AN EXEGETICAL STUDY OF 1 CORINTHIANS 9:19-23: PAULS MINISTRY MOTIVES AND METHODOLOGY ___________________

A Paper Presented to Drs. Jay Smith [Reading Professor] & Michael Svigel [Class Professor] Dallas Theological Seminary

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In Partial Fulfillment of the Requirements for the Course RS102: Summary of Christian Doctrine

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By: Samer Suhail Massad April 2014 File #517

AN EXEGETICAL STUDY OF 1 CORINTHIANS 9:19-23: PAULS MINISTRY MOTIVES AND METHODOLOGY

Introduction Research shows that todays church is hurting. Dr. Malphurs quotes church growth expert Win Arn who said that in 1988, Between 80 percent to 85 percent of all churches in America are either plateaued or declining. Dr. Malphurs theorizes that this number has only grown.1 Also in 1988, Georgia Barna released research that stated that 44 percent of American adults (18 or older) were unchurched. In May 2004, George Barna came out again and stated that since 1991, the number of unchurched adults in America has doubled.2 The church seems to be in a bit of a rut. It is failing to reach the next generation, as well as it has kept the one before it. To use a Christian buzzword, many American churches are becoming less and less relevant to the changing world and culture of people around it. What could be a major part of the solution? Change. That word is as good as blasphemy in many churches across America. However, this resistance to change, to adapt, and to be more mindful of the unchurched people that fill every neighborhood is alienating many churches from the people they have been called to reach. In 1 Corinthians 9:19-23, the Apostle Paul lays out what change for the twenty-first century church might look like.

Aubrey Malphurs, Planting Growing Churches for the 21st Century: A Comprehensive Guide for New Churches and Those Desiring Renewal, 3rd ed. (Grand Rapids, Mich.: Baker Books, 2004), 11-12.
2

Ibid., 11-12.

2 The hallmark of Pauls apostleship and ministry shines in 1 Corinthians 9:19-23, as he describes his commitment to denying himself and his preferences so as to win as many as possible to Christ. Paul did not allow his preferences, tradition, convenience, or legalism drive the practice of his ministry. As 1 Corinthians 9:19-23 points out, what drove Paul to bend and flex to the extent he did to accommodate the people he was attempting to reach was the hope of advancing the gospel of Christ. Admittedly, 1 Corinthians 9:19-23 is a passage not everyone would cite regarding Pauls ecclesiology, however, taking a closer look at this passage reveals Pauls strategy for spreading the gospel and reaching nonbelievers, as he sought to fulfill the Great Commission, to go and make disciples (Matt 28:19). Christs mandate for the church is also to go and make disciples. If this is true, which it is, then the church, church leaders, and church planters today can learn from this passage, specifically in the realm of effective ministry methodology and proper ministry motives. In fact, Pauls approach to ministry outlined in verses 19-23 was critical to his ability to successfully plant and establish a church in Corinth that, although had its problems and inconsistencies, expressed the gospel amidst a Corinthian culture that did not.3 Church leaders can learn about effectively reaching the lost and fulfilling the great commission from this passage, and if Pauls words are taken seriously, a church leader should be led to rethink their motives, ministry strategy, and methodology. Taking a look now at 1 Corinthians 9:19-23, I will argue that Paul strategically adapted his ministry methodology according to the various cultural norms, religious practices, and social contexts of the people to whom he ministered in order to most effectively win some to Christ.

Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, The Pillar New Testament Commentary (Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 2010), 428.

3 Exegetical Observations of Verse 19 Paul describes his status as one who is free (). This means that Paul is free from control or obligation, independent, and not bound.4 By stating that he is free Paul first seems to be referring to his rhetorical question posed in verse 1 of chapter 9, Am I not free? The freedom to which Paul refers in 9:1 is his freedom found in Christ. This describes a divinely ordained freedom to serve God and others in the newness and power of the Spirit5 as opposed to being restricted by worldly and even religious norms (i.e. the Law of Moses). Specifically, in the context of Pauls proceeding argument, Paul is declaring his freedom from any external influence as to how he should conduct his ministry. Pauls freedom also falls into the realm of being free from 6 people. By forgoing any financial support (vv. 15-18) that would be his right as an apostle (vv. 2-14), Paul has no obligation to any wealthy patron or group of Corinth. Paul, then, being free from any person, now has the freedom to become a slave to all men.7 In a paradoxical fashion, he uses his freedom to strategically give up his freedom. Paul is free from all to enslave himself to all. There exists some debate regarding to what part of Pauls previous argument does for () refer specifically.8 However, regardless of which verse is specifically tied too, Pauls point is that the only right Paul will exercise is the right to enslave himself to all because he is free both in Christ and from any obligation to another person.
4

BDAG, 341.

Gordon D. Fee, The First Epistle to the Corinthians (The New International Commentary On the New Testament), 2 ed. (Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Company, 2014), 423; see also Ciampa & Rosner, 422. Gk. . Plummer suggests that the use of as opposed to expresses emphatically and more strongly that Paul is totally free from dependence on anyone else (1 Corinthians, 190).
7 6

Ciampa & Rosner, 422.

In some English translations, the is omitted (NIV, NLT, cf. ESV, NASB, NKJV, NRSV, NET). Garland asserts that for is connected to v. 15 and that vv. 16 -18 are a digression by Paul and he continues his argument started in v. 15 with v. 19 (427-28). This is contra to Fee who believes that the connects with v. 18, For being thereby free.. (425).

4 This intentional self-lowering by Paul put him in a position where he would clearly be betraying his social class and this would have come as a shock to many of those in Corinth. One can only imagine how a member of the Corinthian elite might respond to the idea that another free person would willingly become their slave in order to save them.9 Special note is to be taken of the present active adverbial participle .10 It is almost universally accepted that this participle has a concessive relationship to the main verb I have enslaved [myself] ([] ).11 According to Wallace, the concessive participle implies that the state or action of the main verb is true in spite of the state or action of the participle.12 The concessive participle renders the translation, Though I am free. In opening this first clause with I am free and closing it with I have enslaved myself, Paul brings to the surface this concessive relationship, which sets the tone for the rest of his argument. Although Paul is free, he has chosen to enslave himself to all for the sake of the gospel. Most likely, is masculine, all men.13 The juxtaposition of emphasizes Pauls relationship to everyone.14 Paul fashions his argument to set up a clear, unexpected exchange. By defending his apostolic right for support, he is defending his apostolic authority (vv. 2-14). But right when the Corinthians would have expected Paul to ask for support, he refuses it (vv. 15-18). Then in v. 19,
Ciampra & Rosner, 422. Garland also makes the observation that this self-lowering would make Paul more effective in appealing to those of a lower status (428).
10 9

. Fee, 425; see also Ciampra & Rosner, 421.

11

Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament with Scripture, Subject, and Greek Word Indexes (Grand Rapids, MI: Zondervan, 1996), 634. could also be taken as neuter, all things. Theoretically, this could include freedom from people, as well as privileges and advantages, claims to rights and dependence on others, opinions and conventions, etc. (Garland, 428, n. 11).
14 13

12

Lit. I am free from all () to all () I have enslaved myself.

5 he declares that he has become a slave to all. As opposed to elevating himself to the rights of an apostle, he exchanges those rights, and uses that freedom to enslave himself to everyone in order to win them. Verse 19 concludes with a purpose clause. With no pun or word play intended, Paul seems to be writing with a purpose. All that he unpacks and articulates leads to a purpose clause and that purpose is always connected to the idea of winning others to Christ. The purpose is followed by the subjunctive, a pattern frequent throughout the New Testament. The focus [of a purpose clause] is on the intention of the action of the main verb, whether accomplished or not. In keeping with the genius of the subjunctive, this subordinate clause answers the question Why? rather than What?15 In his oft repeated use of this purpose clause within this passage, Paul is clearly emphasizing why he will do whatever necessary, rather than focusing on, or being hindered by what (i.e. the means) he is doing as it relates to how he conducts ministry. The aorist subjunctive verb is used four more times in this passage (vv. 20, 21, 22) and the only other place the verb is used in Pauline writing in Philippians 3:8.16 According to LSJ, the verb usually means to make profit or gain advantage in a business sense.17 According to BDAG, the verb means to acquire by effort or investment, to gain, and specifically within the context of 1 Cor 9:19, to gain someone for the reign of God.18 For Paul, the idea of gaining someone is synonymous for winning someone for Christ. The verb describes his evangelistic ministry.19 In referring to salvation, however, Paul most often uses to save
15

Wallace, Greek Grammar, 472.

Henry George Liddell and Robert Scott, A Greek-English Lexicon, rev. ed., ed. Henry Stuart Jones (Oxford: Oxford University Press, USA, 1996), 942.
18

17

BDAG, 541. See also, Mounce, Expositors Dictionary, 790.

19

6 ().20 In opting for the use of to gain, Paul seems to be playing off the motif of financial gain. He has already stated that he would forgo his financial gain that is due to him as an apostle. Rather than gain financially or personally, Paul would rather enslave himself, forgoing all rights, in order to gain for the sake of the gospel. In other words, by gaining people through his servanthood he brings all the more profit to the gospel itself.21

Theological Implications of Verse 19 By ignoring his right as an Apostle for the sake of the gospel and making himself a slave, Paul is exemplifying, to the highest degree, the earthly life of Christ. Paul puts others needs and interests above his own and models his exhortation later in 1 Corinthians 10:33-11:1, For I am not seeking my own good but the good of many, so that they may be saved. Follow my example, as I follow the example of Christ. Christ came to serve, not to be served. He had every prerogative as the Son of God to command others to serve and worship him, but for the sake of the world, he not only became flesh but he put the will of the Father above his own which led to the cross. Without this self-lowering, sin would still be a problem and victory in Christ would be a myth. At the center of the greatest act this world has ever seen, the death and resurrection of Christ, was a humble servant- Christ. Paul models for every believer, but also for anyone who ministers the gospel, how to do so in a way that was modeled by Christ himself. The decision to become a slave for the sake of the salvation of others reflect the pattern established by Christ.22 Christ became a servant to save the world. Paul became a servant to

20

See Rom 5:9-10, 8:24; 1 Cor 9:22b, 15:2; Eph 2:5, 8 (29x total in the Pauline letters).

Fee, 427. Or perhaps Paul is attempting to articulate that the profit he gains does not come from money but rather from the spreading of the gospel to all people (Garland, 429).
22

21

Ciampa & Rosner, 422.

7 save as many as possible. Becoming a slave to all, Paul dedicated himself to the highest good of others. Bruce notes that, Such language as this, which echoes the language of Jesus (cf. Mk 10:45; Lk 22:27), prompted the paradox with which Luther begins his Liberty of a Christian Man: A Christian man is a most free lord of all, subject to none. A Christian man is a most dutiful servant of all, subject to all.23 Luther seems to have summed up quite succinctly and appropriately the attitude of Paul. One final parallel between Paul and Christ would be being in a position of the powerless. Christ, on the cross, could have called a legion of angels to save him but to bring salvation to the world, he willingly took the position of the powerless. In similar fashion, Paul adopts the position of the powerless slave to bring salvation to those he serves.24 Also, that which exemplifies the subjunctive mood seems to undergird Pauls Christ-like attitude. Paul was not concerned with the what as much as he was concerned with the why. He kept the why in view, which gave him ministry perspective that put him in a position to humbly enslave himself to others, forgoing all his rights as an Apostle, all for the sake of winning as many as possible for Christ. Too often, the church today is concerned with the what in terms of personal ministry preference and tradition and forget about the why (more on this in the next section). Pauls missionary principle is that he will become all things to all people in order to save as many as possible.

Contemporary Significance of Verse 19 Any leader in ministry must take on and embody the attitude of a servant, ignoring rights, titles, positions, and even ministry preference for the sake of the gospel. The what did not drive

23

F. F. Bruce, 1 and 2 Corinthians. New Century Bible Commentary. (Grand Rapids, Mich: Eerdmans,

1981), 86.
24

Ciampa & Rosner, 422.

8 Paul. In other words what Paul was willing to do was of far less significance than the why Paul would or even should do it. Paul willingly gave up his rights, so that he might win as many as possible. In enslaving himself to all, Paul willingly sacrificed personal, cultural, and social preference, so that he might win as many as possible. And with the next four verses of this passage (vv. 20-23), Paul describes how his ministry took on any shape or size, so that he might win as many as possible. As long as the what was within the bounds of the law of Christ, nothing mattered more than the why- winning others for Christ. If the church today focused more on the why rather than the what the church might look radically different and be more effective in reaching the next generation. Church leaders today settle for less effective ministries in order to continue to do what is comfortable in their own eyes and in the eyes of some of the congregants. Paul did not fear getting creative in his ministry. He understood his freedom in Christ and the mission of Christ. Church leaders today fear getting creative. Catering to the unbeliever in the church has wrongly been directly associated with watering down the message. Can a church intentionally accommodate the unbeliever and preach the true Gospel of Christ? Not only is it possible, I believe it is necessary for the declining church in America, and I believe that is exactly what Paul did. Pauls goal was to lead people, through various intentional means, to a point where the unchanging, offensive gospel is most effectively heard and has the best chance of being accepted. Part of the fear to change or be creative with their ministry is rooted in the fact that church leaders do not experience the freedom from man as much as Paul did. Paul also did not allow money to control his ministry. Too often pastors are guilty of catering to the opinions of those who have deep pockets and give a great deal to the church. In many churches today, non-

9 essential traditions25 that do nothing but appease longtime congregants who fear change continue to be part of the churchs ministry because those who tithe the most will not have it any other way. The freedom from any man that Paul describes is a freedom not felt or experienced by far too many church leaders who are heavily influenced or even coerced into decisions by a big financial giver. It was this freedom Paul describes that made him so effective in reaching people, Freedom from human strings or entanglements allows Paul to give the best possible service to the widest range of people.26 On another note, how often as this phrase been uttered, As long as I preach the Gospel, nothing else we do matters!? It seems likely that the Apostle Paul would disagree. In fact, Paul argues in 1 Corinthians that courtesy toward those one hopes to win is crucial for success.27 Church leaders must understand that the Gospel is offensive enough. The Gospel says that we are dead in our sins but made alive only in Christ and that we are saved by no merit or act of our own and it is only the grace of God (Eph 2:8-9). If that is true, which it is, then there is no need to offend people on another level when trying to lead them towards the Gospel. To abstain from placing unnecessary obstacles before those he was trying to reach, Paul conformed to the customs of whomever he ministered.28 The message of the Gospel must never change, but means by which the Gospel can be presented can and should change to give Christianity the best chance of being heard and even accepted. The why must take precedence over the what. When

Obviously, the Eucharist and baptism are essential traditions of the church and are mandated to be part of a churches ministry. Non-essentials may include Sunday School, style of worship, Sunday morning service programming, etc. Craig Blomberg, 1 Corinthians, The NIV Application Commentary (Grand Rapids, Mich.: Zondervan, 1994), 183. David E. Garland, 1 Corinthians, Baker Exegetical Commentary On the New Testament (Grand Rapids, Mich.: Baker Academic, 2003), 429.
28 27 26

25

Bruce, 1 Corinthians, 86.

10 the what is central, obstacles to the gospel will naturally fall in the way of the unbeliever. Paul did not allow unnecessary hindrance to his mission. This is the idea that Paul will unpack in further detail in the verses to follow.

Exegetical Observations of Verses 20-23 Paul now moves to illustrate what it means to enslave himself to all people by discussing his ministry with four various groups of people: the Jews (v. 20a), those under the law (v. 20b), those not having the law (v. 21), and the weak (v. 22a). In these three verses, Paul engages with people who come from various cultures, religious practices, and social classes- all different than his own. The first two people groups Paul describes in verse 20 are the Jews and those under the law. The word Jew () is often used to describe someone who has a focus on adherence to Mosaic tradition.29 If this understanding of Jew is taken, then it makes sense why Paul, who is already ethnically a Jew, would say that he would become a Jew. Although culturally and ethnically a Jew, Paul no longer lived under the assumption that his right standing with God was dependent on his adherence to the Mosaic Law. To be a Jew to the Jews, Paul is choosing to be culturally sensitive to the Jews by conforming (to the extent that his Christian beliefs allow) to Jewish behavior, lifestyle, and religious peculiarities. This would include circumcision (1 Cor 7:19; Gal 6:15), abiding by various food laws (1 Cor 8:8; Gal 2:10-13), and even observing special festivals (Col 2:16).30 Paul is a Jew to the Jews in order to build a bridge that would enable him to better communicate the gospel. Paul uses another purpose clause to drive home his goal, in order that I may gain the Jews. An example of Pauls willingness to
29

BDAG, 478. Fee, 428.

30

11 conform to Jewish behavior or religious practices is seen in Acts 16:1-3, while on his second missionary journey, Paul circumcises his young disciple Timothy not because he was trying to attain for Timothy salvation but because Paul knew that an uncircumcised Jew in the synagogues where they would be conducting ministry would create an unnecessary barrier to the acceptance of their message. 31 Pauls description of those under the law32 in the second half of the verse might refer to Jewish proselytes who were not ethnically Jewish and might not fall under his previous category33 or the description may have been added as a measure of clarification for the reader as to what he meant by a Jew.34 While more support falls on the side of former interpretation, a distinction between two views is perhaps not as helpful as a conflation of the two views would be. If Pauls intention is to win as many as possible, then he has no desire to limit how many people he would want to win for Christ and excluding proselytes from this discussion is unlikely. Those under the law does in fact describe what he means by a Jew but it also logically flows that the phrase would serve the dual purpose of also referring to proselytes who are not ethnically Jewish.35 In referring to the Law (), Paul is referring to the 613 laws of the Mosaic Law. If the only difference between the two categories of people that Paul mentions in verse 20 is that

Tremper Longman and David E. Garland, The Expositor's Bible Commentary, rev. ed. (Grand Rapids, Mich.: Zondervan, 2006-2010), 338.
32

31

Gk. Ciampa & Rosner, 426; see also Hodge, 156; Robertson & Plummer, 191. Garland, 429.

33

34

Contra Garland who argues that Paul most likely added as one under the law not as a reference to Gentile proselytes but rather to describe what he meant by as a Jew. To be under the law, Garland argues, means to be judged by the law (Rom 2:12), to be under divine wrath as a violator of the law (Rom 4:15), and under a curse (Gal 3:10). Paul was willing to endure that judgment and punishment to win Jews. An example that Garland cites that clearly exemplifies Pauls desire to endure t he punishment of Jewish law to win the Jews is found in 2 Cor 11:24, which describes the thirty-nine lashes Paul suffered at the hands of the Jews. For Paul to maintain his Jewish connections and remain a member of the Jewish community, he had to submit to the discipline of the law (430).

35

12 those under the law might refer to proselytes, what then would it look like for Paul to live as one under the law? It could entail Paul living under stipulations of the law but not necessarily adhering to Jewish cultural traditions that are independent of the Law and would thus reflect the culture and lifestyle of a proselyte Jewish convert.36 And to close out verse 20, Paul yet again uses another purpose clauses to give reasons for his actions, to win those under the law. In verse 20b, however, Paul inserts a parenthetical statement. When referring that he will be like one under the law, he gives a disclaimer, thought I myself am not under the law. The reflexive pronoun is emphatic to help drive home his point. There is no disclaimer when he states that he will be like a Jew to the Jew probably because ethnically, he was a Jew. Paul wants to be clear that he is not under the Law by obligation or to attain righteousness and the only reason he is willing to operate under the Law is so that he might win as many to Christ. Paul knows and believes that the Mosaic covenant as been superseded by Christ (Rom 6:14-15; 7:6; Gal 3:23-34, 5:18). As Robertson and Plummer note, The parenthesis is remarkable as showing how completely St Paul had broken from Judaism.37 His freedom found in Christ, gives him the freedom to come under the Law for the purposes of erasing unnecessary barriers. And while Paul may look like every other Jew or proselyte living under the law, his intention is the differentiating factor. As Fee so keenly notes, The difference, therefore, between his [Pauls] own behavior and that of his social companions is not in the behavior itself, which will be identical to the observer, but in the reasons for it. The latter abstain [from certain food] because they are under the law; it is a matter of religious obligation. Paul abstains because he loves

36

Ciampa & Rosner, 426.

Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary On the First Epistle of St. Paul to the Corinthians. 2nd ed. International Critical Commentary. Edinburgh (Great Britain): T & T Clark, 1914. 191.

37

13 those under the law and wants to win them to Christ. Despite appearance, the differences are as night and day.38 In verse 21, Paul then moves to those who are outside the law. This is a reference to Gentiles who are not under the umbrella of the Mosaic law. To describe those outside the law, Paul uses the adjective . In fact, Paul uses this term four times in verse 21. This term can be ambiguous and sometimes carries the nuance of being lawless as to violate moral standards (Mk 15:28; Lk 22:37; 1 Tim 1:9; 2 Pt 2:8).39 In the first half of this verse, the term pertains to Gentiles who do not know the law or do not adhere to the law. Paul is using the term in the first half of this verse to describe a people group. He is not using the term to criticize them as being morally corrupt or lawless in a pejorative manner.40 Due to the fact that the term is ambiguous, Paul adds a parenthesis, though I am not free from Gods law but am under Christs law. In stating that Paul will be like one not having the law (), Paul wants to make clear that although he is not under the Mosaic law, he does engage in lawless or morally subpar deeds. Considering the state of the Corinthian church, Paul may have felt this disclaimer to be necessary: 1 Corinthians asserts that lawlessness (especially in the forms of idolatry, sexual immorality, and greed) was prevalent in Corinth, and that may also have led Paul to emphasize that the fact that he is not under the law does not mean that he participates in such lawless behavior.41 Paul sets a limit on himself. His ministry strategy of being all things to all people would not include issues of immorality.

38

Fee, 429. BDAG, 85. Ibid., 85. See also Bruce, 1 Corinthians, 87. Ciampa and Rosner, 428.

39

40

41

14 In this parenthesis, Paul uses (not under the law) for the third time and (subject to the law). These two terms are antonyms stressing Pauls point that although he is free and outside of the jurisdiction of the Mosaic law, but must still obey God under the authority and jurisdiction of Christ. BDAG gives a helpful translation for the whole verse, I identified as one outside Mosaic jurisdiction with those outside it; not, of course, being outside Gods jurisdiction, but inside Christs.42 What then is the law of Christ, which Paul is subject to? Fee comments that Pauls point is not that Christ has set in place a new set of laws that replace the old, rather Paul refers to a life the virtues and morality reflected in the life of Jesus.43 The law of Christ could refer to the fruit of the spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23).44 This kind of life would be antithetical to a life of lawlessness. From a birds eye view, the law of Christ might be most simply understood here as the love of Christ. Only in light of the love of Christ would any man enslave himself to all. Paul would bend and adapt to any culture as far as the law of Christ would allow and with his fourth purpose clause he states why, in order to win those not having the law. Paul was so keen and eager to accommodate that the evidence of this letter [1 Cor] suggests that the Corinthians had more difficulty in understanding where Corinthian culture was to be resisted than where it might be embraced.45 Paul was on a mission! When it came to moral issues that were black and white, Paul took a firm stance. But in relation to the morally gray areas of a culture (i.e. eating food sacrificed to idols),46 Paul accommodated without hesitation in

42

BDAG, 338. Fee, 430. See also Blomberg, 186. See also Rom 12, Gal 6, and Col 3:12-14. Ciampa and Rosner, 428. See also Blomberg, 1 Corinthians, 186. Contra Garland, 431, n. 15.

43

44

45

46

15 hopes of winning the many to Christ. The only limit to the methodology and strategy of Pauls ministry was that it did not contradict the ethical and moral demands of a Christ follower. The last people group mentioned by Paul is the weak () in verse 22a. To whom does Paul refer? According to BDAG, the weak refers to those who are weak in their faith.47 Previously is chapter 8, Paul exhorts the strong believers in Corinth to not let their freedom to eat idol food be a stumbling block to those weak () in their faith who are still not able to eat such food without falling back into idolatry. If eating meat causes a fellow believer to sin, Paul says that he will never eat meat again (1 Cor 8:13). At first glance it seems appropriate that Paul would address those who are weak in their faith once again in chapter 9. However, it is odd that Paul wants to win () the weak. Already established in our discussion of verse 19, the verb applies to conversion and the entry of a nonbeliever into the family of God. In each of the previous four occurrences of this verb in this passage, Paul is clearly describing the conversion of someone who had yet to believe in the saving work of Christ (the Jews, those under the law, those not having the law [Gentiles]). How could Paul win unto salvation someone who is weak in his or her faith? Ciampa and Rosner comment on 1 Cor 8:9 that the stumbling block metaphor was often used by Paul to describe an obstacle that keeps someone from finding their way to ultimate salvation (Rom. 9:32, 33; 14:13, 20; 1 Cor 8:9; 1 Pet 2:8).48 With this in the mind, the weak may refer to Christians whom Paul tries to win by strengthening their faith or by spurring them on to prevent their falling away from the faith.49 But this explanation is unsatisfactory. Throughout this entire passage Paul is clearly describing winning these different people groups to salvation in Christ. He enslaves
47

BDAG, 143. Ciampa and Rosner, 391. So Robertson and Plummer, 192.

48

49

16 himself to all so that the gospel might get a fair hearing and be understood so that those who were once dead in their sins might be made alive in Christ. Conversion from death to life is clearly Pauls goal. That Paul would suddenly change his train of thought with this final people group is unlikely. The three previous labels that Paul uses to describe the people groups are religious categories (Jews, those under the law, those not under the law) but it does not follow that the fourth label Paul uses must also be a religious category (i.e. those weak in their faith). Rather, in referring to the weak, Paul is describing a more purely sociological category than a socio-religious one. 50 The term is a class marker. The NLT attempted to capture this idea with its translation of this verse, When I am with those who are oppressed, I share their oppression. In fact, in 1 Cor 1:26-31, Paul asserts that a majority of the Corinthian church would fit the category of weak rather than powerful.51 So using the term to denote social status would not be abnormal. Fee also notes that, Paul experienced considerable weakness in Corinth (2:1-5; 4:913). As noted in 4:9-13, he considered this to be a paradigm of the Christian life.52 The syntax of the verse agrees with this conclusion. The comparative like () is missing in this verse. The Greek literally reads, I became to the weak, weak.53 For Paul to become weak, he would intentionally lower himself socially to identify with those of a lower status or class. The weak in this verse represents non-Christians, of a lower social class, that Paul hopes to win for Christ.

50

Fee, 431; See also Ciampa & Rosner, 429; Garland, 434. Ciampa and Rosner, 429. Fee, 431.

51

52

Gk. . The majority text includes before the term weak, but it is absent in P46, *, A, B, 1739. Scribes may have added it because of its use in the previous verses (as a Jew, as one under the law, as one without the law, and Garland notes that scribes may have added it to avoid the shamefulness of Paul declaring that he was weak (Garland, 437).

53

17 The second half of verse 22 serves as the climax of what Paul has been building up to. He has specifically stated various groups that he would accommodate to in various way in order that he might win them to Christ and then in summary he states, I have become all things to all men so that by all possible means I might save some. The word play of all things, all people, and all means54 is the climax for his preceding argument and emphasizes Pauls intent and describes his urgency and fervor. By becoming all things to all people Paul has adopted the most appropriate and effective approach for each group of people with which he worked.55 Paul wanted to make clear, in case he was not clear enough in the preceding verses, that when it comes to winning others for Christ, he will use whatever means possible as long has it does not conflict with the law of Christ (v. 21). With he switches from the aorist (vv. 20, 22a) to the perfect tense in order to sum up his practice in ministry.56 In whatever context Paul found himself in, he adapted in the most appropriate manner possible for the sake of the gospel. Throughout this passage, Paul has used the verb but here he substitutes it with (to save). This makes clear that Pauls intent behind using the verb was eschatological. Paul also understands that he will not be able to save all. Pauls hope is that he might save some (). There is, in the Apostle Paul, a deep sense of yearning and longing to save as many as possible. He is not arrogant enough to think that he can save all but rather he is going to do everything that he can and stretch and bend as far as possible, reaching out in desperation, to save as many as possible.

54

Gk. , , . Ciampa and Rosner, 429.

55

Constantine Campbell believes that the perfect tense usually has the pragmatic implicature of intensification or prominence: The concept of prominence is here taken to refer to the degree to which an element stands out from others in its environment. Thus, prominence is here roughly synonymous with stress (Ciampa and Rosner, 430, n. 163).

56

18 This passage concludes with Paul affirming why he is willing to do all that he described in verses 19-22, I do all this for the sake of the gospel, that I may share in its blessings (NIV). In light of his previous argument, by stating that Paul does all this for the sake of the gospel, he means for the sake of the progress of the gospel.57 Paul again takes the why (because of the gospel) and puts it at the forefront lest the reader forget why he bends, accommodates, and adapts to the different people groups he ministers to. There are varying views regarding the last phrase, that I may share in its blessings. What exactly does Paul mean? Either Paul is referring participation in the work of the gospel58 or his sharing in its blessings.59 Among commentators, compelling arguments are made for both sides. Wherever one lands on the issue, the main point and thrust of this passage does not change- Paul loves Gods people and will do anything necessary to win them to Christ.60

Theological Implications of Verses 20-23 A major theological implication regarding these verses concerns culture. Paul did not believe or assume that all aspects of culture were inherently evil. Paul looked to strategically engage aspects of whatever culture he found himself in and to use that as a stepping-stone to gain leverage to share the gospel. Some have called this the contextualization of the gospel, which is defined as, changing the forms of the message precisely in order to preserve its content. This,

57

Fee, 432. See Garland, 437; Bruce, 89; Robertson and Plummer, 13. See Fee, 432; Ciampa and Rosner, 432; Hodges, 158.

58

59

A problem with the latter view is that is makes Paul seem self-serving. However, Fee, rightly argues that by partaking in the blessings of the gospel, Paul is not suggesting that he does these things in order to receive blessing, as much as he is placing himself alongside the people to whom he ministers in hopes of sharing in the final blessing of the gospel with them (Fee, 432).

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19 Paul believed, gave Christianity stands the best chance of being understood and even accepted.61 Paul strategically leveraged culture, connected with people where they were, and redeemed culture for the spread of the gospel. This does not mean that the gospel message changed. This does not imply that Paul watered down the message and was more tolerant of sin. Garland expounds on this point nicely: His accommodation has nothing to do with watering down the gospel message, softpedaling its ethical demands, or compromising its absolute monotheism. Paul never modified the message of Christ crucified to make it less of a scandal to Jews or less foolish to Greeks. The preacher of the changeless gospel could adapt himself, however, to changing audiences in seeking their ultimate welfare, their salvation. Through this mediation of the gospel he seeks their transformation.62 Pauls message never changed but he was not nave enough to think that his methods should never change. He was so driven by his mission to spread the gospel that as long as his methods did not violate the law of Christ, any method was worth trying. And Paul was not just concerned with the gospel getting a fair hearing. His goal was to win people to Christ. The Apostle Paul actually thought this was an effective strategy! And if you look at his work as a missionary, it is hard to argue with his success! Pauls adaptation and accommodation must not be confused with attempting to please man. In various instances throughout Pauls letters he condemns those whose sole intent is to please man, If I were still trying to please man, I would not be a servant of Christ (Gal 1:10; see also 1 Thess 2:4). In these instances, Paul is condemning those who are pleasing man in a way that is offensive to God. But in 1 Cor 9:19-23, Pauls accommodation is not an offense to

61

Blomberg, 186. Garland, 435.

62

20 God but rather strategic ministry moves important for bringing people into life-transforming contact with the gospel.63 As he did with his use of the slavery imagery, Paul in verses 20-23 is again exemplifying Christ in his love for Gods people and in his willingness to become like those he was trying to reach. The Apostle Paul loved Gods people. Paul was willing to step far beyond his comfort zone in adapting to various cultures, religious practices, and social contexts to reach people. Pauls love for Gods people, outweighed any amount of pride that would allow artificial and unnecessary obstacles to get in the way of people hearing the gospel. Paul also emulated Christ in the sense that Paul willingly became like those he was trying to save, as did Christ. Christ became like a human to save humanity. Christ became like us, he condescended himself, lowered himself to the place of a human in order to save us. Paul again exemplifying Christ in his becoming like the ones he is trying to reach and save. Garland quotes Hooker on this very issue, Christ became what we are, he was made what we are, he was sent into our condition, in order that we might become what he is. Paul, in turn, became what the men and women to whom he was proclaiming the Gospel were, in order that he might gain them for the Gospel.64

Contemporary Significance of Verses 20-23 Many church leaders today are willing to apply these principles of Paul to international missions, but overlook the importance of applying them to their churches right here on American soil. One of the biggest issues facing many slowly dying churches today is the unwillingness to adapt an existing church methodology or model. As stated in the introduction, Between 80 percent to 85 percent of all churches in America are either plateaued or declining, and the
63

Ciampa and Rosner, 431. Garland, 436.

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21 number of unchurched adults in America has doubled since 1991.65 Kennon Callahan, in Effective Church Leadership, writes, Statistical research, analyses of this culture, and longrange projections all clearly indicate that ours is no longer a churched culture.66 What has happened to the American church? While American culture might not be a church culture any longer, what has the church done in an attempt to engage with culture? It is not a coincidence that the number of unchurched people in America is growing alongside the number of declining or plateaued churches. The church is failing to adapt to the changing culture of todays world. A large part of this is that the unwillingness of many churches to adapt their methods of ministry. Jim Collins, a leadership expert writes, When institutions fail to distinguish between current practices and the enduring principles of their success, and mistakenly fossilize around their practices, theyve set themselves up for decline.67 I am not insinuating that the church is on the verge of collapsing. Rather, the principle that Collins describes seems to apply. If 80-85 percent of churches are in decline while the number of unchurched adults is increasing, could it be that the church is failing to meet people where they are and draw them to church? My point is that sometimes churches take a traditional way of doing things and mistakenly equate that model of ministry with orthodox even when their current model of church is barely keeping the doors open or maybe the doors are wide open but no unchurched people are being drawn in. Too many churches are stuck in a model and methodology that worked in the 1980s but that same methodology and model is not going to work today. In his book, Deep & Wide, Andy Stanley writes that, When a model is no longer an actual means, or the best means, to an end,

65

Malphurs, Planting Growing Churches for the 21st Century, 11-12. Ibid., 12.

66

James C. Collins, How the Mighty Fall: And Why Some Companies Never Give In (New York: HarperCollins Publishing, 2009), 36.

67

22 the model must be adjusted or abandonedMinistry models that dont support the mission of the church eventually impede the mission or become the mission.68 What we learn from the Apostle Paul in 1 Cor 9:19-23 is that he would never do anything that would impede his mission and if the way he was ministering to people was impeding on their receptivity of the gospel he would change his model without giving it any second thought. This is why church should marry the mission and date the model.69 In other words, stay true to the mission that Christ gave us in Matthew 28, Go and make disciples. That is the mission and the gospel must never be altered or watered-down, however, the model in which a church operates should change if the current model lacks effectiveness in reaching people for the sake of the gospel. Paul understood that to become all things to all people required versatility and sensitivity to those whom he was trying to reach and he willingly ministered in different ways, using different models if you will, because he loved people enough to know that the how was not as important as the why- to win them to Christ. Andy Stanley continues and writes, One of the primary reasons churches are empty is because church leaders love their models more than they love people.70 Often what this comes down to is a churches unwillingness to adapt how they do ministry to accommodate those they are trying to reach. This reality is simply saddening. In some churches, simply asking the question, Is a Sunday school still the best model to follow? would be equivalent to asking, Is Jesus really fully God and fully man? But what if a Sunday school model is not the most effective? What if a church should explore adding community groups? What if a church should look into adding a contemporary service to its repertoire? My

Andy Stanley, Deep and Wide: Creating Churches Unchurched People Love to Attend (Grand Rapids, Mich.: Zondervan, 2012), 280.
69

68

Ibid., 280. Ibid., 281.

70

23 intent is not to attack any particular model but to challenge churches today to think about how their ministry model could be adapted to better reach and engage with the culture around them. Important to note about Paul is that he did not assume that all aspects of various cultures were inherently evil. And rather than shunning different cultural expressions, Paul attempts to redeem differing aspects of the cultures of the groups he is trying to reach for good- for the sake of the Gospel. Paul introduces a ministry and an evangelistic methodology known as the contextualization of the gospel. In contextualizing the gospel, the message does not change. The forms, means, or methods of communicating the gospel change depending on the culture being ministered to. In Pauls mind, this gave the gospel the best change of being heard, understood, and accepted. Paul was not married to a methodology. He was married to his mission and the true preaching of the gospel. Blomberg said it well when he wrote, Whether at work or at play, at church or in the world, we are never off-duty with respect to the tasks of exhibiting the values of a balanced Christian life or of identifying with our culture for the sake of redeeming it.71 This kind of ministry, at the corporate church level and the individual Christian level, is what the Apostle Paul championed and it was how he was able to successfully minister, share the gospel, and plant churches amongst various contexts. The seeker sensitive church movement tends to get a great deal of harassment and heat from various evangelical circles, especially the reformed movement. But assuming that the message of the gospel is not watered down, I honestly believe that if the Apostle Paul walked into a church that would be considered seeker sensitive, he would not rattle off a list of criticisms but would roll up his sleeves and ask how he could get involved. Why? Because a seeker sensitive is strategic and intentional about those who are not Christians, about reaching the unchurched, the very people that Paul would do anything to reach in 1 Cor 9:19-23. Paul did
71

Blomberg, 187.

24 not believe that you had to sacrifice depth for breadth. The church today does not have to either. I think every church in America should be seeker sensitive in the sense that they are intentional about reaching and accommodating the unchurched in their community. A church that is insider focused and outsider ignorant is not fulfilling the Great Commission.

Conclusions By way of restatement, I have attempted to argue from 1 Corinthians 9:19-23 that Paul strategically adapted his ministry methodology according to the various cultural norms, religious practices, and social contexts of the people with which he ministered to in order to most effectively win some to Christ. He accommodated himself to Jewish religious practices, Jewish and Gentile cultural norms, and even lowered himself socially to be able to effectively relate to lower social classes (the weak). Paul was not derailed by others opinions or swayed by money. He was free not only from any mans obligation but also free in Christ to conduct ministry in ways that allowed him to be considerate of others. His method of ministry changed strategically depending on the people he was attempting to reach. Pauls message did not change and he did not water down what he preached. But his methods of getting to a place where this message could most effectively be preached changed. Paul cared about the lost and the outsider to the point that he would become like them to win them. He sacrificed to connect with them on a level that would give the most effective platform to share the gospel giving it the best chance to be properly heard, understood, and even accepted. The only limit to the Apostle Paul was staying in line with the law of Christ. In light of the law of Christ, Paul, with all integrity, is able to claim, I have become all things to all men so that by all possible means I might save some.

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BIBLIOGRAPHY Blomberg, Craig. 1 Corinthians. The NIV Application Commentary. Grand Rapids, Mich.: Zondervan, 1994. Bruce, F F. 1 and 2 Corinthians. New Century Bible Commentary. Grand Rapids, Mich.: Eerdmans, 1980 1971. Ciampa, Roy E., and Brian S. Rosner. The First Letter to the Corinthians. The Pillar New Testament Commentary. Grand Rapids, Mich.: William B. Eerdmans Publishing Co., 2010. Collins, James C. How the Mighty Fall: And Why Some Companies Never Give In. New York: HarperCollins Publishers, 2009. Danker, Frederick W. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press, 2000. Fee, Gordon D. The First Epistle to the Corinthians. The New International Commentary On the New Testament. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co., 1987. Garland, David E. 1 Corinthians. Baker Exegetical Commentary On the New Testament. Grand Rapids, Mich.: Baker Academic, 2003. Hodge, Charles. 1 Corinthians. The Crossway Classic Commentaries. Wheaton, Ill.: Crossway Books, 1995. Liddell, compiled by Henry George, and Robert Scott. A Greek-English Lexicon. Rev. ed. Edited by Henry Stuart Jones. Oxford: Oxford University Press, USA, 1996. Longman, Tremper, and David E. Garland. The Expositor's Bible Commentary. Rev. ed. Grand Rapids, Mich.: Zondervan, 2006-2010. Malphurs, Aubrey Planting Growing Churches for the 21st Century: A Comprehensive Guide for New Churches and Those Desiring Renewal. 3rd ed. Grand Rapids, Mich.: Baker Books, 2004. Mounce, William D., and general editor. Mounce's Complete Expository Dictionary of Old and New Testament Words. Grand Rapids, MI: Zondervan, 2006. Robertson, Archibald, and Alfred Plummer. A Critical and Exegetical Commentary On the First Epistle of St. Paul to the Corinthians. 2nd ed. International Critical Commentary. Edinburgh (Great Britain): T & T Clark, 1914.

26 Stanley, Andy. Deep and Wide: Creating Churches Unchurched People Love to Attend. Grand Rapids, Mich.: Zondervan, 2012. Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament with Scripture, Subject, and Greek Word Indexes. Grand Rapids, MI: Zondervan, 1996.