1 Corinthians 9:19

ἐλεύθερος γὰρ ὤν κ. τ. λ. serves further to explain, not εἰς τ. μὴ καταχρήσ. (the impropriety of a grasping use of such right is manifest), but Paul's general policy of self-abnegation (1 Corinthians 9:15-18). The real aim of this long discussion of ministerial ἐξουσία comes into view; the Ap. shows himself to the Cor [1371] as an example of superior privilege held upon trust for the community, of liberty asserted with a view to self-abnegation: “For, being free from all, to all I enslaved myself, that I might gain the more”. πάντων is masc., like the antithetical πᾶσιν (cf. τ. πᾶσιν, 1 Corinthians 9:22); ἐλεύθερος ἐκ a rare construction (commonly ἀπό) implies extrication, escape from danger (cf. Luke 1:71; 2 Timothy 2:26). In 1 Corinthians 9:1 ἐλεύθερος signified freedom from needless and burdensome scruple, here freedom from entangling dependence. Paul freed himself from everybody, just that he might be everybody's servant; had he been bound as a salaried minister to any particular Church, his services would in that degree have been limited. For the motive of this δουλεία, cf. Galatians 5:13; and for Paul's aim, in its widest bearing, Romans 1:14; Romans 15:1; also John 13:12 ff., Luke 22:24 ff. τοὺς πλείονας, “the more” not “the greater part” (as in 1 Corinthians 10:5; so Mr [1372] and others), nor quam plurimos (Bg [1373]), but “so much more” than could otherwise have been gained (cf. 2 Corinthians 4:15; Luke 7:43; so Ed [1374]). The expression κερδήσω is used for σώσω (1 Corinthians 9:22), in allusion to the charge of gain-seeking to which P. was exposed (2 Corinthians 11:12; 2 Corinthians 12:17 f., 1 Thessalonians 2:5; cf. Titus 1:7; Titus 1:11); “gain I did seek,” he says, “and greedily the gain of winning all sorts of men for Christ” (cf. Matthew 4:19).

[1371] Corinth, Corinthian or Corinthians.

[1372] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1373] Bengel's Gnomon Novi Testamenti.

[1374] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2