1 Corinthians 9:19

The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others.

I. He asserts his liberty (Co1 9:19): Though I be free from all men. He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence; yet he made himself a servant to all, that he might gain the more. He behaved as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free.

II. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of people. 1. To the Jews, and those under the law, he became a Jew, and as under the law, to gain them. Though he looked on the ceremonial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ. 2. To those that are without the law as without law that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he behaved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios. 3. To the weak he became as weak, that he might gain the weak, Co1 9:22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means (all lawful means) gain some. He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others.

III. He assigns his reason for acting in this manner (Co1 9:23): This I do for the gospel's sake, and that I may be partaker thereof with you; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. Those manifestly abuse their power in the gospel who employ it not to edification but destruction, and therefore breathe nothing of its spirit.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Co 9:19. For though I be free from all men — Not bound to do that which seems unlawful, inconvenient, or disadvantageous to myself, to please any man; yet have I made myself a servant unto all — Addicting myself to the most fatiguing duties, that I might advance their happiness; or complying with the persuasions and inclinations of others in things indifferent. The original expression, εμαυτον εδουλωσα, is literally, I have enslaved myself to all; an expression peculiarly beautiful and proper as used here by the apostle. “Slaves wrought for their masters without hire, and were careful to comply with their humours. And the apostle, while preaching the gospel, reduced himself to the condition of a slave, both by serving all men without hire, nay, without requiring a maintenance from them, and by complying with their prejudices in all cases wherein he could do it without sin.” In other words, he acted with as self-denying a regard to their interests, and as much caution not to offend them, as if he had been absolutely in their power, as a slave is in that of his master. Where is the preacher of the gospel who treads in the same steps? That I might gain the more — To true religion and salvation; in which, as he might have added, I have found a noble equivalent for all I could do or bear. By the word κερδησω, translated I might gain, the apostle intimates, that his converting men to Christ was a part of the gain or hire, which he proposed to obtain by preaching the gospel.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1 Corinthians

A SERVANT OF MEN

1Co 9:19 - 1Co 9:23.

Paul speaks much of himself, but he is not an egotist. When he says, ‘I do so and so,’ it is a gracious way of enjoining the same conduct on his readers. He will lay no burden on them which he does not himself carry. The leader who can say ‘Come’ is not likely to want followers. So, in this section, the Apostle is really enjoining on the Corinthians the conduct which he declares is his own.

The great principle incumbent on all Christians, with a view to the salvation of others, is to go as far as one can without untruthfulness in the direction of finding points of resemblance and contact with those to whom we would commend the Gospel. There is a base counterfeit of this apostolic example, which slurs over distinctive beliefs, and weakly tries to please everybody by differing from nobody. That trimming to catch all winds never gains any. Mr. Facing-both-ways is not a powerful evangelist. The motive of becoming all things to all men must be plainly disinterested, and the assimilation must have love for the souls concerned and eagerness to bring the truth to them, and them to the truth, legibly stamped upon it, or it will be regarded, and rightly so, as mere cowardice or dishonesty. And there must be no stretching the assimilation to the length of either concealing truth or fraternising in evil. Love to my neighbour can never lead to my joining him in wrongdoing.

But, while the limits of this assumption of the colour of our surroundings are plainly marked, there is ample space within these for the exercise of this eminently Christian grace. We must get near people if we would help them. Especially must we identify ourselves with them in sympathy, and seek to multiply points of assimilation, if we would draw them to Jesus Christ. He Himself had to become man that He might gain men, and His servants have to do likewise, in their degree. The old story of the Christian teacher who voluntarily became a slave, that he might tell of Christ to slaves, has in spirit to be repeated by us all.

We can do no good by standing aloof on a height and flinging down the Gospel to the people below. They must feel that we enter into their circumstances, prejudices, ways of thinking, and the like, if our words are to have power. That is true about all Christian teachers, whether of old or young. You must be a boy among boys, and try to show that you enter into the boy’s nature, or you may lecture till doomsday and do no good.

Paul instances three cases in which he had acted, and still continued to do so, on this principle. He was a Jew, but after his conversion he had to ‘become a Jew’ by a distinct act; that is, he had receded so far from his old self, that he, if he had had only himself to think of, would have given up all Jewish observances. But he felt it his duty to conciliate prejudice as far as he could, and so, though he would have fought to the death rather than given countenance to the belief that circumcision was necessary, he had no scruple about circumcising Timothy; and, though he believed that for Christians the whole ancient ritual was abolished, he was quite willing, if it would smooth away the prejudices of the ‘many thousands of Jews who believed,’ to show, by his participation in the temple worship, that he ‘walked orderly, keeping the law.’ If he was told ‘You must,’ his answer could only be ‘I will not’; but if it was a question of conciliating, he was ready to go all lengths for that.

The category which he names next is not composed of different persons from the first, but of the same persons regarded from a somewhat different point of view. ‘Them that are under the law’ describes Jews, not by their race, but by their religion; and Paul was willing to take his place among them, as we have just observed. But he will not do that so as to be misunderstood, wherefore he protests that in doing so he is voluntarily abridging his freedom for a specific purpose. He is not ‘under the law’; for the very pith of his view of the Christian’s position is that he has nothing to do with that Mosaic law in any of its parts, because Christ has made him free.

The second class to whom in his wide sympathies he is able to assimilate himself, is the opposite of the former-the Gentiles who are ‘without law.’ He did not preach on Mars’ Hill as he did in the synagogues. The many-sided Gospel had aspects fitted for the Gentiles who had never heard of Moses, and the many-sided Apostle had links of likeness to the Greek and the barbarian. But here, too, his assimilation of himself to those whom he seeks to win is voluntary; wherefore he protests that he is not without law, though he recognises no longer the obligations of Moses’ law, for he is ‘under [or, rather, “in”] law to Christ.’

‘The weak’ are those too scrupulous-conscienced Christians of whom he has been speaking in 1Co 8:1 - 1Co 8:13 and whose narrow views he exhorted stronger brethren to respect, and to refrain from doing what they could do without harming their own consciences, lest by doing it they should induce a brother to do the same, whose conscience would prick him for it. That is a lesson needed to-day as much as, or more than, in Paul’s time, for the widely different degrees of culture and diversities of condition, training, and associations among Christians now necessarily result in very diverse views of Christian conduct in many matters. The grand principle laid down here should guide us all, both in regard to fellow-Christians and others. Make yourself as like them as you honestly can; restrict yourself of allowable acts, in deference to even narrow prejudices; but let the motive of your assimilating yourself to others be clearly their highest good, that you may ‘gain’ them, not for yourself but for your Master.

1Co 9:23 lays down Paul’s ruling principle, which both impelled him to become all things to all men, with a view to their salvation, as he has been saying, and urged him to effort and self-discipline, with a view to his own, as he goes on to say. ‘For the Gospel’s sake’ seems to point backward; ‘that I may be a joint partaker thereof points forward. We have not only to preach the Gospel to others, but to live on it and be saved by it ourselves.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

9:19-23 Paul places himself in the position of a slave in the household. He shows how far he was willing to go in adjusting his lifestyle and behavior to that of the people to whom he was preaching in order to win them to Christ.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 9:19. Ἐκ πάντων, from all men) Masculine, as we have immediately after, unto all; comp. the more. I was free from all men, i.e. no one could have held me as subject to his power.—ἐδούλωσα, I made myself a servant) a servant suits himself entirely to another.—τοὺς πλείονας, the more) The article has a force relative to all, i.e. as many of them as possible.—κερδήσω, I might gain) This word agrees with the consideration of a reward.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_9:19-22. Confirmation of this εἰς τὸ μὴ καταχρ. τ. ἐξ μου by his practical procedure in other matters, which was such, that not to renounce the use of that ἐξουσία would simply be to contradict himself; it would be a gross inconsistency.

ἐκ πάντων] Masc. It belonged to the apostolic ἐξουσία to put himself in bondage to no man, but to be independent of all (1Co_9:1; comp Gal_1:10); to hold and to make good this position of freedom towards every one, was a result flowing from, and a constituent part of, his rights as an apostle (in opposition to Hofmann, who asserts that a position precisely the converse of this was the only one logically tenable by the apostle).[1500] Notwithstanding, Paul had made himself a bondsman to all, accommodating himself to their necessities in ministrative self-denial. It is only here that ἐλεύθερος occurs with ἘΚ; elsewhere (Rom_7:3; comp Rom_6:18; Rom_6:22; Rom_8:2; Rom_8:21) and in Greek writers with ἈΠΌ.

ΤΟῪς ΠΛΕΊΟΝΑς] i.e. according to the context: the greater part of the πάντες, not: more than are converted by others (Hofmann). Comp 1Co_10:5. By acting otherwise he would have won, it might be, only individuals here and there.

ΚΕΡΔΉΣΩ] namely, for Christ and His kingdom, by their conversion. Rückert explains it as meaning: to carry off as an advantage for himself, which Hofmann, too, includes. But the precise sense of the phrase must be determined by the context, which speaks in reality of the apostles official labours, so that in substance the meaning is the same as that of σώσω in 1Co_9:22. Comp Mat_18:15; 1Pe_3:1. Regarding the form ἐκέρδησα, see Lobeck, a[1504] Phryn. p. 740.

[1500] According to Hofmann, Paul establishes the negative question τίς οὖν μοι ἐσαὶν ὁ μισθός by the sentence linked to it with γάρ, which states that, so far from receiving reward, he had given up his freedom, etc., for the same end for which he refrained from claiming support. This view is connected with his incorrect rendering of ver. 18, and falls with it.

[1504] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 9:19 . ἐλεύθερος γὰρ ὤν κ . τ . λ . serves further to explain, not εἰς τ . μὴ καταχρήσ . (the impropriety of a grasping use of such right is manifest), but Paul’s general policy of self-abnegation (1Co 9:15-18 ). The real aim of this long discussion of ministerial ἐξουσία comes into view; the Ap. shows himself to the Cor [1371] as an example of superior privilege held upon trust for the community, of liberty asserted with a view to self-abnegation: “For, being free from all, to all I enslaved myself, that I might gain the more”. πάντων is masc., like the antithetical πᾶσιν ( cf. τ . πᾶσιν , 1Co 9:22 ); ἐλεύθερος ἐκ a rare construction (commonly ἀπό ) implies extrication , escape from danger ( cf. Luk 1:71 , 2Ti 2:26 ). In 1Co 9:1 ἐλεύθερος signified freedom from needless and burdensome scruple, here freedom from entangling dependence . Paul freed himself from everybody, just that he might be everybody’s servant; had he been bound as a salaried minister to any particular Church, his services would in that degree have been limited. For the motive of this δουλεία , cf. Gal 5:13 ; and for Paul’s aim, in its widest bearing, Rom 1:14 ; Rom 15:1 ; also Joh 13:12 ff., Luk 22:24 ff. τοὺς πλείονας , “the more” not “the greater part” (as in 1Co 10:5 ; so Mr [1372] and others), nor quam plurimos (Bg [1373] ), but “so much more” than could otherwise have been gained ( cf. 2Co 4:15 , Luk 7:43 ; so Ed [1374] ). The expression κερδήσω is used for σώσω (1Co 9:22 ), in allusion to the charge of gain-seeking to which P. was exposed (2Co 11:12 ; 2Co 12:17 f., 1Th 2:5 ; cf. Tit 1:7 ; Tit 1:11 ); “gain I did seek,” he says, “and greedily the gain of winning all sorts of men for Christ” ( cf. Mat 4:19 ).

[1371] Corinth, Corinthian or Corinthians.

[1372] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1373] Bengel’s Gnomon Novi Testamenti.

[1374] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_9:19

For though I be free from all (men), yet have I made myself servant unto all, that I might gain the more.

The apostles self-denial and accommodation of himself to the weakness and prejudices of others, was not confined to the point of which he had been speaking. He constantly acted upon the principle of abstaining in things indifferent, from insisting on his rights. Though free from all, i.e. independent of all men, and under no obligation to conform my conduct to their opinions, I subjected myself to all. In what way he did this, and to what extent, is explained by what follows. His motive in thus accommodating himself to others, was, that he might gain the more, or the greater number, the majority; comp. 1Co_10:5. No one was more yielding in matters of indifference, no one was more unyielding in matters of principle than this apostle. So long as things indifferent were regarded as such, he was ready to accommodate himself to the most unreasonable prejudices; but when they were insisted upon as matters of necessity, he would not give place, no not for an hour, Gal_2:5.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

free from all men--that is, from the power of all men.

gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (Th1 2:19-20); he therefore repeats it frequently (Co1 9:20-22).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. For though I be free] Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. Though I was free from all. Εκ πάντων, that is, from all, may be taken either in the neuter gender or in the masculine. If in the neuter, it will refer to things; if in the masculine, to persons I prefer the second He has as yet shown only by one particular instance how carefully he had accommodated himself to the weak. Now he subjoins a general statement, and afterwards enumerates several instances. The general observation is this — that while he was not under the power of any one, he lived as if he had been subject to the inclination of all, and of his own accord subjected himself to the weak, to whom he was under no subjection. The particular instances are these — that among the Gentiles he lived as if he were a Gentile, and among the Jews he acted as a Jew: that is, while among Jews he carefully observed the ceremonies of the law, he was no less careful not to give occasion of offense to the Gentiles by the observance of them.

He adds the particle as, to intimate that his liberty was not at all impaired on that account, for, however he might accommodate himself to men, he nevertheless remained always like himself inwardly in the sight of God. To become all things is to assume all appearances, as the case may require, or to put on different characters, according to the diversity among individuals. As to what he says respecting his being without law and under the law, you must understand it simply in reference to the ceremonial department; for the department connected with morals was common to Jews and Gentiles alike, and it would not have been allowable for Paul to gratify men to that extent. For this doctrine holds good only as to things indifferent, as has been previously remarked.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) For.—The question is here answered. His reward was to gain the greater number of converts—Jews (1Co_9:20), Gentiles (1Co_9:21), weak ones (1Co_9:22). The only reward he sought for or looked for in adopting that course of conduct, for pursuing which they taunted him with selfishness, was, after all, their good.

The word “For,” introducing the answer, would seem to imply that the reward must be a greater one. “For” though an Apostle, I became a slave of all that I might gain the greater number. The words “greater number” probably include the two ideas, viz., a greater number than he could have gained had he used his rights as an Apostle, and also a greater number of converts than was gained by any other Apostle.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. made myself servant] Literally, enslaved myself.

the more] Not necessarily more than other people, but as our version implies, more than he would otherwise have gained.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And unto the Jews I became as a Jew,.... That is, in religion; or with respect to some religious observances peculiar to the Jews, for he himself was really a Jew by nature; who became as one unto them in this sense, when he for their sakes circumcised Timothy at Derbe, or Lystra, purified himself at Jerusalem, shaved his head at Cenchrea, observed their sabbath, and abstained from some sorts of food forbidden in the law; and his end in so doing was, not to confirm them in such usages, but that he might hereby have the greater influence over them, and by little and little bring them off of these things, or, as he says,

that I might gain the Jews; bring them over to Christ, and off of a dependence on their own righteousness, for justification before God:

to them that are under the law, as under the law; the Vulgate Latin version adds, "when I was not under the law", and so the Alexandrian copy and some others; by whom seem to be meant the same persons as before; though some have thought that the Samaritans are intended, and others the Sadducees: but if any as distinct from the former are designed, they should rather seem to be the converted Jews; who though they believed in Christ, looked upon themselves to be still under the law, and therefore observed it; with whom the apostle on certain occasions complied, as if he was under it too, that he might have the greater share in their affections and credit; hoping in time that by such means he might be able to prevail upon them to relinquish these things, and wholly attend to the Gospel and ordinances of Christ, or, as he says,

that I might gain them that are under the law; meaning the Jews, who were observers of the law of Moses.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.

Ver. 19. That I may gain the more] The Greek word for gain signifieth also the joy and delight of the heart in gaining. It signifies also craft or guile, such as is that of the fox; which when he is very hungry after prey, and can find none, he lieth down and feigneth himself to be a dead carcase, and so the fowls fall upon him, and then he catcheth them. So must a minister deny himself to gain his hearers. κερδος because κεαρ ηδει

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For though I be free - I am a freeman. I am under obligation to none. I am not bound to. give them my labors, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a “slave,” in order to their conversion; compare 1Co 9:1; see the notes at 1Co 6:12.

From all men - (ἐκ πάντων ek pantōn). This may either refer to all “persons” or to all “things.” The word “men” is not in the original. The connection, however, seems to fix the signification to “persons.” “I am a freeman. And although I have conducted like a slave, yet it has been done voluntarily.”

I have made myself the servant of all - Greek, “I have ‘enslaved myself’ (ἐμαυτὸν ἐδούλωσα emauton edoulōsa) unto all.” That is:

(1) I labor for them, or in their service, and to promote their welfare.

(2) I do it, as the slave does, without reward or hire. I am not paid for it, but submit to the toil, and do it without receiving pay.

(3) Like the slave who wishes to gratify his master, or who is compelled from the necessity of the case, I comply with the prejudices, habits, customs, and opinions of others as far as I can with a good conscience. The “slave” is subject to the master’s will. That will must be obeyed. The whims, prejudices, caprices of the master must be submitted to, even if they are “mere” caprice, and wholly unreasonable. So Paul says that he had voluntarily put himself into this condition, a condition making it necessary for him to suit himself to the opinions, prejudices, caprices, and feelings of all people, so far as he could do it with a good conscience, in order that he might save them. We are not to understand here that Paul embraced any opinions which were false in order to do this, or that he submitted to anything which is morally wrong. But he complied with their customs, and habits, and feelings, as far as it could lawfully be done. He did not needlessly offend them, or run counter to their prejudices.

That I might gain the more - That I might gain more to Christ; that I might be the means of saving more souls. What a noble instance of self-denial and true greatness is here! How worthy of religion! How elevated the conduct! How magnanimous, and how benevolent! No man would do this who had not a greatness of intellect that would rise above narrow prejudices; and who had not a nobleness of heart that would seek at personal sacrifice the happiness of all people. It is said that not a few early Christians, in illustration of this principle of conduct, actually sold themselves into slavery in order that they might have access to and benefit slaves, an act to which nothing would prompt a man but the religion of the cross; compare the note at Rom 1:14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Free as to all. That is, whereas I was under no obligation to any man, yet I made myself the servant of all, &c. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For though I be free from all men; the word men is not in the Greek, but is supplied by our interpreters. Some make things the substantive, and restrain it to the things of the ceremonial law. It may be understood both of men and things; he was born no man’s servant, nor by God’s law made a servant to any men’s humours, and as free as to many other things, as he was to have taken maintenance of the churches, for the pains he bestowed amongst them.

Yet have I made myself servant unto all, that I might gain the more; yet (saith he) observe my practice, that I might gain men to Christ, (so the apostle several times calleth converting souls, bringing them in love with the gospel, and into a road that may bring them to heaven, which we ought to account the greatest gain in the world, as it appeareth from Dan 12:3), I have become, or made myself, the servant of all; not the servants of their lusts and corruptions, (that is the way to lose men’s souls, and destroy them, not to gain them), but a servant to their weaknesses and infirmities, so far as they were not sinful: I have denied myself in my liberty, and determined myself to that part in my actions, which I saw would most oblige, profit, and endear them to me, and to bring them more in love with the gospel.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Free… made myself servant—Greek, εμαυτον εδουλωσα. Free from all, I have enslaved myself to all, is his terse, antithetic language. It presents his independence of soul and body by nature; the enslavement of both to all by grace. Yet in that very enslavement he finds a dignity, a reward, a glory.

Gain the more—A prize above all other earthly gain. To submit to the whim and caprice of others is a hard trial to the flesh and spirit. It reduces a high-spirited man from a freeman to a slave. If done for self-interest, it is a sordid debasement. If so done as to sacrifice truth and righteousness it is a crime. If by such conformity we confirm a caprice, a falsity, a superstition, it is an error and a danger. But if done for a high moral purpose, with careful limitations for rectitude, with the aim of delivering from falsity and superstition, then it is a high attainment, worthy the chief of the apostles. This is a renunciation of self, not of a mere mystic kind, or that shows itself in self-mortifications or self-flagellations, but in renouncing self-gratification for human good. It is thus that Paul, Luther, and Wesley have become the objects of reverence to mankind.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For though I be free; rather, though I was free. He has voluntarily abandoned this freedom. The true rendering of the verse is, For being free from all men, (Gal_1:10) I enslaved myself to all. In acting thus he obeyed his own principle of not abusing his liberty, but "by love serve one another". (Gal_5:13)

Vers. 19-23.

Ministerial pliancy and adaptation.

In great natures we sometimes meet with a remarkable combination of firmness and yielding. To do a great work in this world, a man needs a powerful will, a resolution not easily moved, at the same time that he displays a flexibility of disposition, and a readiness to adapt himself to different characters and to changing circumstances. Without the determination which approaches obstinacy, he will not keep the one aim before him; without the pliancy needed in dealing with men, he will not be able to secure the aim. Thus the same Apostle Paul who said, "This one thing I do," is here found professing that it was his principle and his practice to become all things to all men.

I INSTANCES OF MINISTERIAL ADAPTATION. Paul"s was a very varied life and ministry; he was brought into association with all sorts and conditions of men. Himself a Jew by birth, he was yet the apostle of the Gentiles, and he was equally at home with those of either race. Himself a scholar, he was prepared to deal with rabbis and with philosophers; yet he delighted to minister to the rudest barbarians. In this passage Paul mentions three instances of his pliancy.

1. To the Jews he was a Jew, i.e. he openly honoured the Divine Law given to Moses; and not only so, in certain circumstances he observed the ceremonies of his nation. This is evident in his circumcising Timothy, and in his shearing his hair and fulfilling a vow.

2. To those without the Law, outside its pale and regimen, he became as one of themselves, i.e. he was superior to many of the petty prejudices and indifferent to many of the customary observances of his fellow countrymen. How he adapted himself to the Greeks may be seen from his preaching upon the Areopagus at Athens.

3. To the weak he became as weak; e.g. in the matter treated in the preceding chapter, he had shown his consideration and condescension in refraining from eating what might possibly be ceremonially defiled.

II THE PURPOSES SOUGHT BY THIS COURSE OF MINISTERIAL ADAPTATION. He was "free" in so far as, by refusing support from his converts, he left himself at liberty to act as he thought fit; yet he made himself "a slave" for the sake of those whose welfare he sought. The aim he set before him was one which justified the use of the means he describes.

1. He desired to gain some. Whatever he might lose, it was his hope and purpose to "win souls a rich recompense and an abundant compensation for all his losses.

2. He desired to save some. This is a stronger expression, for it implies the peril to which the hearers of the gospel were exposed whilst they remained in unbelief, and it implies the happiness, security, and dignity to which those were brought who received the Word.

3. He did what he did for the gospel"s sake. For his own advantage he would never have submitted to all which he willingly endured because of his attachment to the truth in Christ Jesus.

4. Yet there was a personal aim before him. He hoped to be partaker himself with his converts of the blessings of the great salvation. His own interests were bound up with theirs, and it was ever his hope to share in the joys of that time when "he that soweth and he that reapeth shall rejoice together. T.

Vers. 19-23.

The principle of accommodation.

Paul"s resolve to preach the gospel without charge was but one instance of the general rule which guided his life. Though under obligation to none, he yet became the servant of all things to all men." He accommodated himself to the Jews (ver. 20), as when he circumcised Timothy (Act_16:3) and purified himself in the temple. (Act_21:26) He accommodated himself to the Gentiles (ver. 21), by refusing to impose the Law of Moses (Gal_2:5) and by meeting them on their own ground. (Act_17:22-31) He accommodated himself to the weak (ver. 22), as when he abstained from meat because of their scruples. (1Co_8:13) Consider

I ACCOMMODATION AS A RULE OF MINISTERIAL PRACTICE. There is a high sense in which every minister of Christ is called to become "all things to all men." We are to adapt ourselves to the circumstances, modes of thought, and even the harmless prejudices of those among whom we labour. In dealing with human souls, we must not stand upon points of etiquette, but be ready when occasion requires to sacrifice our preferences and sometimes our rights. This principle will cover matters of dress and modes of living, as also our choice of recreation and amusement. William Burns, missionary to China, adopted the Chinese dress that he might the more easily gain access to the people. On the same ground we shall present the truth in language which our hearers understand, whether they are children or adults. This happy faculty of adaptation has frequently proved of great service to the gospel.

II LIMITS TO BE OBSERVED IN FOLLOWING THIS RULE. The highest things may frequently be mistaken for the lowest. Christian accommodation may be confounded with time serving, but nothing is more unlike. The man whose principles are flexible, who trims and carves to serve his purpose, who is a devout Christian in this company and a railing scoffer in that, may be said to be "all things to all men;" but such a man is a mere jelly fish character, a mass of moral pulp. For such accommodation as Paul practised there is needed the highest principle, the strongest consistency; and in order to this, certain limits are to be observed.

1. It must not lead us to do or tolerate that which is sinful. This limit is transgressed by Jesuit missionaries when they suffer their converts to retain part of their old idolatrous worship.

2. It must not lead us to keep back any essential truth because it is unpopular. This were cowardice and infidelity to cur trust.

3. It must not lead us to do anything which would compromise the Christian name. "Let not your good be evil spoken of". (Rom_14:16)

III MOTIVES THAT PROMPT US TO FOLLOW THIS RULE. These are:

1. A desire to save others. It is not a wish to please men, but a desire to remove every hindrance to the reception of the gospel. With this end in view, we shall not find it difficult to become "all things to all men." A human soul is not too dearly won at the cost of a little self sacrifice. In this aspect the rule we are considering is but a faint copy of the great accommodation the incarnation and work of Jesus Christ.

2. A regard to our personal salvations. (Ver. 23.) Paul connects his work "for the gospel"s sake" with his being a "joint partaker" of its blessings. In work for the good of others we must not be unmindful of our own good; and there is nothing more conducive to our spiritual benefit than faithful, self denying service for Christ. "Continue in these things; for in doing this thou shalt both save thyself and them that hear thee". (1Ti_4:16)

B.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I made myself the servant of all - I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Devoted work for the sake of the Gospel:

v. 19. For though. I be free from all men, yet have I made myself servant unto all that I might gain the more.

v. 20. And unto the Jews I became 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;

v. 21. 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.

v. 22. 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.

v. 23. And this I do for the Gospel’s sake that I might be partaker thereof with you.

Here Paul’s policy of self-denial is explained in detail. Taking up the thought of 1Co 9:1 again, he states: For, while I am free from all men, I have made myself a servant to all men, in order that I might gain the more. A true servant of Christ uses his liberty in the Gospel in no other way but for the edification of his neighbor and for the praise of God. Paul was free, he was not bound to any man’s arbitrary rule, but went his way independent of the judgment of men, actuated and controlled entirely by the Spirit of Christ that lived in him. But this liberty he asserted in a very peculiar way, from the standpoint of man, namely, in complete self-denial. Through love every Christian is the debtor of his neighbor, places himself at the service of his neighbor, has his true spiritual welfare in mind at all times, Rom 13:8. And Paul’s sole aim was to gain all the more souls for Christ by this service. This was a seeking for gain which could not but win the approval even of those that were inclined always to suspect his motives. With characteristic energy and wisdom he applied himself to this task, by making a careful analysis of the situation and laying his plans accordingly. To the Jews he became as a Jew in order to win the Jews; without denying or setting aside one word of the eternal truth, he accommodated his methods to the circumstances, always with the intention of winning souls for Christ, Act 16:3; Act 18:18; Act 21:23 ff. To those under the Law, whether they belonged to the Jewish nation or to the Gentiles (mainly circumcised Gentiles), he became as one under the Law, in order to gain those under the Law; he was willing to conform to the customs, modes of life, and methods of instruction in vogue among them, so long as these matters were really things indifferent. To those without the Law, to the heathen in the strict sense of the word, he became as without the Law, although for his own person he was bound under the Law of Christ, in order to gain those without the Law; when in a heathen community, Paul did not practice the Jewish customs, a fact which would merely have antagonized the Gentiles; he omitted all reference to regulations of the Old Testament which were strictly Jewish in character. And this he did because he was in the Law of Christ, his Redeemer, the Fulfiller of the Law, being his life. The love of Christ was the motive for all his actions, a life implanted in Him and anxious to demonstrate itself in the service of the Gentiles; in the midst of the idolatry of heathenism, Paul found points of contact for the application of the Word of Grace. To the weak the apostle became weak in order to gain the weak; his loving insight enabled him to understand the scruples and weaknesses of those that had not made much headway in Christian knowledge. See 2Co 11:29. Every true servant of Christ must learn from the apostle not to despise any one, nor to permit disgust over foolish weaknesses to enter his heart. There may be much spiritual incapacity, but the ability to hear the story of the Gospel will remain in most cases; and the object is to gain the weak also. And therefore Paul summarizes: To all men I have become all things in order by all means to save some. In this way the practical wisdom of Paul’s pastoral love and self-denial shone forth. It was not duplicity, as his enemies alleged, 2Co 1:12; 2Co 4:2; 2Co 12:16; Gal 1:10, but the expression of a heart which acted under the discipline of the sanctifying Spirit. And it was all done for the sake of the Gospel, in order that he might be a joint-partaker with it. Every new soul won for Christ exhibited to the apostle the glory of the Triune God and the beauty of the Redeemer, and in the communion of all these saints the blessings of the Gospel reacted upon him, permitted him to partake more fully of the Gospel’s vitalizing effects. The faithful servant of the Gospel will himself reap the rich benefits of his work.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In these verses our apostle proceeds to show the Corinthians farther, how mightily he did abridge himself of his Christian liberty, which was the argument he was insisting upon.

For, says he, though I be free from all men, as being a servant to none, yet have I made myself as a servant to all, that I might gain the more to embrace the gospel.

To the unconverted Jews he became as a Jew, circumcising Timothy for their sakes, Act 16:3 that he might gain the Jews.

To them who in their opinion were yet under the obligation of the ceremonial law, he carried himself as a person under that law, and accordingly he purified himself in the temple, Act 21:26.

To them that were without law, that is, the Gentiles, who were without the ceremonial law, he became as a person without law, abstaining from the use of all ceremonies as they did.

But yet, not being without law of God, but under the law of Christ; that is, as to the moral law of God, which was not abolished, but reinforced by Christ he did never account himself free from that, nor durst do any thing contrary to the eternal rule of righteousness; and all this, that he might gain them that are without law.

To the weak converts, either among Jews or Gentiles, he became as weak, by abstaining from what might hurt their weak consciences, that so he might gain the weak.

Finally, he became all things to all men, by compliance with them in all lawful and indifferent things, that he might gain as many as possibly he could.

And all this he did for the gospel’s sake, that the gospel might be the better esteemed, and farther propagated, and he might himself partake of the promises and rewards of it, together with them to whom he preached it, and had effectually entertained it.

Behold here the humility and charity of this great apostle; his ready condescension to the pitiable weaknesses of all men; his compliance with them in all lawful and indifferent things, for the glory of God, and the advantage of the gospel: a rare and singular pattern for all ministers and private Christians to imitate and follow.

Now from this example of St. Paul’s becoming all things to all men, and making himself a servant unto all,

we learn, 1. One great duty of a gospel minister is not to be a slave to any, but a servant to all; not a servant to their lusts, but to their weaknesses and infirmities.

Our apostle did not turn, as the flattering and false apostles did, with the tide and times, nor conform to them in what was sinful. He did not symbolize with all colours; nor was he a man for all hours or humours; For, says he, if I please men, (he means in any thing that is sinful) I am no more the servant of Christ, Gal 1:10. But wisely considering the case and state of all men, he did accommodate his ministry for the gaining of as many as possibly he could.

Some are all things to all men, that they may gain by all; a spirit not only unworthy of a minister, but of a man. But St. Paul complied with all men, and made himself the servant of all, that Christ might thereby gain, his gospel gain, yea, and they themselves gain; which hints to us

a second observation, The great end which the holy apostle aimed at, in this his compliance with, and condescension towards, the weaknesses of his people: This I do for the gospel’s sake.

As if he had said, "Though I thus stoop and yield to all men, it is to serve my Master, not myself. Think not that I thus put myself into all forms towards men for my own preferment in the world; but that Christ may be preferred in the hearts and acceptations of all men.

I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved." 1Co 10:33.

Behold here the noble mark which this minister of Christ had in his eye, the saving of souls. That he might hit it, he wisely observed the temper and state of his people, striving to render himself agreeable and acceptable unto all, that he might by all means save some; yet had he also an eye to himself in all this; he had respect to the recompence of reward, as lawfully he might.

This I do for the gospel’s sake, that I may be partaker thereof with you; that is, that I may have a share myself in the promised rewards of the gospel which I have preached to you.

Blessed be God, it is lawful for all the ministers and members of Christ to do good out of hope of reward; and that his glory and our own happiness are so inseparably connected and knit together, that by promoting the former we secure the latter.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

19. “Being free from all, I rendered myself a slave unto all that I may gain the more.” This glorious spiritual freedom, which we enjoy in the Omnipotent Sanctifier, delights to condescend for Jesus’ sake, become servant to all, that we may win the more to shine in our crown of rejoicing in the coming eternity.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For though I was free from all men [and therefore had a right to demand wages of them and ignore their prejudices], I brought myself under bondage to all, that I might gain the more . [Here was yet another joy which he found in preaching a free gospel. His spirit of self-sacrifice won the confidence of the people, and enabled him to make a larger number of converts. Though entitled to wages as a free man he preferred to work as a slave for nothing, accounting the additional disciples which he thus made as a more acceptable hire than his maintenance. Moreover, after the manner of a slave, he had adjusted himself to the prejudices and idiosyncrasies of each class which he served as far as he innocently could; that, by having a larger measure of their confidence and good-will, he might be able to win a larger number to Christ. He now describes this part of his service.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

19–23. For though I be free, etc. He shows why he used this self denial. In order that he might gain souls, he was willing to become the servant of all, and to deny himself all things.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

I am free from all

"Free from all" here is an idiom meaning the ability to live without thinking of what one must do for others. AT: "I am able to live without serving others" (See: Metaphor)

win more

"persuade others to believe" or "help others trust in Christ"

I became like a Jew

"I acted like a Jew" or "I practiced Jewish customs"

I became like one under the law

"I became like one committed to following the demands of the Jewish leadership, accepting their understanding of the Jewish scriptures"

translationWords

free

servant

Jew

law

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. ἐμαυτὸν ἐδούλωσα. Literally, enslaved myself.

τοὺς πλείονας. Not more than other people, nor even as A.V. implies, more than he would otherwise have gained, but the majority of those to whom he preached. See 2Co 2:6; 2Co 4:15; 2Co 9:2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Made myself servant [εδουλωσα] . Rev., brought myself under bondage; better, as bringing out the force of doulov bond - servant, from which the word is derived, and thus according with stewardship, ver. 17. Gain [κεδησω] . Carrying out the thought of servant in ver. 18. "He refuses payment in money that he may make the greater gain in souls. But the gain is that which a faithful steward makes, not for himself, but for his master" (Edwards). The word is not, as Godet, to be limited to its purely natural meaning, but is used in the sense of Mt 18:15; 1Pe 3:1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 19. “For though I be free from all, I made myself servant to all, that I might gain the more.”

Paul formulates the general principle on which is founded the particular self-denial of which he has just spoken, and which guides all his conduct. Thus the for finds its natural explanation. By the term free, Paul returns to the question of the first verse, the theme of the whole passage.

Most commentators of our day take πάντων in the masculine sense: from all men. But the preposition ἐκ, out from, is not very suitable in this sense; it would rather require ἀπό. ᾿Εκ supposes a domain from which one goes forth. Paul has therefore in view all the legal prescriptions relating to meats, days, forbidden touchings, and in general everything in religion and morals which belongs only to the external form. As to himself, he felt that he was no longer subject to any restriction of the kind. Yet he consented to accommodate himself to the prejudices of any man, rich or poor, great or small, who held to any of these observances, and that for the very reason that in his eyes they were indifferent; he was infinitely less afraid of sacrificing his liberty than of using it so as to compromise the salvation of one of his brethren. We must therefore take πᾶσιν, to all, in the masculine sense as certainly as we take πάντων in the neuter sense (see on 1Co 9:22).

The pronoun ἐμαυτόν, myself, indicates the apostle’s action on himself, necessary to effect this deliberate subjection. — The words τοὺς πλείονας, the more, have been variously explained. Rückert: as many as possible; Neander, Edwards: more than I should have gained without that; de Wette, Meyer, Holsten: the greater number of those to whom I preach; Heinrici: more than those whom I had gained by acting otherwise; Hofmann, Alford: in greater number than those who have been converted by others. The most natural meaning seems to me to be: to gain them (these πάντες) in greater number than I should have done by acting otherwise. Account is thus taken both of the article and of the comparative.

The word gain should not be taken in the sense which has become almost technical, in which we say: to gain one to the faith or to the gospel. The term is taken in its purely natural meaning. The apostle regards the salvation of a soul converted by him as a personal gain; for he identifies his possessions with those of Christ. What he gains for Christ is a part of his μισθός, his reward.

The following verses are the development of the word ἐδούλωσα, I made myself servant.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.