1 Corinthians 9:19
in 1 Corinthians 9Though I am free of obligation to anyone, I make myself a slave to everyone, to win as many as possible.
BSB
The same verse in ASV and KJV ▾
ASV
For though I was free from all men, I brought myself under bondage to all, that I might gain the more.
KJV
For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
⋯
This verse in 1 Corinthians 9
Commentary
15 notes on this verseA commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
For though I be free - I am a freeman. I am under obligation to none. I am not bound to. give them my labors, and at the same time to toil for my own support. I have claims like others, and could urge them; and no man could demand that I should give myself to a life of servitude, and comply with their prejudices and wishes, as if I were a “slave,” in order to their conversion; compare 1Co 9:1; see the notes at 1Co 6:12. From all men - (ἐκ πάντων ek pantōn).
This site's exposition
Though I am free of
on 1 Corinthians 9:19-20
The freedom of verse 1 becomes the ground of a chosen servitude, a slave to everyone to win as many as possible. Acts records Paul keeping Jewish custom, circumcising Timothy and taking a vow, to meet Jewish hearers with the gospel unchanged.
The record, by era
The Church Fathers5 voices
For instance, Paul circumcised Timothy because of the Jews who believed, in order that those who had received their training from the law might not revolt from the faith through his breaking such points of the law as were understood more cam ally, knowing right well that circumcision does not justify; for he professed that "all things were for all" by conformity, preserving those of the dogmas that were essential, "that he might gain all." And Daniel, under the king of the Persians, wore "the chain," though he despised not the afflictions of the people.
To illustrate: the noble apostle circumcised Timothy, though loudly declaring and writing that circumcision made with hands profits nothing. But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all." He, then, who submits to accommodate himself merely for the benefit of his neighbours, for the salvation of those for whose sake he accommodates himself, not partaking in any dissimulation through the perilimpending over the just from those who envy them, such an one by no means acts with compulsion. But for the benefit of his neighbours alone, he will do things which would not have been done by him primarily, if he did not do them on their account.
Paul is free from all human claims because he preached the gospel without getting any praise for it and never wanted anything from anyone, except their salvation.
The fact that he is completely free makes Paul the exemplary apostle. For it is possible to be free of immorality but a slave to anger, to be free of greed but a slave to boasting, to be free of one sin but a slave to another.
Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none, in so far as you are the slave of Christ alone, who has freed you likewise from the captivity of the world, will incur the duty of acting after your Lord's pattern.
8 more voices on this verse
The Church Fathers3 voices
So also the blessed Paul "became all things to all men," not in order that he might gain some sort of advantage but that, with the loss of a part, he might gain all.
"For though I was free from all men, I brought myself under bondage to all, that I might gain the more." Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that. What then is it that he says? "Not only have I not received," saith he, "not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the meaning of, "though I was free from all men;") and not to any single person have I been a slave, but to the whole world." Wherefore also he subjoined, "I brought myself under bondage to all." That is, "To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded." Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.
And especially is it incumbent on those entrusted with such a dispensation to exhibit to disciples a pure example. "For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things." "But the earth is the Lord's, and the fulness thereof." For conscience' sake, then, we are to abstain from what we ought to abstain. "Conscience, I say, not his own," for it is endued with knowledge, "but that of the other," lest he be trained badly, and by imitating in ignorance what he knows not, he become a despiser instead of a strong-minded man.
The Medieval Church1 voice
He says something even greater. Not only did I not take, though I had the authority, but also, being free, not being subject to anyone, without external compulsion, I enslaved myself to all, not to one or two, but to the whole world, not in …
The Puritans and the Awakening2 voices
I made myself the servant of all - I acted with as self-denying a regard to their interest, and as much caution not to offend them, as if I had been literally their servant or slave. Where is the preacher of the gospel who treads in the same steps?
For though I be free from all men,....
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
free from all men--that is, from the power of all men. gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19, 20); he therefore repeats it frequently (1Co 9:20-22).
quarantine:debris (2026-07-29) — starts-lowercase
For though I be free - Although I am under no obligation to any man, yet I act as if every individual had a particular property in me, and as if I were the slave of the public.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἐλεύθερος | eleutheros | Free | G1658 → | 23 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| ὢν | on | being | G1510 → | 2333 times |
| ἐκ | ek | from | G1537 → | 911 times |
| πάντων | panton | all | G3956 → | 1235 times |
| πᾶσιν | pasin | to all | G3956 → | 1235 times |
| ἐμαυτὸν | emauton | myself | G1473 → | 839 times |
| ἐδούλωσα | edoulosa | I became servant | G1402 → | |
| ἵνα | ina | so that | G2443 → | 668 times |
| τοὺς | tous | the | G3588 → | 19766 times |
| πλείονας | pleionas | more | G4119 → | 45 times |
| κερδήσω· | kerdeso | I may gain; | G2770 → | 17 times |
ἘλεύθεροςFree
eleutherosG1658 →23 times
γὰρfor
garG1063 →1039 times
ὢνbeing
onG1510 →2333 times
ἐκfrom
ekG1537 →911 times
πάντωνall
pantonG3956 →1235 times
πᾶσινto all
pasinG3956 →1235 times
ἐμαυτὸνmyself
emautonG1473 →839 times
ἐδούλωσαI became servant
edoulosaG1402 →
ἵναso that
inaG2443 →668 times
τοὺςthe
tousG3588 →19766 times
πλείοναςmore
pleionasG4119 →45 times
κερδήσω·I may gain;
kerdesoG2770 →17 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Galatians 5:13For you, brothers, were called to freedom; but do not use your freedom as an opportunity for the flesh. Rather, serve one another in love.
it leads to
- 1 Peter 2:16
Live in freedom, but do not use your freedom as a cover-up for evil; live as servants of God.
- 1 Corinthians 8:9
Be careful, however, that your freedom does not become a stumbling block to the weak.
- Romans 15:1–2
We who are strong ought to bear with the shortcomings of the weak and not to please ourselves.
- Galatians 5:14
The entire law is fulfilled in a single decree: “Love your neighbor as yourself.”
- 1 Peter 2:16
Through
Matthew 18:15If your brother sins against you, go and confront him privately. If he listens to you, you have won your brother over.
it leads to
- Leviticus 19:17
You must not harbor hatred against your brother in your heart. Directly rebuke your neighbor, so that you will not incur guilt on account of him.
- Galatians 6:1
Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted.
- Luke 17:3–4
Watch yourselves. If your brother sins, rebuke him; and if he repents, forgive him.
- 2 Thessalonians 3:15
Yet do not regard him as an enemy, but warn him as a brother.
- Leviticus 19:17
Where this verse is studied
On this page
Studies8
On this verse
On this chapter
About 1 Corinthians
This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrosiaster, COMMENTARY ON PAUL'S EPISTLES; Clement of Alexandria, The Stromata Book 6; Clement of Alexandria, The Stromata Book 7; Clement of Alexandria, The Stromata Book 4; Cyril of Alexandria, LETTER 76; Frederic Godet, Commentary on First Corinthians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on 1 Corinthians 22; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON 1 CORINTHIANS 3.43.1-5; Tertullian, On Idolatry and Theophylact of Ohrid, Commentary on 1 Corinthians.