Num 21:6 and were destroyed by the fiery serpents. Note; When unbelief prevails, then the old serpent, the devil, resumes his dominion over the soul. (5.) He cautions them against all discontent under their sufferings or trials, and to beware of those who would instigate them to murmur against him, and against the other ministers of Christ for what they delivered from him. Thus murmured the Israelites against Moses and Aaron, on account of the difficulties which they apprehended, and were destroyed by the angel’s hand. These things were all recorded for the admonition of the church; and what befel God’s professing people of old, should be a warning to us at present, who live under the last dispensation which God will ever grant, that, having their fearful punishment in view, we might avoid the like provocations. Wherefore, let him that thinketh he standeth secure and immoveable, take heed lest, puffed up with high imaginations of his own sufficiency, he fall, as the Israelites did of old. Note; (1.) The falls of others should be our warnings. (2.) Distrust of ourselves, and dependance upon the power and grace of the Redeemer, are our great liability.
3. He encourages the truly pious among them, under all their trials, to trust and not be afraid. There hath no temptation taken you, but such as is common to man, such as you might expect from the world around; or such as is incident to human nature; or at least, none so grievous but you may well bear up under it. But however severe your temptations may be, God is faithful to his promises, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it; and if you trust in him, he will support you while it lasts, and in his good time give you deliverance from it; so that you shall neither be drawn into sin, nor faint under your sufferings. Note; (1.) We must not think our trials singular, and murmur, however severe they may be: others have felt the same before us. (2.) God’s faithfulness to his promises should be the anchor of our hope. (3.) Our Redeemer is mighty; we may safely trust him. (4.) God knows best what afflictions we need, and how long we should be exercised with them. To him let us always refer ourselves, casting our care upon him.
2nd, From the foregoing premises the Apostle returns to urge the necessity of shunning idolatry, in its most distant approaches, knowing the dreadful consequences of it on the one hand, and the divine assistance promised on the other. He therefore, with warm affection, warns them as dearly beloved, to flee from idolatry; and, as to wise men, whether really possessed of spiritual wisdom, or vainly puffed up with their fancied high attainments, he appeals to them for the reasonableness of what he advanced.
1. He instances in the case of the Lord’s supper. The cup of blessing which we bless, is it not the communion of the blood of Christ? Do we not therein profess to hold communion with Christ in all his saving blessings? Do we not therein acknowledge our obligations to him, as bought with a price, to glorify him in our bodies and our spirits, which are his? The bread, or loaf, which we break, is it not the communion of the body of Christ? Does not our feeding upon it signify our communion with him who is the living bread? And do we not hereby profess our solemn devotedness to him, and union with each other? For we, being many, are one bread, as the different corns of wheat are moulded into one loaf, and intimately, united in one body, of which Christ is the living head; for we are all partakers of that one bread, feasting together upon the sacrifice of Christ, herein shadowed forth; partakers of all the benefits obtained by his one oblation once offered; and thereby united to him in love, and to one another.
2. The case is the same with regard to the Jewish sacrifices. Behold Israel after the flesh, in their observance of the ritual services; are not they which eat of the sacrifices partakers of the altar? When they feast upon the remainder of the peace-offerings, they profess communion with, and subjection to that God, on whose altar they offered their sacrifice.
3. He applies what he had said to the point in hand. What say I then? that the idol is any thing, or that which is sacrificed to idols is any thing? No, I have declared the contrary, chap. 8: The idol is nothing, and the meat in its nature not altered. But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God. The demons whom they worship, are wicked and fallen spirits, with whom, in these sacrifices, they maintain communion, and to whom they pay divine honours. And I would not that ye should have fellowship with devils, as by parity of reason, considering the foregoing cases, you must, if you feast with the idolaters on their sacrifices. Ye cannot drink the cup of the Lord, the symbol of his blood, and the cup of devils, the libations consecrated to these daemons; ye cannot be partakers of the Lord’s table, and of the table of devils; there is an utter inconsistency in such a conduct; Christ and Belial can have no communion. To feast, therefore, in idol temples, is to renounce Christianity, its sacraments, and privileges. Do we provoke the Lord Jesus to jealousy, by such idolatry, in direct opposition to his holy law? Exo 20:3-5. Are we stronger than he? and do we defy the wrath of the Almighty? Surely destruction must be the consequence. Note; When we have to do with a jealous God, how careful should we be that no idol in our hearts, as well as no outward object of idolatry, rob him of his peculiar honour!
3rdly, The Apostle,
1. In general warns them against every abuse of their Christian liberty. All things are lawful for me, and these meats offered to idols are not thereby defiled; but all things are not expedient. There are circumstances, in which it would be duty to abstain from what is in its own nature innocent and indifferent: all things are lawful for me, but all things edify not; and therefore, if eating these sacrifices gave offence to a weak brother, it would be then my duty to abstain, however clear I might be in the lawfulness of the thing. And this is a rule applicable to many other cases; therefore, generally, let it be your practice that no man seek his own will, humour, or benefit; but every man another’s wealth, ready to deny himself, in order to promote the advantage and edification of others.
2. He shews in what particular instances the meat offered to idols might be safely eaten. (1.) If it was exposed in the public market to be sold, then they need not make any inquiries, for conscience sake, whence it came, but buy, and use it for common food. For the earth is the Lord’s, and the fulness thereof; and all the creatures are good, when used to his glory. (2.) If any heathen acquaintance bid you to a feast, and you have any inducement or obligation to go, whatever the table affords may be eaten without scruple; but if any person at the table suggests, this is offered in sacrifice unto idols, eat not, for his sake that shewed it, and for conscience sake, bearing your testimony thereby against all such impious honours offered to daemons, and keeping your conscience void of offence. For the earth is the Lord’s, and the fulness thereof; and he has provided sufficiency of other food, without our dishonouring him by the least thing which might seem to countenance idolatrous worship. Abstain for conscience sake, I say, not thine own, but of the other, who informed you, and might be grieved or stumbled by your example.
3. He answers an objection which might be raised. For why is my liberty judged of another man’s conscience? His conscience is not to be the rule of my conduct. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? In answer, he replies, that the following rules must be applied to all particular circumstances. Some understand the Apostle, not as speaking in the person of an objector, but as declaring what he did in such a case; and intimating how imprudent it would be to give others occasion to pass a wrong judgement upon him; for however lawful it might be for him to eat the meat which had been offered to idols, yet he was, for the sake of his influence and usefulness, to take care, that his good might not be evil spoken of, Rom 14:16 and therefore he would abstain: two general rules he prescribes,
[1.] Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God, making that the ultimate end of all your actions.
[2.] Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God. Do nothing which should grieve or stumble them; particularly, avoid the meat offered to idols, which the Jews abominated, and might prove a snare to the weaker Gentile converts. And what he recommended to them, he practised himself: even as I please all men in all things, as far as I lawfully can, not seeking mine own profit, humour, or inclination, but the profit of many, that they may be saved; solicitous, by every means, to win souls to the adored Redeemer, and to lead them in the ways of everlasting life.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 10:32 . ] become inoffensive (by constantly increasing completeness of Christian virtue). See on Phi 1:10 .
. . . . ] i.e. for non-Christians and for Christians . The former are spoken of under two divisions . It is a mistake to suppose, with Beza, that the reference is to Jewish and Gentile Christians , which is at variance with . , since the three repetitions of stand on the same level. Hence also it will not do to lay all the emphasis, as Billroth does, upon . , although it is true that it is designated in a significant way, as in 1Co 11:22 . The rule is clearly quite a general one; and it places on the same level the three classes with whom intercourse must be held without giving any occasion for moral offence.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1977
TRUE WISDOM AND CHARITY
1Co 10:32-33; 1Co 11:1. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God: even as 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, even as I also am of Christ.
CHRISTIAN morals, in their sublimer parts, are far from being fully understood, or duly appreciated, even by those who are most zealous in the profession of Christian principles. The duties of Christian forbearance, and Christian forgiveness, and Christian liberality, are but very imperfectly discerned, and, consequently, but very imperfectly practised, in the religious world. Nor are the limits of true Christian charity by any means clearly ascertained. On this subject, in particular, I must say, that I think there is scarcely a Christian upon earth that would have made the distinctions contained in this chapter; and not many that would approve of them, now they are made, if they were not forced to yield to apostolic authority. It is an easy thing to lay down broad principles; as, that We must not do evil that good may come: and it is easy to decry expediency, as the refuge of time-serving and dishonest men. But it is not easy to see the different modifications of a good principle, as affected by different circumstances; or the different situations under which expediency alone can guide us. And even the discussion of such a subject as this, however carefully conducted, would be condemned at once by many, as no better than Jesuistical sophistry and refinement. But we must not, therefore, be deterred from treading in the Apostles steps, and marking what we believe to be the true boundaries of Christian liberty and Christian duty.
I shall take occasion, from the passage before us, to shew,
I.
Our duty in reference to things which are indifferent
There are many things on which different parties lay a great stress; which yet, in the sight of God, are altogether indifferent
[In the apostolic age, the observance of the Jewish ritual was regarded by some as of primary and indispensable importance. The keeping of certain days, and the abstaining from certain meats, and the practice of circumcision, were by many insisted on as of continued obligation; notwithstanding they were never intended but as types and shadows, which were to vanish when the substance should appear. There were not in those rites any essential qualities, either of good or evil. They derived all their force from their having been divinely appointed; and, of course, they lost all their force when that appointment was withdrawn. If any chose to observe them, they were at liberty to do so, without any offence to God: and if any were disinclined to observe them, they were equally at liberty to follow the dictates of their own judgment. If any man thought them still obligatory, he of course was bound by them: but all who saw that they were no longer required, were free to neglect and discard them.
The same might be said of many things at this day, respecting which different parties form different opinions, according to the degree of their information, or to the particular prejudices which they have imbibed. I refer to certain rites and ceremonies in religion, on which some place an undue stress; whilst others, with equal vehemence, decry them. I must say the same, also, in reference to some habits of the world, respecting which men may speak in too unqualified terms; whether they justify them, or whether they condemn.]
But our great duty, in reference to all such things, is, to guard against giving needless offence to any party
[In reference to Jewish or Gentile observances, the Apostle says, Give no offence either to the Jews, or to the Gentiles, or to the Church of God. The things about which the parties differed were really non-essential: and there was danger of giving offence to either side by a contemptuous disregard of their prejudices. It was not right to wound the feelings of a Jew, by doing in his presence what was contrary to the law, which he regarded as still in force: nor was it right, by a free and indiscriminate use of meats offered to idols, to hurt the feelings of a Gentile brother; who, having been accustomed to feast on these meats as a religious act, would be ready to think that the person eating them did not indeed abhor idolatry in the way that he professed. At the same time, offence might easily be given to the Church of God, by producing disunion and division amongst her members, whom we should rather have laboured to edify in faith and love.
The same may be said in reference to all matters of indifference, in every age and in every place. There should be a tender regard to the feelings and infirmities of others; and a determination never to please ourselves at the expense of others. Self-denial, rather, should be the disposition of our minds, and the habit of our lives: and rather than wound the consciences of others, and lead them by our example to do what their own consciences condemned, we should abstain from the most innocent indulgence, as long as the world shall stand [Note: 1Co 8:13.]. The rule given in relation to all such matters is, We that are strong ought to bear the infirmities of the weak, and not to please ourselves [Note: Rom 15:1.].]
In my text, the Apostle marks,
II.
The object which we should keep in view, for the regulation of our conduct
The salvation of our fellow-men should be an object of the deepest interest to our minds
[Doubtless the salvation of a mans own soul should be his first concern. But no man should be indifferent to the eternal welfare of others; much less should he think himself at liberty to do any thing which may put a stumbling-block in their way. We are all, in fact, one body in Christ; and are bound, every one of us, to consult the welfare of the whole. No member is authorized to act independently, and for itself alone. None but a wicked Cain would ask, Am I my brothers keeper? For we are his keeper, as he also is ours: and we are neither at liberty to injure each other, nor to neglect any opportunity of advancing each others welfare. The duty of mutual love and mutual aid is unalterable and universal.]
With a reference to that, therefore, should we act to the utmost extent of our power
[We may either benefit our fellow-creatures, or injure them, according as we demean ourselves in reference to things which are in themselves indifferent. We may disgust some, by our unhallowed boldness; or grieve others, by passing an uncharitable judgment upon them; or ensnare others, by inducing them to follow our example, contrary to the convictions of their own conscience. We may, by our uncharitable disregard of the feelings and sentiments of others, produce the most fatal effects that can be imagined; not only offending many, but actually destroying our weak brethren, for whom Christ died [Note: 1Co 8:9-11.]. What a fearful thought! Can any man, who calls himself a Christian, feel himself at liberty to act without any reference to such a result as that? Can any pleasure, or any profit arising to himself, compensate for such a calamity as that? Methinks, on any question arising in our minds, we should instantly ask ourselves, not, What will please or profit myself? but, What will please or profit others? What will have a tendency to promote the salvation of others? If any self-denial or forbearance on my part can advance, in the remotest degree, the salvation of a weak brother, I will die rather than gratify myself at his expense.]
That this is no extravagant requirement, will appear if we consult,
III.
The examples which Christ and his Apostles have set us in reference to this very thing
St. Paul calls us to be followers of him, even as he was of Christ.
Consider how our blessed Saviour acted under circumstances of this kind
[He was called upon to pay a tribute levied for the support and service of the temple. From this, as being the Son of God, he might have pleaded an exemption: because it is an acknowledged fact, that kings receive tribute from strangers only, and not from their own children. But he knew that the Jews would not be able to see the truth and justice of his plea, and that his acting upon it would give serious offence: he therefore waved his right; and chose rather to work a miracle for the satisfying of their demands, than give offence to them by an assertion of his rights. Nor did he only wave his right in this particular, but gave occasion to all present to deny that he possessed any such right, or stood in any such relation to Jehovah as would have authorized him to assert it. Yet he considered not himself, but others only; and chose to submit to any thing, however humiliating, rather than, by maintaining his right, to put a stumbling-block in their way [Note: Mat 17:24-27.]. Thus, by his example, he taught all his followers, not to please themselves, but to please every man his neighbour for good to edification [Note: Rom 15:2-3.].]
Observe, also, how St. Paul acted
[It was not on any particular occasion that he conformed to this rule, but constantly, and in circumstances of continual occurrence. Hear his own account of his daily practice: Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law: to the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some [Note: 1Co 9:19-22.]. Here you see, not only what his constant habit of life was, but the principle by which he was actuated throughout the whole; preferring the winning of men to Christ, and the saving of their souls, to any personal consideration whatever. In all this he was an example to us; and therefore says, in reference to this very thing, Be ye followers of me, as I also am of Christ.]
In accordance with this was the conduct also of all the Apostles
[The last time that St. Paul came to Jerusalem, the whole college of Apostles, fearing that the Jews had a wrong impression of his principles, and that, because he had represented a conformity to Jewish ceremonies as unnecessary, they would imagine he had decried them as sinful, besought him to unite himself to some persons who were about to perform their vows as Nazarites, and purify himself, according to the Mosaic law, with them. And this he did, in conformity with their advice [Note: Act 21:20-26.]: thus not only illustrating the principle by which he was habitually actuated, but setting, as it were, the seal of all the Apostles to this line of conduct, as sanctioned and approved by them.
After all this evidence, nothing further need be added to confirm the statement we have made respecting the Christians duty, or to enforce the advice which, in conformity with our text, we have presumed to give.]
On the ground therefore which has been established, I beg you to bear in mind,
1.
What is the principle by which you are to be actuated, in all your intercourse with mankind
[Love to their souls must animate you at all times: and by that must you be determined, in every thing where the path of duty is not clearly determined for you. By that must you be regulated, whether in acceding to their wishes, or in resisting their solicitations. There are certainly occasions whereon a compliance with them will produce a good effect; and there are occasions whereon it will be your duty rather to withstand the importunity even of your dearest friends. But you must be careful to distinguish aright the principle from which you act. You must not give way to fear: nor must you comply from a feeling of personal friendship or regard: and, least of all, must you conform to the world, to please yourselves. You must consider, under all circumstances, how you may best advance the welfare of mens souls; and then act as in the sight of God, so as most to promote that great object. That is what Christ did, when he left the bosom of his Father, and died upon the cross: and in so doing you will fulfil those injunctions which he has given you; Look not every man on his own things, but every man also on the things of others [Note: Php 2:4.]: and that also, in a few verses before the text, Let no man seek his own, but every man anothers wealth [Note: 1Co 10:24.].]
2.
How you may best approve yourselves to the heart-searching God
[The mode of conduct which we have recommended will, to superficial observers, lay you open to the charge of inconsistency: for, if you will observe rites, or not observe them, according as others may stand affected towards them, you must of necessity appear to many to be destitute of any fixed principle. But God sees the fixed principle which men cannot see; and he will approve that which perhaps your fellow-creatures will condemn. But, for your conduct in circumstances of more than ordinary difficulty, I would suggest three rules; which, though, when separately taken, they may be insufficient for your direction, will, when taken together, effectually preserve you from any material error. Ask yourselves three questions: What would an ungodly man do in my circumstances? That I will not do. Next, What would be agreeable to my own corrupt heart? That I will not do. Lastly, What would my Lord or the Apostle Paul do, in my circumstances? That I will do. Now I say again, that though no one of these, separately, will suffice, all of them together will prove an easy and a safe directory. It will be impossible for you greatly to err, if these questions be sincerely asked, and faithfully answered by you. If, in prosecuting this line of conduct, you be misunderstood and blamed, then say, with the Apostle, It is a small matter to me to be judged of you, or of mans judgment: yea, I judge not mine own self; but he that judgeth me is the Lord [Note: 1Co 4:3-4.]. Thus will you ensure the approbation of your God, and enjoy the testimony of your own conscience that you have pleased him.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:
Ver. 32. Give none offence ] This is another end we should aim at, the edification of others. Finibus non officiis a vitiis discernuntur virtutes. (Augustine.) Two things make a good Christian: good actions and good aims.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
32. ] all offence is to be avoided (it being understood that this refers to , for in other things , both Jews and Greeks must be offended , see ch. 1Co 1:23 ), whether to Jews or Heathens (both these out of the Church), or to the Church of God (their own brethren).
Fuente: Henry Alford’s Greek Testament
Give none offence. Literally Become without offence. Greek. aproskopos. See Act 24:16.
Gentiles = Greeks. Greek. Hellen.
church. App-186.
Fuente: Companion Bible Notes, Appendices and Graphics
32.] all offence is to be avoided (it being understood that this refers to , for in other things, both Jews and Greeks must be offended, see ch. 1Co 1:23), whether to Jews or Heathens (both these out of the Church), or to the Church of God (their own brethren).
Fuente: The Greek Testament
1Co 10:32. , to the church of God) the holy church called from among the Jews and Gentiles. The same name is found ch. 1Co 11:16; 1Co 11:22.
Fuente: Gnomon of the New Testament
1Co 10:32
1Co 10:32
Give no occasion of stumbling, either to Jews, or to Greeks, or to the church of God:-The Christian is to do nothing that encourages a Jew or Gentile to remain in sin, and to stay away from God, or that would lead the weakest member of the household of faith to stumble or go into sin. [Love to God and love to men should govern all our conduct.]
Fuente: Old and New Testaments Restoration Commentary
none: 1Co 10:33, 1Co 8:13, Rom 14:13, 2Co 6:3, Phi 1:10
Gentiles: or, Greeks
the church: 1Co 11:22, Act 20:28, 1Ti 3:5, 1Ti 3:15
Reciprocal: Gen 47:16 – Give your cattle Lev 19:14 – not curse Deu 22:8 – then thou shalt Rth 3:14 – Let it not 2Ki 5:16 – I will receive Isa 57:14 – take Mat 15:12 – Knowest Mat 17:27 – lest Mat 18:6 – offend Mar 9:42 – offend Luk 17:1 – It is Act 19:37 – which Rom 14:20 – but 1Co 8:9 – a stumblingblock 1Co 8:10 – shall not 1Co 10:29 – not Phi 2:4 – General Phi 3:17 – be 1Ti 3:7 – lest 1Ti 6:1 – that the
Fuente: The Treasury of Scripture Knowledge
1Co 10:32. Give none offence means not to do anything that might cause another to stumble or sin. Some things would be regarded wrong in the eyes of the Jews that would not offend the Gentiles, and vice versa. Also, there might be matters on which neither would have any scruples as far as their nationality is concerned, yet would be objectionable to the brethren. Paul means for the disciples to have regard for the conscience of all these classes.
Fuente: Combined Bible Commentary
1Co 10:32. Give no occasion of stumbling either to Jews or to Greeksto prejudice them against the Gospel.or to the Church of Godor your Christian brethren.
Fuente: A Popular Commentary on the New Testament
Here we have the second rule for ordering all the affairs of human life: Give no offence to any, neither to the unbelieving Jew, nor to the unconverted Gentile, nor to the weak members of the church of God; particularly, give no offence to these, by eating things offered to idols at any time, or in any place, where any may be scandalized; for the Jew will consider that you are enemies to the law and the prophets.
The Gentiles will believe that your abhorrence to idols is not real, when they see you eat things offered unto idols before their faces; and the weak Christian will be tempted by your example to revolt from the Christian faith.
Therefore do nothing that may tend to the hurt, or just offence, either of Jew, Gentile, or Christian.
Fuente: Expository Notes with Practical Observations on the New Testament
Give no occasion of stumbling [Mar 9:42], either to Jews, or to Greeks, or to the church of God:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
32. Be ye without offense both to Jews and Greeks and to the Church of God.
Fuente: William Godbey’s Commentary on the New Testament
Giving no offense means putting no obstacle in the path of a person be he Jew (cf. 1Co 9:20) or Gentile (cf. 1Co 9:21) so that he might come to faith in Christ. If he is already a believer, it means putting nothing in his way that would hinder his growth in Christ (cf. 1Co 9:22). It is not a matter of simply "hurting someone’s feelings."
Paul regarded these three groups as equal in this verse. Therefore he was probably thinking of three religious groups rather than two racial groups and one religious group. If so, he distinguished between Israel and the church in this verse. This distinction is basic to Dispensationalism.