Catholic Commentary
Becoming All Things to All People
19For though I was free from all, I brought myself under bondage to all, that I might gain the more.20To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;21to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.22To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.23Now I do this for the sake of the Good News, that I may be a joint partaker of it.
1 Corinthians 9:19–23 describes Paul's missionary strategy of voluntary self-restriction and cultural adaptation. Though personally free from Jewish and pagan obligations, Paul accommodates Jewish practices, Gentile customs, and scrupulous believers' consciences—not through deception but to remove unnecessary barriers to the Gospel, all while remaining bound to Christ's law of love.
Paul surrenders his freedom as a deliberate investment—spending himself entirely on each person to win them to Christ, not through compromise but through radical love.
Commentary
1 Corinthians 9:19 — Freedom embraced as slavery for love Paul opens with a paradox that echoes the logic of the Cross: he who is "free from all" has made himself "slave to all." The Greek word doulos (slave/bondservant) is deliberately strong — Paul is not speaking of polite accommodation but of a radical self-subordination. His freedom is real (he has argued since v. 1 that apostles have rights: to food, to support, to companionship), but he treats that freedom not as a possession to be hoarded but as a resource to be spent. The purpose clause — "that I might gain the more" — frames everything that follows. "Gain" (kerdaínō) is commercial language, borrowed here for missionary arithmetic: Paul is investing his freedom to earn souls.
1 Corinthians 9:20 — The Jew and those under the Law Paul's first adaptation concerns ethnic and religious Jews, and then more broadly all those who live within the framework of the Mosaic Torah. The parenthetical note preserved in several manuscripts ("though I myself am not under the law") is crucial: Paul is not saying he pretends to be something he is not. He is not reverting to a pre-Christian observance of Torah as a means of justification. Rather, he participates in Jewish practices — as he did when he circumcised Timothy (Acts 16:3) or purified himself in the Temple (Acts 21:26) — so that no unnecessary cultural stumbling block prevents Jews from hearing the Gospel. He removes the obstacle of perceived cultural contempt without surrendering the substance of the Gospel.
1 Corinthians 9:21 — Those "without law" The Gentiles lived outside the Mosaic covenant and are designated anomoi (lawless), not in a moral sense but in a covenantal one. Again Paul clarifies with a crucial parenthesis: he is not himself anomos — lawless toward God. He carefully specifies that he is ennomos Christou — "within the law of Christ." This phrase is theologically dense: it indicates that the Torah's moral demands are not abolished but fulfilled and reinterpreted in Christ (cf. Rom 13:8–10; Gal 6:2). Paul can sit at Gentile tables and forgo Jewish purity customs (as the Jerusalem Council permitted, Acts 15) not because law is irrelevant but because he operates under a higher, encompassing law: the law of love revealed in Christ.
1 Corinthians 9:22 — The weak "The weak" almost certainly refers back to the discussion beginning in chapter 8: those whose consciences are troubled by food offered to idols. Paul does not simply tolerate their scrupulosity — he becomes weak with them, meaning he voluntarily refrains from exercising his own freedom when their spiritual welfare is at stake. This is the apex of the moral argument: the strong must bear the burdens of the weak (Rom 15:1). The climactic statement, "I have become all things to all men," is the summation of the entire strategy — not shapeshifting relativism, but the maximum deployment of personal freedom in service of the maximum number of souls.
1 Corinthians 9:23 — Motive: a share in the Gospel Paul's ultimate motive is not professional success but personal participation (synkoinōnos — co-partaker, sharer) in the very Gospel he proclaims. He does not merely transmit the Good News from a distance; by living in conformity with its logic of self-giving love, he enters into it. The evangelist must himself be evangelized by the pattern he embodies. This is a vital spiritual insight: mission and sanctification are not parallel tracks — they are one.
Catholic Commentary
Catholic tradition reads this passage through the lens of the missio Dei and the theology of the Incarnation. The Church Fathers were unanimous that Paul's adaptability was not moral relativism. St. John Chrysostom (Homilies on 1 Corinthians, Homily 22) wrote that Paul's conduct was like a physician who adapts his medicine to each patient — the healing substance never changes, but its administration is tailored to the condition of the sick. St. Augustine similarly distinguished between what belongs to the res (the unchangeable substance of faith) and what belongs to signa (the variable signs and cultural expressions through which it is communicated).
The Second Vatican Council's Gaudium et Spes (§44) canonizes this Pauline principle ecclesially: the Church must read "the signs of the times" and engage culture from within, not from a fortress of cultural isolation. Ad Gentes (§10–11) speaks explicitly of accommodatio — missionary adaptation — as a theological imperative rooted in the Incarnation itself: as the Word became flesh and dwelt within a particular culture, so the Gospel must take root in every culture without being domesticated by any.
The Catechism of the Catholic Church (§854) echoes this: the Church is missionary "by her very nature," and her mission requires that she go out to all peoples in their concrete situation. St. Paul VI's Evangelii Nuntiandi (§20) and St. John Paul II's Redemptoris Missio (§52–54) further develop the theology of inculturation — the Gospel must transform cultures from within, as leaven transforms dough, while itself remaining uncorrupted. This is precisely Paul's logic: total identification with the other, total fidelity to Christ.
For Today
Contemporary Catholics face a version of Paul's dilemma with acute urgency. In a pluralistic, post-Christian society, there is constant pressure either to capitulate entirely to cultural norms (losing the Gospel's substance) or to retreat into a defensive subculture (losing the Gospel's reach). Paul's example charts a demanding third way. A Catholic in a secular workplace does not hide her faith, but neither does she make every conversation a catechism class; she earns trust by genuine solidarity with her colleagues' real concerns — stress, meaning, loss — before speaking of Christ. A parish engaging immigrant communities does not demand they abandon their cultural expressions of faith but receives and purifies them. A priest working with addicts does not lecture from a distance but enters the poverty of that world, as Paul entered the poverty of the weak. The governing question Paul gives us is not "How much can I adapt?" but "How much of myself am I willing to spend for this person's salvation?"
Cross-References