1 Corinthians 9:22
To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.
To the weak
In this phrase, Paul is referring to those who are spiritually or morally weak, possibly new believers or those struggling with their faith. The Greek word for "weak" is "ἀσθενής" (asthenēs), which can mean lacking strength or being feeble. Historically, the early church was a diverse group, including individuals from various backgrounds and levels of understanding. Paul’s approach was to meet people where they were, showing compassion and understanding, much like Jesus did during His ministry.

I became weak
Paul uses the Greek word "γίνομαι" (ginomai), meaning "to become" or "to be made." This indicates a deliberate choice to empathize and identify with the weak. Paul is not suggesting he compromised his beliefs but rather that he adapted his approach to be more relatable and supportive. This reflects the humility and servant leadership that Paul exemplified, following the model of Christ who humbled Himself for the sake of humanity.

to win the weak
The word "win" here is translated from the Greek "κερδαίνω" (kerdainō), which means to gain or to win over. Paul’s mission was evangelistic, aiming to bring people to Christ. His strategy was not through coercion but through understanding and love. This reflects the Great Commission, where believers are called to make disciples of all nations, emphasizing the importance of personal connection and genuine care in evangelism.

I have become all things to all men
This phrase encapsulates Paul’s adaptive approach to ministry. The Greek word "πάντα" (panta) means "all things," and "πᾶς" (pas) means "all" or "every." Paul’s flexibility was not about being insincere but about being versatile in his methods to effectively communicate the Gospel. Historically, this approach was revolutionary, breaking down cultural and social barriers, much like Jesus did when He interacted with Samaritans, tax collectors, and sinners.

so that by all possible means
The phrase "by all possible means" underscores Paul’s commitment to using every available method to reach people. The Greek "πάντως" (pantōs) means "by all means" or "certainly." This reflects a sense of urgency and dedication in Paul’s mission. In a historical context, the early church faced many obstacles, yet Paul’s determination serves as an inspiration for believers to be resourceful and persistent in sharing their faith.

I might save some
The word "save" is from the Greek "σῴζω" (sōzō), meaning to rescue or deliver. Paul acknowledges that not everyone will accept the Gospel, but his goal is to reach as many as possible. This reflects the biblical truth that salvation is available to all, but it requires a personal response. Paul’s statement is a reminder of the importance of evangelism and the eternal significance of leading others to Christ.

Persons / Places / Events
1. Paul the Apostle
The author of 1 Corinthians, Paul was a key figure in the early Christian church, known for his missionary journeys and epistles. He wrote this letter to address issues and questions within the Corinthian church.

2. Corinth
A major city in ancient Greece, known for its wealth and diversity. The church in Corinth faced many challenges, including divisions and moral issues, which Paul addresses in his letters.

3. The Weak
Refers to those who are spiritually or morally weak, possibly new believers or those struggling with their faith. Paul emphasizes his adaptability to reach and support them.
Teaching Points
Adaptability in Ministry
Paul’s approach teaches us the importance of being adaptable in our methods of sharing the Gospel. We should be willing to meet people where they are, without compromising the message of Christ.

Empathy and Understanding
By becoming "weak," Paul demonstrates empathy. We are called to understand and relate to others’ struggles, showing Christ’s love through our actions.

Purpose-Driven Actions
Paul’s ultimate goal was to save some. Our actions and adaptations should always be driven by the purpose of leading others to Christ.

Cultural Sensitivity
Paul’s strategy highlights the need for cultural sensitivity in evangelism. Understanding and respecting cultural differences can open doors for effective ministry.

Self-Sacrifice for the Gospel
Paul’s willingness to become "all things" reflects a self-sacrificial attitude. We are encouraged to put aside personal preferences for the sake of the Gospel.
Bible Study Questions
1. How can we apply Paul’s principle of becoming "all things to all men" in our current cultural context without compromising our faith?

2. In what ways can we show empathy and understanding to those who are spiritually weak or struggling in their faith?

3. Reflect on a time when you had to adapt your approach to share the Gospel. What did you learn from that experience?

4. How can we balance cultural sensitivity with maintaining the integrity of the Gospel message?

5. What are some practical ways we can demonstrate self-sacrifice in our daily lives to further the mission of the Gospel?
Connections to Other Scriptures
Acts 17:16-34
Paul’s approach in Athens shows his adaptability in preaching the Gospel, similar to his strategy in 1 Corinthians 9:22.

Romans 14:1-4
Paul discusses accepting those who are weak in faith, emphasizing the importance of not passing judgment, which aligns with his approach in 1 Corinthians 9:22.

Philippians 2:5-8
Paul encourages believers to have the mindset of Christ, who humbled Himself, which parallels Paul’s willingness to become "all things to all men."
By All Means Save SomeJ. Waite 1 Corinthians 9:22
Soul SavingE. Hurndall 1 Corinthians 9:22
A True MinisterA. F. Barfield.1 Corinthians 9:1-22
Abstinence from Rightful PrivilegesF. W. Robertson, M. A.1 Corinthians 9:1-22
Maintenance of the MinistryM. Dods, D. D.1 Corinthians 9:1-22
Ministerial IndependenceJ. Lyth, D. D.1 Corinthians 9:1-22
Signs of ApostleshipProf. J. R. Thomson.1 Corinthians 9:1-22
The Claims of the Christian MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
The Leading Characteristics of a Truly Great Gospel MinisterD. Thomas, D. D.1 Corinthians 9:1-22
The Right of the Ministry to SupportJ. Lyth, D. D.1 Corinthians 9:1-22
The Seal of ApostleshipJ. Lyth, D. D.1 Corinthians 9:1-22
The Successful MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
Reasons for This Self DenialC. Lipscomb 1 Corinthians 9:15-23
St. Paul an ExceptionR. Tuck 1 Corinthians 9:15-23
Ministerial Pliancy and AdaptationJ.R. Thomson 1 Corinthians 9:19-23
The Principle of AccommodationH. Bremner 1 Corinthians 9:19-23
Adaptation Essential to PersuasionH. O. Mackey.1 Corinthians 9:20-22
Adaptation Essential to Soul WinningMrs. Oliphaut.1 Corinthians 9:20-22
Adaptation in a MinisterC. H. Spurgeon.1 Corinthians 9:20-22
All Things Dared for SoulsC. H. Spurgeon.1 Corinthians 9:20-22
All Things to All MenJ. B. Owen, M. A.1 Corinthians 9:20-22
Apostolical SympathyJ. H. Newman, D. D.1 Corinthians 9:20-22
By All Means Save SomeC. H. Spurgeon.1 Corinthians 9:20-22
CompromisesJ. Walker, D. D.1 Corinthians 9:20-22
Fish Must be Angled for with the Right BaitH. O. Mackey.1 Corinthians 9:20-22
Moral Identification with OthersD. Thomas, D. D.1 Corinthians 9:20-22
Paul's VersatilityJ. Stalker, D. D.1 Corinthians 9:20-22
Power of TactColton.1 Corinthians 9:20-22
Sacrifice for Souls1 Corinthians 9:20-22
Soul Saving Our One BusinessC. H. Spurgeon.1 Corinthians 9:20-22
The Christian LawJ. Lyth, D. D.1 Corinthians 9:20-22
The Flexibility of ChristianityDean Goulburn.1 Corinthians 9:20-22
The Law of Spiritual AccommodationHom. Monthly1 Corinthians 9:20-22
Wisdom Needed for UsefulnessA. Duff, D. D.1 Corinthians 9:20-22
Wisdom of Adaptation1 Corinthians 9:20-22
People
Barnabas, Cephas, Christians, Corinthians, Paul, Peter
Places
Corinth
Topics
Events, Feeble, Gain, Hope, Infirm, Least, Order, Possible, Salvation, Save, Weak, Win
Dictionary of Bible Themes
1 Corinthians 9:22

     8358   weakness, physical
     8359   weakness, spiritual

1 Corinthians 9:16-23

     6696   necessity

1 Corinthians 9:19-22

     8239   earnestness

1 Corinthians 9:19-23

     5109   Paul, apostle
     5811   compromise
     8356   unselfishness

1 Corinthians 9:19-27

     5773   abstinence, discipline

Library
Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others,
Martin Luther—Epistle Sermons, Vol. II

How the victor Runs
So run, that ye may obtain.'--1 COR. ix. 24. 'So run.' Does that mean 'Run so that ye obtain?' Most people, I suppose, superficially reading the words, attach that significance to them, but the 'so' here carries a much greater weight of meaning than that. It is a word of comparison. The Apostle would have the Corinthians recall the picture which he has been putting before them--a picture of a scene that was very familiar to them; for, as most of us know, one of the most important of the Grecian
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

'Concerning the Crown'
'They do it to obtain a corruptible crown, but we are incorruptible.'--1 COR. ix. 25. One of the most famous of the Greek athletic festivals was held close by Corinth. Its prize was a pine-wreath from the neighbouring sacred grove. The painful abstinence and training of ten months, and the fierce struggle of ten minutes, had for their result a twist of green leaves, that withered in a week, and a little fading fame that was worth scarcely more, and lasted scarcely longer. The struggle and the discipline
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Sin of Silence
'For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel! 17. For if I do this thing willingly, I have a reward.'--1 COR. ix. 16, 17. The original reference of these words is to the Apostle's principle and practice of not receiving for his support money from the churches. Gifts he did accept; pay he did not. The exposition of his reason is interesting, ingenuous, and chivalrous. He strongly asserts his right, even
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

A Servant of Men
'For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20. And unto the Jews I became as 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; 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. 22. To the weak became I as weak, that I might gain the weak: I am made all
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Preach the Gospel
Now, these words of Paul, I trust, are applicable to many ministers in the present day; to all those who are especially called, who are directed by the inward impulse of the Holy Spirit to occupy the position of gospel ministers. In trying to consider this verse, we shall have three inquiries this morning:--First, What is it to preach the gospel? Secondly, Why is it that a minister has nothing to glorify of? And thirdly, What is that necessity and that woe, of which it is written, "Necessity is laid
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Heavenly Race
And now, in entering upon the text, I shall have to notice what it is we are to run for: "So run that ye may obtain;" secondly, the mode of running, to which we must attend--"So run that ye may obtain;" and then I shall give a few practical exhortations to stir those onward in the heavenly race who are flagging and negligent, in order that they may at last "obtain." I. In the first place, then, WHAT IS IT THAT WE OUGHT TO SEEK TO OBTAIN? Some people think they must be religious, in order to be respectable.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

Bunyan -- the Heavenly Footman
John Bunyan was born in the village of Elstow, near Bedford, England, in 1628. Because of his fearless preaching he was imprisoned in Bedford jail from 1660 to 1672, and again for six months in 1675, during which latter time it is said his wonderful "Pilgrim's Progress" was written. While his sermons in their tedious prolixity share the fault of his time, they are characterized by vividness, epigrammatic wit, and dramatic fervor. The purity and simplicity of his style have been highly praised, and
Various—The World's Great Sermons, Vol. 2

Against Vain Judgments of Men
"My Son, anchor thy soul firmly upon God, and fear not man's judgment, when conscience pronounceth thee pious and innocent. It is good and blessed thus to suffer; nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But moreover it is impossible to please all. Although Paul studied to please all men in the Lord, and to become all things to all men,(1) yet nevertheless
Thomas A Kempis—Imitation of Christ

Apostles To-Day?
"Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord?"--1 Cor. ix. 1. We may not take leave of the apostolate without a last look at the circle of its members. It is a closed circle; and every effort to reopen it tends to efface a characteristic of the New Covenant. And yet the effort is being made again and again. We see it in Rome's apostolic succession; in the Ethical view gradually effacing the boundary-line between the apostles and believers;
Abraham Kuyper—The Work of the Holy Spirit

Though in Order to Establish this Suitable Difference Between the Fruits or Effects of virtue and vice,
so reasonable in itself, and so absolutely necessary for the vindication of the honour of God, the nature of things, and the constitution and order of God's creation, was originally such, that the observance of the eternal rules of justice, equity, and goodness, does indeed of itself tend by direct and natural consequence to make all creatures happy, and the contrary practice to make them miserable; yet since, through some great and general corruption and depravation, (whencesoever that may have
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

An Essay on the Scriptural Doctrine of Immortality
AN ESSAY ON THE SCRIPTURAL DOCTRINE OF IMMORTALITY BY THE REV. JAMES CHALLIS, M.A., F.R.S., F.R.A.S. PLUMIAN PROFESSOR OF ASTRONOMY AND EXPERIMENTAL PHILOSOPHY IN THE UNIVERSITY OF CAMBRIDGE, AND FELLOW OF TRINITY COLLEGE. Anagke gar moi epikeitai ouai gar moi estin, ean me euaggelzumai --1 Cor. ix. 16 RIVINGTONS London, Oxford, and Cambridge MDCCCLXXX RIVINGTONS London . . . . . . Waterloo Place Oxford . . . . . . Magdalen Street Cambridge . . . . Trinity Street [All rights reserved]
James Challis—An Essay on the Scriptural Doctrine of Immortality

Concerning Christian Liberty
CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write,
Martin Luther—First Principles of the Reformation

The Edict of Banishment, 1729-1736.
But Zinzendorf was not long allowed to tread the primrose path of peace. As the news of his proceedings spread in Germany, many orthodox Lutherans began to regard him as a nuisance, a heretic, and a disturber of the peace; and one critic made the elegant remark: "When Count Zinzendorf flies up into the air, anyone who pulls him down by the legs will do him a great service." He was accused of many crimes, and had many charges to answer. He was accused of founding a new sect, a society for laziness;
J. E. Hutton—History of the Moravian Church

But He Speaks More Openly in the Rest which He Subjoins...
9. But he speaks more openly in the rest which he subjoins, and altogether removes all causes of doubting. "If we unto you," saith he, "have sown spiritual things, is it a great matter if we shall reap your carnal things?" What are the spiritual things which he sowed, but the word and mystery of the sacrament of the kingdom of heaven? And what the carnal things which he saith he had a right to reap, but these temporal things which are indulged to the life and indigency of the flesh? These however
St. Augustine—Of the Work of Monks.

Hence Arises Another Question; for Peradventure one May Say...
23. Hence arises another question; for peradventure one may say, "What then? did the other Apostles, and the brethren of the Lord, and Cephas, sin, in that they did not work? Or did they occasion an hindrance to the Gospel, because blessed Paul saith that he had not used this power on purpose that he might not cause any hindrance to the Gospel of Christ? For if they sinned because they wrought not, then had they not received power not to work, but to live instead by the Gospel. But if they had received
St. Augustine—Of the Work of Monks.

We are not Binding Heavy Burdens and Laying them Upon Your Shoulders...
37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, "Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the
St. Augustine—Of the Work of Monks.

And He Comes Back Again, and in all Ways...
10. And he comes back again, and in all ways, over and over again, enforceth what he hath the right to do, yet doeth not. "Do ye not know," saith he, "that they which work in the temple, eat of the things which are in the temple? they which serve the altar, have their share with the altar? So hath the Lord ordained for them which preach the Gospel, to live of the Gospel. But I have used none of these things." [2500] What more open than this? what more clear? I fear lest haply, while I discourse wishing
St. Augustine—Of the Work of Monks.

But Now, that as Bearing with the Infirmity of Men He did This...
12. But now, that as bearing with the infirmity of men he did this, let us hear what follows: "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To them that are under the law, I became as under the law, that I might gain them that are under the law; 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." [2505] Which thing he did, not with craftiness
St. Augustine—Of the Work of Monks.

There Resulteth Then from all These this Sentence...
41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence, may on behalf of pudicity of body be admitted. And yet if any man should propose to himself so to love truth, not only that which consists in contemplation, but also in uttering the true thing, which each in its own kind of things is true, and no otherwise to bring forth with the mouth of the body his thought than in the mind it is conceived
St. Augustine—On Lying

The Great Synod Has Stringently Forbidden any Bishop, Presbyter...
The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion. Notes. Ancient Epitome of Canon III. No one shall have a woman in his house except his mother, and sister, and persons altogether beyond suspicion. Justellus. Who these mulieres subintroductæ were does not sufficiently appear...but they were neither wives
Philip Schaff—The Seven Ecumenical Councils

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