1 Corinthians 10:32Meaning & Commentary from the Church Fathers

“Give no offense either to Jews or to Greeks or to the Church of God” (1 Cor 10:32). That is, give no one any occasion for scandal. Otherwise the brother will be scandalized, the Jew will hate and condemn you still more, and the pagan will mock you as a glutton and hypocrite. One must not scandalize not only the brethren, but, if possible, those outside as well. If we are light, leaven, luminaries, and salt, then we must enlighten, not darken. We must strengthen, not weaken. We must draw unbelievers to ourselves, not drive them away. Why, then, do you drive away those whom you ought to draw? Truly the pagans are scandalized when they see us return to these things, because they do not know our way of thinking. Nor do they know that our soul has become higher than every sensory defilement.

That is, give no one any cause for slander. This will happen when we scandalize neither Jew, nor pagan, nor still less the brethren, for they are the Church of God. Notice: he placed the weightiest point at the end. Christians must draw others to the faith, not even persecute the brethren. By them he means all who were scandalized by their eating things sacrificed to idols.

It is necessary to do everything becomingly and in order for edification, and to assign the person, time, need, and place by discernment. Through all this every shadow of evil suspicion will be driven away. Therefore, with those with whom you have dealings, be blameless in everything, kind, friendly, gracious, and humble-minded. Do not depart from the aim of hospitality by pursuing costly dishes, but be content with what is present.

If you bring someone, beloved, into your cell, strive to send him away from you without scandal. That is, do nothing without the fear of God, lest you become for him an example of an unseemly deed. For the Apostle says: “Give no offense to Jews or Greeks or to the Church of God.”

By this Paul teaches us to moderate our speech, so that we may suffer no scandal through it. It is a scandal for the Jews when they see that a Christian, who claims succession in relation to the Law and the Prophets, does not fear idols, which are hateful to them. For the Greeks, or pagans, the scandal is that their faith is not criticized. They become even more zealous when their idol sacrifices are not avoided. For the Church of God, scandal occurs when among its adherents they see those who are hostile to God.

Let there be no occasion for scandal either to unbelievers or to those who have already believed.

"But if anyone says to you, 'This has been offered to idols,' whether a weak Christian or a pagan testing you, then do not eat, for the sake of the one who told you. In the first case, this is so as not to scandalize the weak. In the second, it is to preserve Christian dignity before the tempter. Do this also for the sake of the conscience of the one who disclosed it. For, as far as your own conscience is concerned, you could eat, since 'the earth is the Lord's, and the fullness thereof'" (1 Cor 10:31).

This is the general guiding rule concerning food and eating. "A man eats and drinks to the glory of God when he eats and drinks without giving scandal to others, and not as a glutton or lover of pleasures" (Theophan). Therefore, to the rule about eating the Apostle immediately adds this:

As another and higher guiding rule, the Apostle commands that everything be done so that all actions are directed toward the glory of God. This rule was indicated by Jesus Christ Himself (Mt 5:16).

In it he shows how every possible violation of Christian dignity may be avoided in dealings with unbelievers. At the same time, he teaches how Christians may act beneficially toward all, when they direct everything toward the highest end, namely the glory of God.

"The Apostle beautifully gathers all this together, sitting, walking, conversing, and instructing, so that in everything one goal may be set before oneself: the glory of God" (Theodoret).

“That is, give no one any occasion for scandal. Do not eat. Otherwise the brother will be scandalized, the Jew will hate and condemn you still more, and the pagan will mock you as a glutton and hypocrite. One must not scandalize not only the brethren, but, if possible, those outside as well. For if we are light, leaven, luminaries, and salt, then we must enlighten, not darken. We must strengthen, not weaken. We must draw unbelievers to ourselves, not drive them away. Why, then, do you drive away those whom you ought to draw? Truly the pagans are scandalized when they see us return to these things, because they do not know our way of thinking. Nor do they know that our soul has become higher than every sensory defilement. The Jews and the weak among the brethren will experience the same. Do you see how many reasons he gave why one must abstain from idol-sacrifices? Then, when he said, ‘Be without offense,’ he laid on them responsibility for scandalizing Jews and pagans, and expressed something weighty” (Chrysostom).