Paul was a free Prayer of Manasseh , not a slave of any other human being. Nevertheless as the Lord"s servant, he had made himself subject to every other human being so he might win some to Christ. Serving people rather than commanding them is the way to win them (cf. Mark 10:45). [source][source][source]
Context Summary
1 Corinthians 9:16-27 - "under Bondage To All"
Paul's one aim was to gain men. He uses the words repeatedly. To gain one more for his Lord, he would forego comfort, emolument, and well-earned repose. He would allow no competitor for an earthly prize to supersede himself in his sacrifices for this crown of rejoicing. He points to the denials, the hard training, and the severe discipline to which men who took part in the games subjected themselves. No one thought it strange that they should sacrifice so much for the chance of winning; why, then, should he be counted eccentric, who sought the certain reward of gaining new lovers of his Master's cross?
He tells us that he lived in constant dread of becoming a castaway. He had no fear of being rejected from God's love; but he feared lest God, who had used him so wonderfully, should cease to do so, and should cast him aside in favor of someone more unselfish, more pliant, more free from that which would excite prejudice. If Paul was so eager to surrender his rights and bruise his body that he might attain the prize of soul-winning, the question arises whether for our failure in these respects God may not be obliged to cast us on the rubbish-heap! [source]
Chapter Summary: 1 Corinthians 9
1He shows his liberty; 7and that the minister ought to receive a living by the Gospel; 15yet that himself has of his own accord abstained, 18to be neither chargeable unto them, 22nor offensive unto any, in matters indifferent 24Our life is like unto a race
Greek Commentary for 1 Corinthians 9:19
I brought myself under bondage [εμαυτον εδουλωσα] Voluntary bondage, I enslaved myself to all, though free. Causative verb in οω ̇oō The more Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω kerdēsō (as in 1 Corinthians 9:20,1 Corinthians 9:21,1 Corinthians 9:22, but once ινα κερδανω hina kerdanō in 1 Corinthians 9:21, regular liquid future of κερδαινω kerdainō) with ινα hina is probably future active indicative (James 4:13), though Ionic aorist active subjunctive from κερδαω kerdaō is possible (Matthew 18:15). “He refuses payment in money that he may make the greater gain in souls” (Edwards). [source]
Made myself servant [ἐδούλωσα] Rev., brought myself under bondage; better, as bringing out the force of δοῦλος bond-servant, from which the word is derived, and thus according with stewardship, 1 Corinthians 9:17. [source]
Gain [κεδήσω] Carrying out the thought of servant in 1 Corinthians 9:18. “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 Matthew 18:15; 1 Peter 3:1. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:19
Acts 21:21That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους] Two accusatives with διδασκεις didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα legōn mē peritemnein autous ta tekna). The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 21:21Telling them not to circumcise their children [λεγων μη περιτεμνειν αυτους τα τεκνα] The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
1 Corinthians 9:1Am I not free? [Ουκ ειμι ελευτεροσ] Free as a Christian from Mosaic ceremonialism (cf. 1 Corinthians 9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in 1 Corinthians 8:13. [source]
What do the individual words in 1 Corinthians 9:19 mean?
Freeforbeingfromallto allmyselfI became servantso thatthemoreI might gain
Greek Commentary for 1 Corinthians 9:19
Voluntary bondage, I enslaved myself to all, though free. Causative verb in οω ̇oō The more Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note κερδησω kerdēsō (as in 1 Corinthians 9:20, 1 Corinthians 9:21, 1 Corinthians 9:22, but once ινα κερδανω hina kerdanō in 1 Corinthians 9:21, regular liquid future of κερδαινω kerdainō) with ινα hina is probably future active indicative (James 4:13), though Ionic aorist active subjunctive from κερδαω kerdaō is possible (Matthew 18:15). “He refuses payment in money that he may make the greater gain in souls” (Edwards). [source]
Rev., brought myself under bondage; better, as bringing out the force of δοῦλος bond-servant, from which the word is derived, and thus according with stewardship, 1 Corinthians 9:17. [source]
Carrying out the thought of servant in 1 Corinthians 9:18. “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 Matthew 18:15; 1 Peter 3:1. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:19
Two accusatives with διδασκεις didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα legōn mē peritemnein autous ta tekna). The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
Free as a Christian from Mosaic ceremonialism (cf. 1 Corinthians 9:19) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in 1 Corinthians 8:13. [source]