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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 9:19–23. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men."
They seemed to be changing their company from respect of persons. And yet as Paul himself "became all things to all men," that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught.
But so did circumstances require him to "become all things to all, in order to gain all; " "travailing in birth with them until Christ should be formed in them; " and "cherishing, as it were a nurse," the little ones of faith, by teaching them some things "by way of indulgence, not by way of command"-for it is one thing to indulge, another to bid-permitting a temporary licence of re-marriage on account of the "weakness of the flesh," just as Moses of divorcing on account of "the hardness of the heart.
" No doubt he used to please them by celebrating the Saturnalia and New-year's day! [Was it so] or was it by moderation and patience? by gravity, by kindness, by integrity? In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater? ""to heathens a heathen? ""to the worldly worldly? "But albeit he does not prohibit us from having our conversation with idolaters and adulterers, and the other criminals, saying, "Otherwise ye would go out from the world," of course he does not so slacken those reins of conversation that, since it is necessary for us both to live and to mingle with sinners, we may be able to sin with them too.
If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."
Paul became weak by abstaining from things which would scandalize the weak.
Everywhere the Savior becomes “all things to all men.” To the hungry, bread; to the thirsty, water; to the dead, resurrection; to the sick, a physician; to sinners, redemption.
He who did not think it robbery to be equal with God took the nature of a slave. He became all things to all men to bring salvation to all. Paul, an imitator of him, lived as if outside the law while remaining accountable to the law. He spent his life for the advantage of those he wished to win. He willingly became weak for the weak in order to strengthen them. He ran the race to overtake them.
"To the weak became I weak, that I might gain the weak:" in this part coming to their case, with a view to which also all these things have been spoken. However, those were much greater things, but this more to the purpose; whence also he hath placed it after them. Indeed he did the same thing likewise in his Epistle to the Romans, when he was finding fault about meats; and so in many other places.
Next, not to waste time by naming all severally, he saith, "I am become all things to all men, that I may by all means save some."
Seest thou how far it is carried? "I am become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. And so great care and service have I undergone, as one naturally would who was about saving all, far however from hoping to gain all: which was truly magnanimous and a proof of burning zeal. Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. And having mentioned the fewness of those who are saved, again, adding, "by all means," he consoled those to whom this was a grief. For though it be not possible that all the seed should be saved, nevertheless it cannot be that all should perish. Wherefore he said, "by all means," because one so ardently zealous must certainly have some success.
This is correctly interpreted to mean that he, not by lying but by sympathy, brought it about that he enabled their con-version by his own great love which made it seem as though he himself were afflicted with that evil of which he wished to heal them.
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Summary
In 1 Corinthians 9:22, the Apostle Paul articulates his profound commitment to missional flexibility and self-sacrifice, declaring his willingness to adapt his approach and personal freedoms to resonate with diverse groups—whether weak or strong in faith—all for the singular, urgent purpose of winning souls to Christ. This verse encapsulates his strategic, empathetic, and unwavering dedication to the Gospel's advancement, showcasing a selfless example of contextualized ministry aimed at the salvation of "some."
Context
Literary Context
This verse is the culmination of Paul's extended defense of his apostolic rights and his voluntary renunciation of them for the sake of the Gospel (1 Corinthians 9:1-27). Having established his legitimate claims to financial support and freedom from manual labor, Paul then pivots to explain why he chose not to exercise these rights. His willingness to become "a slave to everyone" 1 Corinthians 9:19 sets the stage for the specific examples of adaptation in 1 Corinthians 9:20-22. This entire section serves as a practical illustration of the principles of Christian liberty and avoiding stumbling blocks, which Paul introduced in 1 Corinthians 8, particularly concerning food offered to idols. His personal example reinforces the idea that love for others and the advancement of the Gospel should always take precedence over personal rights or preferences.
Historical & Cultural Context
Corinth was a bustling, cosmopolitan port city, a melting pot of diverse cultures, religions, and philosophical schools. Its inhabitants included Jews, Greeks, Romans, and people from various social strata, including slaves and free citizens. The early Christian community in Corinth reflected this diversity, comprising individuals with varying levels of understanding, spiritual maturity, and cultural backgrounds. Some converts came from pagan idol worship, others from strict Jewish traditions. This diverse context necessitated a flexible approach to ministry. Paul's references to becoming "as a Jew to Jews" 1 Corinthians 9:20 and "as one outside the law to those outside the law" 1 Corinthians 9:21 demonstrate his awareness of these distinct cultural and religious frameworks. His strategy was not syncretism but a Spirit-led cultural sensitivity that sought to remove unnecessary barriers to the Gospel, while never compromising its core truth.
Key Themes
The overarching theme in 1 Corinthians 9 is self-sacrifice for the sake of the Gospel. Paul consistently prioritizes the spiritual well-being of others and the effective proclamation of Christ over his personal comfort or entitlements. This verse specifically highlights missional adaptability, demonstrating that effective evangelism often requires a willingness to meet people where they are, understanding their perspectives, and communicating in ways that are culturally relevant without diluting the message. It also underscores the primacy of evangelism and salvation, as Paul's ultimate goal in all his adaptations is "that I might by all means save some." This echoes the Great Commission found in Matthew 28:19-20, emphasizing the church's core mission to make disciples. Finally, it subtly touches on Christian liberty and responsibility, showing that freedom in Christ is not for self-indulgence but for service and the building up of others, as further elaborated in Romans 14:1-23.
Exposition and Analysis
Key Word Analysis
This term, derived from A (as a negative particle) and the base of sthenóō (strength), literally means "strengthless." In this context, it refers to those who are spiritually or morally weak, perhaps lacking full understanding of Christian liberty, prone to stumbling, or struggling with their faith. Paul identifies with their vulnerabilities, not by becoming morally weak himself, but by refraining from actions that might cause them to stumble or feel alienated.
This verb signifies "to come into being," "to become," or "to be made." It implies an intentional, active transformation or identification. Paul doesn't just act weak; he becomes as weak, indicating a deep empathy and a deliberate posture of solidarity. Similarly, he is "made" (or "becomes") "all things to all," suggesting a profound, intentional adaptability in his ministry approach.
Meaning "to deliver or protect" (literally or figuratively), this word carries the profound theological weight of salvation. Paul's entire strategy of adaptation and self-sacrifice is ultimately aimed at the spiritual rescue of individuals from sin and its consequences, leading them to eternal life in Christ. It underscores the ultimate, life-changing purpose of his missional endeavors.
Verse Breakdown
"To the weak became I as weak"
Paul demonstrates profound empathy and strategic humility. He identifies with those who are struggling, scrupulous, or immature in faith, not by compromising truth, but by voluntarily restricting his own freedoms or adopting practices that would make him relatable and non-threatening to them. This is a posture of solidarity, removing potential stumbling blocks.
"that I might gain the weak"
The purpose of Paul's identification is explicitly stated: to "gain" them. This implies winning them over, not just to his side, but to the Gospel of Christ. It's an evangelistic objective, seeking to bring those who are vulnerable or struggling into a stronger relationship with God.
"I am made all things to all [men]"
This is a comprehensive statement of Paul's radical adaptability. "All things" refers to his willingness to adjust his behavior, communication style, cultural practices, and personal liberties. "To all men" emphasizes the wide spectrum of people he sought to reach—Jews, Gentiles, the strong, the weak, those under law, those without law. This adaptability is not chameleon-like compromise but a Spirit-led, principled flexibility.
"that I might by all means save some"
This clause reveals Paul's ultimate, driving motivation and the overarching goal of his entire ministry strategy. "By all means" (pántōs) indicates an absolute commitment to employing every legitimate method, every permissible adaptation, and every personal sacrifice necessary. The objective is singular: to "save some," highlighting the urgency and eternal significance of evangelism and the desire to see individuals come to faith in Jesus Christ.
Literary Devices
Paul employs several powerful literary devices in this verse. Parallelism is evident in the repeated structure of "To the weak became I as weak, that I might gain the weak," which emphasizes the targeted nature of his ministry. The phrase "I am made all things to all [men]" is a form of hyperbole, not implying moral relativism, but rather an extreme degree of adaptability and self-denial for the sake of the Gospel. It functions as a synecdoche, where "all things" represents the myriad ways Paul adjusted his approach. The entire verse is a concise summary statement of Paul's missional philosophy, serving as a powerful exemplum for believers, illustrating the practical outworking of Christian love and evangelistic zeal. The strong teleological (purpose-driven) language, marked by the repeated "that I might," underscores the intentionality and ultimate goal of his actions.
Theological and Thematic Connections
Paul's radical adaptability in 1 Corinthians 9:22 is a profound theological statement on the nature of Christian mission. It teaches that while the Gospel message is immutable, its presentation must be contextualized and culturally sensitive. This flexibility is not born of a desire for popularity or compromise, but from a deep love for humanity and an unwavering commitment to the Great Commission. It reflects a Christ-like humility that prioritizes the spiritual needs of others over personal rights or preferences, embodying the principle that true freedom in Christ is found in serving others. This verse challenges believers to move beyond rigid methodologies and embrace creative, empathetic approaches to sharing the unchanging truth of salvation, always with the ultimate goal of seeing lives transformed by the power of God.
Reflection and Application
Paul's example in 1 Corinthians 9:22 calls us to a profound self-examination of our own approaches to faith and evangelism. Are we willing to set aside our personal preferences, cultural comforts, or even legitimate rights if doing so would remove a barrier for someone to hear and receive the Gospel? This verse challenges us to cultivate a Spirit-led empathy that enables us to genuinely connect with people from diverse backgrounds, understanding their perspectives and speaking their "language" without compromising the integrity of God's Word. It reminds us that the ultimate aim of our Christian life is not self-preservation or personal comfort, but the urgent and compassionate pursuit of lost souls, striving "by all means" to see "some" come to salvation. This requires intentional relational investment, prayerful discernment, and a willingness to step out of our comfort zones for the sake of Christ's kingdom.
Questions for Reflection
FAQ
Does Paul's statement "I am made all things to all [men]" imply moral relativism or compromising the truth of the Gospel?
No, Paul's statement does not imply moral relativism or a compromise of the Gospel's truth. Instead, it speaks to a profound missional adaptability and strategic flexibility in his approach to ministry. Paul consistently maintained the integrity of the Gospel message (e.g., Galatians 1:8-9). His willingness to become "all things to all men" refers to adjusting his cultural practices, communication style, and personal liberties to remove unnecessary barriers to the Gospel. For instance, he would observe Jewish customs when ministering to Jews (as seen in Acts 16:3) and live without such restrictions when among Gentiles, all while remaining "under the law of Christ" 1 Corinthians 9:21. The ultimate goal was always "that I might by all means save some," indicating that his adaptations were driven by an evangelistic purpose, not a desire to dilute or distort the truth. It's about contextualization, not compromise.
Christ-Centered Fulfillment
Paul's radical self-emptying and adaptability in 1 Corinthians 9:22 find their ultimate and perfect fulfillment in the person and work of Jesus Christ. While Paul became "as weak" and "all things to all men," Jesus truly "emptied himself, by taking the form of a servant, being born in the likeness of men" Philippians 2:7. The Son of God, who was fully divine, condescended to become fully human, entering into the very weakness and limitations of our fallen humanity, yet without sin Hebrews 4:15. He did not merely act like us; He became one of us, identifying with our struggles, temptations, and sorrows, "that he might gain" us for eternal life. His entire earthly ministry was an embodiment of becoming "all things to all men" in the most profound sense, reaching out to sinners, tax collectors, the marginalized, and the sick, all with the singular purpose "to seek and to save the lost" Luke 19:10. Christ's ultimate act of self-sacrifice on the cross, where He became sin for us 2 Corinthians 5:21, is the supreme example of becoming "as weak" to "save some"—indeed, to save all who believe. Paul's missional strategy is thus a humble imitation of the divine condescension and redemptive purpose of our Lord.