The Meaning of 1 Corinthians 10:32 Explained

1 Corinthians 10:32

KJV: Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

YLT: become offenceless, both to Jews and Greeks, and to the assembly of God;

Darby: Give no occasion to stumbling, whether to Jews, or Greeks, or the assembly of God.

ASV: Give no occasions of stumbling, either to Jews, or to Greeks, or to the church of God:

KJV Reverse Interlinear

Give  none offence,  neither  to the Jews,  nor  to the Gentiles,  nor  to the church  of God: 

What does 1 Corinthians 10:32 Mean?

Verse Meaning

Giving no offense means putting no obstacle in the path of a person be he Jew (cf. 1 Corinthians 9:20) or Gentile (cf. 1 Corinthians 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. 1 Corinthians 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 Song of Solomon , he distinguished between Israel and the church in this verse. This distinction is basic to Dispensationalism.

Context Summary

1 Corinthians 10:23-33 - "do All To The Glory Of God"
There seems to be a, clear distinction in the Apostle's directions between feasting in an idol temple on the one hand, and the acceptance of an invitation to a private house, as in 1 Corinthians 10:25; 1 Corinthians 10:27, on the other. The believer in Christ knew that an idol was nothing in itself, and the fact of food having been offered before a shrine did not make it better or worse. It was a common practice, and meant nothing so far as Christian disciples were concerned. But if an unbeliever were to make the meal a test of faith, by reminding believers that in partaking of such food they were implicitly partners in heathen rites, then there was no course but to refuse and abstain.
In every meal and act we must so conduct ourselves that praise and honor may redound to God. The thankful enjoyment of God's gifts of food, which constitutes the essence of a Christian meal, must always be subordinated to our consideration of the religious scruples of others; and we must avoid doing anything which would blunt and injure their faith. Though our intelligence may give us a wide liberty in regard to personal conduct, we must allow a check to be placed on it by the thoughtfulness of Christian love. [source]

Chapter Summary: 1 Corinthians 10

1  The sacraments of the Jews are types of ours;
7  and their punishments,
11  examples for us
13  We must flee from idolatry
21  We must not make the Lord's table the table of demons;
24  and in all things we must have regard for our brothers

Greek Commentary for 1 Corinthians 10:32

Give no occasion of stumbling [απροσκοποι]
Late word and in papyri, only three times in N.T. (here; Philemon 1:10; Acts 24:16). See note on Acts 24:16. Here in active sense, not tripping others by being a stumbling-block, as in Sirach 32:21, but passive in Acts 24:16. [source]

Reverse Greek Commentary Search for 1 Corinthians 10:32

Acts 6:1 Grecians [Ἑλληνιστῶν]
Rev., much better, Grecian Jews, with Hellenists in margin. “Grecians” might easily be understood of Greeks in general. The word Hellenists denotes Jews, not Greeks, but Jews who spoke Greek. The contact of Jews with Greeks was first effected by the conquests of Alexander. He settled eight thousand Jews in the Thebais, and the Jews formed a third of the population of his new city of Alexandria. From Egypt they gradually spread along the whole Mediterranean coast of Africa. They were removed by Seleucus Nicator from Babylonia, by thousands, to Antioch and Seleucia, and under the persecutions of Antiochus Epiphanes scattered themselves through Asia Minor, Greece, Macedonia, and the Aegean islands. The vast majority of them adopted the Greek language, and forgot the Aramaic dialect which had been their language since the Captivity. The word is used but twice in the New Testament - here and Acts 9:29- and, in both cases, of Jews who had embraced Christianity, but who spoke Greek and used the Septuagint version of the Bible instead of the original Hebrew or the Chaldaic targum or paraphrase. The word Ἕλλην , Greek, which is very common in the New Testament, is used in antithesis, either to “Barbarians” or to “Jews. ” In the former case it means all nations which spoke the Greek language (see Acts 18:17; Romans 1:14; 1 Corinthians 1:22, 1 Corinthians 1:23). In the latter it is equivalent to Gentiles (see Romans 1:16; Romans 2:9; 1 Corinthians 10:32; Galatians 2:3). Hence, in either case, it is wholly different from Hellenist. [source]
Acts 24:16 Void of offence [ἀπτόσκοπον]
Lit., without stumbling; unshaken. The word is used thus in a passive sense here, as in Philemon 1:10. In 1 Corinthians 10:32, it occurs in the active sense of giving offence to others, or causing them to stumble. [source]
Acts 24:16 Do I also exercise myself [και αυτος ασκω]
“Do I also myself take exercise,” take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. Void of offence (απροσκοπον — aproskopon). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω — proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” (δια παντος — dia pantos), a bold claim for a consistent aim in life. “Certainly his conscience acquitted him of having caused any offence to his countrymen” (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
Acts 24:16 Void of offence [απροσκοπον]
This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, Vocabulary) use the word to mean “free from hurt or harm.” It is a privative and προσκοπτω — proskoptō (to cut or stumble against). Page likes “void of offence” since that can be either active “not stumbling” as in Philemon 1:10 or passive “not stumbled against” as in 1 Corinthians 10:32 (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds “alway” Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (Acts 23:1.). [source]
1 Corinthians 1:2 The church of God [τηι εκκλησιαι του τεου]
Belonging to God, not to any individual or faction, as this genitive case shows. In 1 Thessalonians 1:1 Paul wrote “the church of the Thessalonians in God” (εν τεωι — en theōi), but “the churches of God” in 1 Thessalonians 2:14. See same idiom in 1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13, etc. [source]
Philippians 1:10 Without offense [ἀπρόσκοποι]
See on Acts 24:16. It may be explained, not stumbling, or not causing others to stumble, as 1 Corinthians 10:32. Both senses may be included. If either is to be preferred it is the former, since the whole passage contemplates their inward state rather than their relations to men. [source]
Philippians 1:10 Void of offence [απροσκοποι]
Alpha privative προς — pros and κοπτω — koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
Philippians 1:10 Approve the things that are excellent [δοκιμαζειν τα διαπεροντα]
Originally, “test the things that differ.” Cf. same idiom in Romans 2:28. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. Sincere (ειλικρινεις — eilikrineis). Old word of uncertain origin from κρινω — krinō to judge, by ειλη — heilē (sunlight) or to sift by rapid rolling (ειλος — eilos). At any rate it means pure, unsullied. Void of offence Alpha privative προς — pros and κοπτω — koptō to cut, “not stumbled against” (not causing others to stumble) or if active “not stumbling against.” Passive sense probably, not active as in 1 Corinthians 10:32. Common in the papyri, though not in ancient Greek writers. [source]
1 Thessalonians 1:1 In God the Father, etc. []
Const. with the church, and comp. 2 Thessalonians 1:1. The phrase “the church in God” is peculiar to the Thessalonian Epistles. Elsewhere “of God” (1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9, etc.); “of the saints” (1 Corinthians 14:33). Lightfoot suggests that the word ἐκκλησία can scarcely have been stamped with so definite a Christian meaning in the minds of these recent and early converts as to render the addition “in God the Father,” etc., superfluous. [source]
1 Timothy 3:5 How to rule [προστηναι]
Second aorist active infinitive of same verb προιστημι — proistēmi and with οιδεν — oiden means “know how to rule,” not “know that he rules.” How (πως — pōs). Rhetorical question expecting negative answer. Shall he take care of Future middle of επιμελεομαι — epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:5 Shall he take care of [επιμελησεται]
Future middle of επιμελεομαι — epimeleomai old compound Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:5 The church of God [εκκλησιας τεου]
Anarthrous as in 1 Timothy 3:15, elsewhere with article (1 Corinthians 10:32; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13). The local church described as belonging to God. No one in N.T. but Paul (Acts 20:28) so describes the church. This verse is a parenthesis in the characteristics of the bishop. [source]
1 Timothy 3:7 From them that are without [απο των εχωτεν]
“From the outside (of the church) ones.” Paul‘s care for the witness of outsiders is seen in 1 Thessalonians 4:12; 1 Corinthians 10:32; Colossians 4:5. There are, of course, two sides to this matter. [source]

What do the individual words in 1 Corinthians 10:32 mean?

Without offense both to Jews be you and Greeks to the church - of God
ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν τῇ ἐκκλησίᾳ τοῦ Θεοῦ

ἀπρόσκοποι  Without  offense 
Parse: Adjective, Nominative Masculine Plural
Root: ἀπρόσκοπος  
Sense: having nothing to strike against, not causing to stumble.
καὶ  both 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
Ἰουδαίοις  to  Jews 
Parse: Adjective, Dative Masculine Plural
Root: Ἰουδαῖος  
Sense: Jewish, belonging to the Jewish race.
γίνεσθε  be  you 
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural
Root: γίνομαι  
Sense: to become, i.
Ἕλλησιν  Greeks 
Parse: Noun, Dative Masculine Plural
Root: Ἕλλην  
Sense: a Greek either by nationality, whether a native of the main land or of the Greek islands or colonies.
τῇ  to  the 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐκκλησίᾳ  church 
Parse: Noun, Dative Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.