1 Corinthians 9:22

1Co 9:22. Τοὺς ἀσθενεῖς, the weak) The article is not added to Ἰουδαίους, nor to ἀνόμους. It is added to ἀσθενεῖς, because he is chiefly speaking of them, 1Co 8:7: all these are easily gained, if they be rightly treated.—γέγονα, I am become) When the verb is thus put [in the Perf. middle, a tense almost present in meaning], the transition is easily made from the past ἐγενόμην to the present ποιῶ.

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

1Co_9:22. The ἀσθενεῖς are Christians weak as yet in discernment and moral power (1Co_8:7 ff.; Rom_14:1; Rom_15:1; Act_20:35; 1Th_5:14). The terms κερδήσω and σώσω are not inconsistent with this view, for such weak believers would, by an inconsiderate conduct towards them, be made to stumble, and would fall into destruction (1Co_8:11; Rom_14:15). To understand the phrase as denoting non-Christians from their lack of the higher powers of Christian life, especially of strength of conscience (Rückert, de Wette, Osiander, Hofmann), is against the formal use of οἱ ἀσθενεῖς, and cannot be justified by Rom_5:6. Comp also 2Co_11:29.

Ὡς ἈΣΘΕΝΉς] perinde quasi simili tenerer imbecillitate, Erasmus, Paraphr.

τοῖς πᾶσι Κ.Τ.Λ[1513]] to all (with whom I had to do) I have become all, have suited myself to them in all ways according to their circumstances. Comp as regards πάντα γίνεσθαι,[1515] the passages cited in Kypke, II. p. 215 f., and observe the perfect here at the close; comp Col_1:15.

Paul did not need to say to his readers that in this whole picture of his ΣΥΓΚΑΤΆΒΑΣΙς he is expressing no mere men-pleasing or anti-Christian connivance at sin, but the practical wisdom of the truest Christian love and self-denial in the exercise of his apostolic functions; he trusts them to understand this from their knowledge of his character. Comp also Gal_1:10; Gal_2:3-5. This practical wisdom must be all the more regarded as a fruit of experience under the discipline of the Spirit, when we consider how fiery and decided his natural temperament was. And who can estimate how much he achieved by this method of working! Comp Neander in opposition to Rückerts unfavourable judgment. Augustine puts it well: non mentientis actus, sed compatientis affectus.

πάντως] in any case (comp on 1Co_9:10, and Plato, Phaedr. p. 266 D; 2Ma_3:13; 3Ma_1:15; the reverse of οὐδαμῶς, Plato, Soph. p. 240 E; comp the frequent phrase ΠΆΝΤῌ ΠΆΝΤΩς, Stallbaum, a[1521] Plat. Phaed. p. 78 D). Should the apostle in every case, in which he adapted himself as described in 1Co_9:19-22, save some,that is, in the one case of accommodation these, in the other those, but in all some,there would result the πλείονες of 1Co_9:19, whom it was his design to win as there summarily set forth.

ΣΏΣΩ] make them partakers in the Messianic salvation, 1Co_7:16, 1Co_10:33; Rom_9:27, al[1522] Not different in substance from ΚΕΡΔΉΣΩ, but stronger and more specific, as was suitable in expressing the final result. Comp 1Ti_4:16.

[1513] .τ.λ. καὶ τὰ λοιπά.

[1515] Not to be confounded with the expression πάντα γίνεσθαί τινι, which means instar omnium fieri alicui, as in Xen. Eph_2:13; comp. Locella in loc., p. 209.

[1521] d refers to the note of the commentator or editor named on the particular passage.

[1522] l. and others; and other passages; and other editions.

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_9:22

To the weak became I as weak, that I might gain the weak: I am made an things to all (men), that I might by all means save some.

By the weak many understand the Jews and Gentiles considered under another aspect, i.e. as destitute of the power to comprehend and appreciate the gospel. The only reason for this interpretation is the assumption that to gain in this connection must mean to convert, or make Christians of, and therefore, those to be gained must be those who were not Christians. But the word means merely to win over, to bring to proper views, and therefore may be used in reference to weak and superstitious believers as well as of unconverted Jews and Gentiles. As in the preceding chapter the weak mean weak Christians, men who were not clear and decided in their views, and as the very design of the whole discussion was to induce the more enlightened Corinthian Christians to accommodate themselves to those weaker brethren, it is altogether more natural to understand it in the same way here. Paul holds himself up as an example. To the weak he became as weak; he accommodated himself to their prejudices that he might win them over to better views. And he wished the Corinthians to do the same. I am made all things to all men. This generalizes all that had been said. It was not to this or that class of men, that he was thus conciliatory, but to all classes, and as to all matters of indifference; that he might at all events (πάντως) save some.

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

In matters that are indifferent, which may be done or not done with a good conscience: as if he said, I changed myself into all fashions, that by all means, I might save some.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (Co1 8:7) Rom 14:1, "Weak in the faith." ALFORD thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Rom 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.

by all means . . . some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

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 22. To the weak became I as weak] Those who were conscientiously scrupulous, even in respect to lawful things.

I am made all things to all men] I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honour, but to save SOULS! It was not to get ease but to increase his labours. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls!

A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning.

That I might by all means save some.] On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, AEthiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says, 1Co 10:33, and makes his design more extensive and noble. Wakefield also prefers this reading.

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

22. To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with what design. He judaized in the presence of the Jews, but not before them all, for there were many headstrong persons, who, under the influence of Pharisaical pride or malice, would have wished that Christian liberty were altogether taken away. To those persons he would never have been so accommodating, for Christ would not have us care for persons of that sort.

Let them alone, (says he,) they are blind, and leaders of the blind. (Matthew 15:14.)

Hence we must accommodate ourselves to the weak, not to the obstinate.

Now his design was, that he might bring them to Christ — not that he might promote his own advantage, or retain their good will. To these things a third must be added — that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed — we who are next to nothing in comparison with him — if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle’s injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this — that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons.

We must observe, also, the word that he makes use of in the concluding clause; for he shows for what purpose he endeavors to gain all — with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts. For in this place, too, he repeats it — that I may by all means save some But as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable — that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few.

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.

(22) To the weak.—We can scarcely take this (as some do) to refer to weak Christians, of whom he has spoken in 1 Corinthians 8. The whole passage treats of the attitude which the Apostle assumed towards various classes outside the Christian Church, that he might gain them as converts. The words “I became,” which have introduced the various classes in 1Co_9:20, are here again repeated, and this passage seems to be an explanation and reiteration of what had gone before. “It was to the weak points (not to the strong points) of Jews, proselytes, and Gentiles that I assimilated myself. To the weak ones among all these classes I became weak, that I might gain those weak ones.”

I am made all things to all. . . .—Better, I am become all things to all men that I should save at least some. Although he had thus accommodated himself, so far as was possible, consistently with Christian duty, to the weaknesses of all, he could only hope to win some of them. The natural climax would have been—“I become all things to all men that I might win all.” But the Apostle’s humility could not let him dare to hope for so great a reward as that. All the self-sacrifice he could make was necessary to gain “at all events some,” and that would be his ample reward. The word “save” means “win over to Christianity,” as in 1Co_7:16, and is used here instead of the previous word “gain,” being repeated to prevent any possible perversion of the Apostle’s meaning as to “gaining men.” His subject was not, as enemies might suggest, to win them to himself—but to Christ.

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

22. To the weak became I as weak] i.e. by an affectionate condescension to their prejudices (ch. 1Co_8:13; cf. Rom_15:1; 2Co_11:29).

I am made (literally, become) all things to all men] Not in the sense of sacrifice of principle, but by the operation of a wide reaching sympathy, which enabled him, without compromising his own convictions, to approach all men from their most accessible side. See notes on 1Co_9:20-21, and ch. 1Co_10:32.

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 this I do for the Gospel's sake,.... The Alexandrian copy and some others read, "all things I do", &c. and so the Vulgate Latin and Ethiopic versions; that is, he became all things to all men, and so and so to different persons; not for his own sake, for his own temporal advantage, or to curry favour with men; not for the sake of gaining wealth, or honour and applause to himself, but for the spread of the Gospel, and its greater usefulness among men: to which he adds,

that I might be partaker thereof with you; meaning either the fruit of the Gospel, the conversion and salvation of sinners, which would be matter of joy both to him and them; or the blessings of grace and eternal life, which the Gospel reveals and promises, which he desired to enjoy in common with others, not only with the Corinthians, for the word "you" is not in the original text, but with Jews and Gentiles; with men of all sorts, who may be gained over to Christ, and saved by him, through the ministry of the word.

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

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.

Ver. 22. To the weak] Not pressing upon them the austerities of religion, but condescending and complying with them, as far as I could with a good conscience.

That I might save some] This is the highest honour in the world, to have any hand in the saving of souls. Let all of an ability put forth themselves hereunto; and if they have not fine manchet, yet give the poor people barley bread, or whatsoever else the Lord hath committed unto them, as Bucer bade Bradford. (Acts and Mon.)

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.

To the weak; - See the note at Rom 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.

Became I as weak - I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul’s example should teach us not to make it the main business of life to gratify ourselves, and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends people, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.

I am made all things to all men - I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience. “That I might by all means” (πάντως pantōs). That I might use every possible endeavor that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that people were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practice every innocent art, that he might save “a few at least” out of the innumerable multitudes that were going to death and hell. It follows from this:

(1) That people are in danger of ruin.

(2) We should make an effort to save people. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.

(3) The doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labor, and toil, to save “some?” Why should a man make a constant effort to save “a few at least,” if he well knew that all were to be saved? Assuredly Paul did not “know” or believe that all people would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.

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

To the weak became I as weak, that I might gain the weak; to those that I observed weak in knowledge and faith, who had not such a firm persuasion of the lawfulness of some things, (suppose circumcision, purifyings required by the law of Moses, &c.), I became as weak, that is, I yielded to them; and the things being to me matters of liberty, which I knew I might do, or not do, and be no transgressor of God’s law, they being not able to comply with me, I complied with them, abating my liberty to gratify their consciences; though I knew that it was weakness in them, yet I indulged it, and made my more knowledge serve them in their weakness, so that I might not lose them.

I am made all things to all men, that I might by all means save some; thus, that I might be an instrument in any degree to save them, according to the various persuasions of several Christians I behaved myself towards them; doing nothing to gratify them, by doing of which I knew, or had the least jealousy, I should offend God; but not refusing any thing, either as to doing or forbearing, (which by the law of God I saw I might do or forbear), where I saw the least hopes, by such doing or forbearing, to do the souls of those good, in order to their eternal salvation, with whom I was, and for whose sake I so did, or forbore any thing. Oh the humility and charity of this great apostle! What an example hath he set to all! For none can pretend to a greater superiority over men, as to spiritual things, than he unquestionably had.

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

22. To the weak—The weak in faith, of which the weaklings of Romans 14, where see notes, and 1Co_8:10, are classes. Paul studied and sympathized with their weakness in order to save and bring them from weakness to strength.

All things—Transforming himself, as it were, to all the shapes of character he met, yet without hypocrisy or partaking in sin, in order to save those to whom he accommodated himself.

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

To the weak. His whole argument here is a plea for condescension to the infirmities of weak converts. A similar condescension to their prejudices might be necessary to win them to Christianity at all 1Co_8:13; "We that are strong ought to bear the infirmities of the weak, and not to please ourselves,". (Rom_15:1) St. Paul often touches on our duties to weak brethren. (1Co_8:7; Romans 1Th_5:14; Act_20:35) All things to all men. He repeats the same principle in 1Co_10:33, "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved;" and once more, at the end of his course. (2Ti_2:10) This condescension laid him open to the malicious attacks of religious enemies. (Gal_1:10) But not on that account would St. Paul ever be led to abandon the fruitful aid of that universal sympathy and tolerance which is one of the best tests of Christian love. That I might by all means save some. He adds this explanation of the motive of his condescension to various scruples sugatabasiv lest any should accuse him of men-pleasing, as some of his Galatian opponents had done. (Gal_1:10) In his desire to win souls he acted with the wisdom and sympathy taught by experience, suppressing himself.

Vers. 22, 23.

Moral identification with others a qualification of the evangel.

These verses and the context are sometimes taken as expressive of the accommodating spirit of the apostle in his endeavours to save men. Hence he is regarded as acting in a somewhat Jesuitical way, pretending to be what he was not, coming down to the prejudices of men, and taking them as it were by guile. Such a view of the apostle is utterly untrue. From his very constitution, to say nothing of his Christianity, he could not bend to any temporizing expediency. There was nothing of the Jesuit or the diplomatist in him. All that he means, I think, by the words is that he endeavoured to put himself into the place, or rather into the views and feelings, of those whom he endeavoured to win to Christ. He transmigrated himself, so to speak, went into their souls, clothed himself with their feelings, and argued from their standpoint. Now, this way of influencing men is both right and wise. As a debater, whether in politics, philosophy, or religion, he only acts fairly and with power who endeavours to put himself into the very position of his opponent, to look at the points in dispute from the opponent"s standpoint, with the opponent"s eyes, and through the opponent"s passions. Such a man becomes mighty in debate. This is what Paul did. He made "himself all things to all men." In arguing with the Jew he made himself a Jew in feeling, with the Greek a Greek in feeling, with a slave a slave in feeling, with a master a master in feeling. Thus he was a philosopher when he spoke to the Athenians, and a Jew when he spoke to the Jews. Now, we regard this power of moral transmigration, this power of passing into another man"s soul and taking another man"s experience, as an essential qualification for a successful evangel; and this power implies at least three things.

I A HIGHLY IMAGINATIVE TEMPERAMENT. The phlegmatic man, whose nature is incapable of taking fire, who moves with the creeping legs of logic rather than on the wings of moral intuition, would find it all but impossible to realize another man"s experiences. He could not be a dramatist. He could not show another man to himself. No one can enter into the experience of another only on the strong warm current of social sympathy. Hence no young men should be encouraged to assume the work of the Christian ministry who have not that fervid imagination, that glowing temperament, that constitute a dramatic genius,

II A KNOWLEDGE OF HUMAN LIFE. It is necessary that we should make ourselves thoroughly acquainted, not merely with the outward circumstances of the men we seek to influence, but with their inner life their moods of thought, their habits of mind, their leading passions, their strongest proclivities. This requires study of men, not as they appear in books, but as they appear in their circle; and men, not in the mass, but in their individual character and idiosyncrasies. Can an Englishman so know a Hindoo, a Chinese, or a Japanese, as to put himself into his experience? I trow not.

III A PASSIONATE LOVE FOR SOULS. Nothing but the constraining love of Christ can invest man either with the disposition or the power for such a work a work requiring self sacrifice, patience, tenderness, invincible determination, and hallowed devotion. This is what gave Paul the power to be "made all things to all men." "I please all men in all things," he says, "not seeking mine own profit, but the profit of many, that they may be saved.

CONCLUSION. The work of a moral redeemer is, of all works, the greatest and the most arduous. There is no work in all the departments of human labour that requires such high qualifications as the work of bringing souls to Christ.

By all means save some.

Two points present themselves for our consideration here

(1) The end the apostle had in view;

(2) the method by which he sought to secure it.

I THE END. "To save some." What does he mean by this? What to him was the salvation of men?

1. It certainly means deliverance from a dread future calamity. "The wrath to come," "the perdition of ungodly men," was to St. Paul no dream, but an awful reality. It was worth all possible effort and self sacrifice to save men from it. If he had no other impulse than that of mere human sympathy to move him, we have here a sufficient explanation of the enthusiasm of his zeal. It is often said that if Christian people really believed the future that is before multitudes of their fellow creatures to be so dark and dreadful as they say it is, they could never rest as they do m their own natural or spiritual satisfactions. They would rather be beside themselves with a frantic agony of sympathetic sorrow and desire to save. There is truth in this. The easy indifference with which too many of us regard the condition and prospects of the godless world around us, belies the reality of our faith. Our conceptions of what the solemn issues of the future shall be may differ. Some, after anxious and earnest thought, may have arrived at the conclusion that to forecast the nature or the duration of the penalty that will then fall on the transgressor is beyond our province, and that we can only take the language of Scripture as it stands, without attempting to penetrate the haze of dreadful mystery that hangs around it. But the broad and certain facts of the case are such as may well affect us far more deeply than they do, and bring forth in us far richer and more abundant fruits of practical beneficence. It is to be feared that doctrinal controversy about the future tends to weaken rather than deepen and strengthen our impressions. We lose in speculation and debate the practical earnestness the subject itself might be expected to awaken. St. Paul lived in the clear light of the future. His soul was thrilled by the sense of its tremendous reality. And though its issues probably were no more distinct and definite to his apprehension than they are to ours, yet his faith in their certainty was such as to stir up all the noble energies of his being in the endeavour to save his fellow men.

2. But the foresight of the future was far from being the only thing that moved him; it was a present deliverance from a present calamity that he had in view. To save men now from the evil that enthralled and cursed them, ruining their Godlike nature, darkening all the glory of their life, this was the end he sought. He was no visionary. It was no object of remote and uncertain utility, but one of most practical and immediate urgency at which he aimed. Whatever its bearing on the future may be, the influence of the gospel on the present passing life of men is so benign and blessed that our utmost zeal in diffusing it is fully justified. If we think of nothing more than the superficial social changes that Christianity has introduced, how it is at this very hour the prolific root of all social progress in every land, we see here an ample reward for all the sacrifices that have ever been made for its extension. But beneath all this there lies the fact that, as sin is the ruining, destroying power in man"s nature and life, it must needs be a Godlike purpose that seeks to deliver him from it. (Matthew Act_3:26) "That I may by all means save some. He could not hope for all, but if "some" only yielded to his persuasive word, it would be a blessed recompense. This is the inspiring hope of every true preacher and worker for Christ. The net is cast, the arrow is shot at a venture; the issue is not now made manifest. But a seemingly profitless work may be linked indirectly with results that are very great and glorious. Waves of spiritual influence, from a narrow circle, travel out where none can follow them. While there are those who shall find at last that the "great and wonderful things" they supposed they had done in the name of Christ are little recognized, there are others who will be amazed to discover that their lowly endeavours have yielded fruits of which they never dreamed. And to "save some," to be able to lay some trophies at the Master"s feet, will be a blessed reward.

II THE METHOD. "I am become all things to all men." It is remarkable that words which express the highest nobleness of an apostolic spirit should have come to be used by us in familiar discourse as descriptive of a type of character and mode of conduct that is mean and despicable. It is suggestive of the behaviour of one who has no steadfast principle, no honest outspokenness; the mere obsequious time server, full of smiles and gilded insincerities; who, to serve his own ends, can pat on any face that suits the occasion;

A man Versed in the world as pilot in his compass, The needle pointing ever to that interest Which is his lode star, and who spreads his sails With vantage to the gale of others" passion.

There was nothing of this sort in Paul. Nothing could be more abhorrent to his spirit than a time serving policy or a habit of smiling, plausible deceit. These words from his lips simply indicate that his strong desire to save men and win them to Christ led him to enter as much as possible into their circumstances, to place himself on their level. Thus would he disarm their prejudices and bring his heart into sympathetic contact with theirs. Thus would he commend to them the love of him who "was made under the Law that he might redeem them that were under the Law;" "who for our sakes became poor, that we through his poverty might be made rich." (Examples: Act_16:3 Act_17:22-31 Act_21:26) The lesson for all Christian preachers and workers is this: Cultivate a broad and generous human sympathy. In dealing with men in various conditions doubt, error, poverty, sorrow, temptation, subjection to the power of evil put yourself as much as possible in their place, if you would hope to guide, or comfort, or save them. W.

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

I became as weak - As if I had been scrupulous too. I became all things to all men - Accommodating myself to all, so far as I could consistent with truth and sincerity.

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

save

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

22. “Unto the weak I became weak, in order that I may gain the weak.” When he was with illiterate, ignorant, superstitious people, he forbore the use of all his vast learning, coming down to the most consummate simplicity, adapting himself to all the limitations of their ignorance and superstition that he may achieve the one end in view, i. e., win them for Christ. When I was presiding elder, twenty-five years ago, I preached nine hundred sermons a year, constantly in the saddle or the pulpit, the Lord rolling a Pentecostal flood over my whole district, wrapping every pastoral charge in a revival flame, and sweeping out into the missionary fields within our boundary like a Pentecostal avalanche during my quadrennium, doubling the entire membership of the district, and raising up platoons of preachers on all sides. Frequently between Sundays I have gone away into some poor destitute field amid the mountains and preached to the ignorant peasantry, laying aside my laundered shirt and black clothing, and dressing in rural costume, eating and sleeping in their cabins, and thus making myself socially and fraternally one of them, that I might win them for my Savior, God invariably coming in a cyclone of conviction and giving us a sweeping revival, so that at the close of my quadrennium I had twice as many members and preachers in my district as I began with. “I became all things to all men that I may indeed save some.” Lord, help us to walk in the footprints of sanctified Paul. Twenty years ago, while at home resting a little from evangelistic labor, a venerable and godly Baptist pastor sent a man to my house with conveyance and orders not to return without me. So I accompanied him ten miles to a country Baptist church with four hundred members. On arrival, good pastor B — met me with glad salutations and hearty welcome. “Oh! Brother Godbey, I am so glad you have come; Brother S — and myself have been preaching our best ten days and crying to God for a revival, but it seems without effect, and all hope has fled. I know you have revivals everywhere you go, therefore I sent for you; and praise the Lord you have come! Now take this meeting into hand, and be as free as the Lord can make you, and I will say’ amen’ to everything you say and do, and help you with all my might; anything, Brother Godbey, for a revival! My church is ruined if God don’t revive His work!” Leaving the two Baptist pastors in the pulpit, walking out in front I preached to the crowded house as best I could. I know there was already much conviction, though the brethren did not recognize it. During my first sermon the Holy Spirit “fell on all who heard,” turning the sanctuary into a Bochim of weeping. Responsive to the altar call about fifty rushed forward, apparently tumbling over one another. Soon the sacred walls around are reverberating the shouts of new-born souls, which have come like a swelling flood. I can remain but five days; meanwhile the mighty work sweeps on with accumulating momentum, forty grown up people having been gloriously converted and added to the Baptist church, the membership wonderfully revived, and not a few entering Beulah land. On my departure, some of the leading members, perhaps official, take me aside and beg me to accept the pastoral charge of their church, stating that they believe it will be for the glory of God, as their good and venerable pastor has been with them long enough. I respond, “Brethren, do you not know that I am a Methodist preacher, and if you were to give me the pastorate of your church you would be excommunicated from the Baptist denomination?” “Oh! we know you are a Methodist preacher, but we know another thing, you have preached the Baptist doctrine better than we ever heard it, and we want you to become our regular preacher.” Why was that? Because, while I preached the gospel as freely as if I had been in a Methodist church, I said nothing about Methodism nor John Wesley, but much about John the Baptist and the mighty men of their denomination as John the Baptist said, “I indeed baptize you with water, but He will baptize you with the Holy Ghost and fire.” So I preached to them the whole gospel, and they received it gladly, and mighty works were wrought. Since the Lord sanctified me thirty years ago, I have found it exceedingly refreshing to go away from my Methodist people and see the mighty works of God, enjoy glorious revivals with other denominations, spiritually recuperated by the variety I enjoyed in adapting myself to them in their religious and social peculiarities, at the same time preaching the whole gospel with the utmost freedom, and the people receiving it joyfully and appreciatively. Only two years ago I had a delightful and exceedingly profitable time preaching twenty-eight days with the Baptists in Tacoma, Washington, having been called thither by the pastor of the First Baptist Church in the city. There is no reason why trine immersion, foot-washing Tunkers and non-ritualistic Quakers should not hold membership together in the same church, worshipping and laboring in perfect harmony and Christian affection. God made religion, and it is the same regardless of race, sect, color or nationality. Hence all Christians, like Paul, should be all things to all men, with a single eye to their salvation.

The devil made sectarianism for a greased plank on which to slide people into Hell. Consequently he is perfectly willing that they shall all have their own way, Pagan, Moslem, Catholic or Protestant. All he asks of them is to slide on the plank, as he knows they will drop into the bottomless pit. All the religious denominations have been built on some non-essential human dogmatism. The union of God’s people is in Christ, there being no reason why all denominations should not worship together in perfect harmony in the same organizations throughout the whole earth, simultaneously and universally identifying in Christ, ever ready to waive their local, social, national and educational peculiarities in the interest of spirituality and salvation. Paul had but one theme, and that was Christ and Him crucified. The Holy Ghost is the Revelator of Christ. We ought to preach Christ, the Holy Ghost, salvation, sanctification, and glorification so importunately and absorbingly that the people will lose sight of everything else.

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

To the weak I became weak, that I might gain the weak [The preceding chapter is the best comment on this passage. Paul was uniformly self-sacrificing and patient with those who were overscrupulous]: I am become all things to all men, that I may by all means save some . [With untiring zeal for the salvation of souls, Paul accommodated himself to all the shapes and forms of character which he met, if he could do so without sin-- 1Co_10:33 ; 2Ti_2:10 ]

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.

22. To the weak I became as weak. Adapted himself to their weakness as he had directed the “strong” at Corinth to do. I am made all things, etc. While steadfastly keeping Christ's law he adapted himself to all men in the hope of gaining them.

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.

22. τοῖς ἀσθενέσιν, i.e. by an affectionate condescension to their prejudices (ch. 1Co 8:13). The omission of ὡς strengthens the Apostle’s identification with those to whom he preached; cf. Rom 15:1; 2Co 11:29. An interesting parallel is given in Origen’s Homilies on Matt. (Mat 17:21). He quotes a saying of our Lord to the following effect: διὰ τοὺς ἀσθενοῦντας ἠσθένουν, καὶ διὰ τοὺς πεινῶντας ἐπείνων καὶ διὰ τοὺς διψῶντας ἐδίψων.

τοῖς πᾶσιν γέγονα πάντα. Not in the sense of sacrifice of principle, but by the operation of a wide-reaching sympathy, which enabled him, without compromising his own convictions, to approach all men from their most accessible side. See notes on 1Co 9:20-21, and ch. 1Co 10:32.

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.

22.] The ἀσθενεῖς here can hardly be the weak Christians of ch. 8 and Rom_14, who were already won, but as in ref., those who had not strength to believe and receive the Gospel. This sentence then does not bring out a new form of condescension, but recapitulates the preceding two classes, τοῖς ὑπὸ νόμον.… τοῖς ἀνόμοις.

τοῖς πᾶσιν …] This sums up the above, and others not enumerated, in one general rule,—and the various occasions of his practising the condescension (aorists) in one general result (perfect). To all men I am become all things (i.e. to each according to his situation and prejudices) that by all means (‘omnino:’ or perhaps as Meyer, in all ways: but I prefer the other) I may save some (τινάς is emphatic: some, out of each class in the πάντες. It is said, as is the following verse, in extreme humility, and distrust of even an Apostle’s confidence, to shew them the immense importance of the μισθός for which he thus denied and submitted himself).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. τοῖς ἀσθενέσιν ἀσθενής. ‘To the weaklings I became a weakling’ (no ὡς). When he had to deal with the over-scrupulous, he sympathized with their scruples, abstaining from things which seemed to them (though not to him) to be wrong. Cf. 2Co 11:29; Rom 14:1, Rom 15:1. Certainly this is the meaning, not “those who had not strength to believe the Gospel.” Origen says that he was weak to the weak when he allowed those who burn to marry. He points out that Paul does not say μὴ ὢν αὐτὸς ἀσθενής, which would have been ἀλαζονικόν and ὑπερήφανον: Yet surely not so much so as Origen’s own interpretation of ἐλεύθερος ἐκ πάντων (see on v. 19). See Resch, Agrapha, p. 132.

τοῖς πᾶσιν γέγονα πάντα. ‘To them all I am become all things’. The change from aorist to perfect is significant; this is the permanent result of his past action; he is always all-sided in all relations. His accommodation has no limit excepting the one just stated, that he is ἔννομος Χριστοῦ. See Lightfoot on Gal 2:5, where we see this limit operating; also On Revision, p. 92. Tarsus taught him to be many-sided. (Ramsay, Pictures of the Apostolic Church, pp. 346 f.)

ἵνα πάντως τινὰς σώσω. Another significant change; from κερδήσω to σώσω. When he sums up the various conciliations and accommodations he states the ultimate aim;—not merely to win this or that class to his side, but, by every method that was admissible, to save their souls. Peter sacrificed a Christian principle to save himself from Jewish criticism (Gal 2:12-14). Cf. for the πάντως Tobit 14:8; 2 Mal 3:13. See the remarkable comment on vv. 20-22 in Cassian, Conf. xvi. 20.

Before ἀσθενής, א3 C D F G K L P, Syrr. Copt. Arm. Aeth. insert ὡς from vv. 20, 21: א* A B, Latt. Orig. omit. Before πάντα, D2 K L P, Orig. Thdrt. insert τά: א A B C D* F G omit. For πάντως τινάς some texts (D E F G, Latt.) have πάντας, or (17, Clem-Alex.) τοὺς πάντας. Clem. Alex. (Strom. v. 3) has three variations from the true text; πάντα ἐγενόμην ἵνα τοὺς πάντας κερδήσω. Orig, varies between τοὺς πάντας, πάντας ἢ τινάς, and πάντα. Calv., rejecting ut omnes facerem salvos (Vulg.) for ut omnino aliquos servem, remarks; quia successu interdum caret indulgentia cujus Paulus meminit, optime convenit haec restrictio: quamvis non proficeret apud omnes, non tamen destitisse, quin paucorum saltem utilitati consuleret.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Weak. In faith and christian discernment. Compare ch. 8 7 sqq.; Rom 14:1; Rom 14:1; 1Th 5:14.

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