To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.

To the weak I became weak, that I might gain the weak. I became all things to all men, that I might save all.

I became to the weak, as weak, in order that I might gain the weak. To all I have become all things, in order that at all events I might save some.

I became to the infirm as infirm, that the infirm I might gain; to all men I have become all things, that by all means I may save some.

To the weak I have become weak, so as to gain the weak. To all men I have become all things, in the hope that in every one of these ways I may save some.

To the feeble, I was as one who is feeble, so that they might have salvation: I have been all things to all men, so that some at least might have salvation.

To the weak I became weak, to win the weak. I have become all things to all people, so as at all costs to save some.

To the weak I became as weak Now again he employs a general statement, in which he shows to what sort of persons he accomodated himself, and with what design. He judaized in the presence of the Jews, but not before them all, for there were many headstrong persons, who, under the influence of Pharisaical pride or malice, would have wished that Christian liberty were altogether taken away. To those persons he would never have been so accommodating, for Christ would not have us care for persons of that sort. Let them alone, (says he,) they are blind, and leaders of the blind. (Matthew 15:14.) Hence we must accommodate ourselves to the weak, not to the obstinate. [1] Now his design was, that he might bring them to Christ -- not that he might promote his own advantage, or retain their good will. To these things a third must be added -- that it was only in things indifferent, that are otherwise in our choice, that he accommodated himself to the weak. Now, if we consider how great a man Paul was, who stooped thus far, ought we not to feel ashamed -- we who are next to nothing in comparison with him -- if, bound up in self, we look with disdain upon the weak, and do not deign to yield up a single point to them? But while it is proper that we should accommodate ourselves to the weak, according to the Apostle's injunction, and that, in things indifferent, and with a view to their edification, those act an improper part, who, with the view of consulting their own ease, avoid those things that would offend men, and the wicked, too, rather than the weak. Those, however, commit a two-fold error, who do not distinguish between things indifferent and things unlawful, and accordingly do not hesitate, for the sake of pleasing men, to engage in things that the Lord has prohibited. The crowning point, however, of the evil is this -- that they abuse this statement of Paul to excuse their wicked dissimulation. But if any one will keep in view these three things that I have briefly pointed out, he will have it easily in his power to refute those persons. We must observe, also, the word that he makes use of in the concluding clause; [2] for he shows for what purpose he endeavors to gain all -- with a view to their salvation. At the same time, he here at length modifies the general statement, unless perhaps you prefer the rendering of the old translation, which is found even at this day in some Greek manuscripts. [3] For in this place, too, he repeats it -- that I may by all means save some [4] But as the indulgent temper, that Paul speaks of, has sometimes no good effect, this limitation is very suitable -- that, although he might not do good to all, he, nevertheless, had never left off consulting the advantage of at least a few. [5]

Footnotes

1 - The reader will find this sentiment more fully brought out in the Harmony, [15]volume 2, p. 258. -- Ed.

2 - "Afin que totalement i'en sauue quelques uns;" -- "That I may by all means save some."

3 - The rendering of the Vulgate, referred to by Calvin, is -- Ut omnes servarem, (That I might save all.) Four ancient Greek MSS. have pantas soso, that I might save all The same rendering is given in the Syriac version, and is embraced by Mill, Benzelius, and Bp. Pearce. In Wiclif's version, (1380,) the rendering is -- "To alle men I am made alle things to make alle saaf." In the Rheims version, (1582,) it is rendered -- "That I might saue al." -- Ed

4 - "Afin queie sauue tous;" -- "That I may save all."

5 - "Le profit et salut pour le moths de quelques uns;" -- "The profit and welfare of at least some individuals."

To the weak; - See the note at Romans 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful. He did not lacerate their feelings, and run counter to their prejudices, for the mere sake of doing it.
Became I as weak - I did not shock them. I complied with their customs. I conformed to them in my dress, habits, manner of life, and even in the services of religion. I abstained from food which they deemed it their duty to abstain from; and where, if I had partaken of it, I should have offended them. Paul did not do this to gratify himself, or them, but to do them good. And Paul's example should teach us not to make it the main business of life to gratify ourselves, and it should teach us not to lacerate the feelings of others; not to excite their prejudices needlessly; not to offend them where it will do no good. If truth offends people, we cannot help it. But in matters of ceremony, and dress, and habits, and customs, and forms, we should be willing to conform to them, as far as can be done, and for the sole purpose of saving their souls.
I am made all things to all men - I become all things; that is, I accommodate myself to them in all things, so far as can be done with a good conscience. "That I might by all means" (πάντως pantōs). That I might use every possible endeavor that some at least might be saved. It is implied here that the opposition to the gospel was everywhere great; that people were reluctant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practice every innocent art, that he might save "a few at least" out of the innumerable multitudes that were going to death and hell. It follows from this:
(1) That people are in danger of ruin.
(2) we should make an effort to save people. We should deny ourselves, and give ourselves to toil and privation, that we may save some at least from ruin.
(3) the doctrine of universal salvation is not true. If it were, what use or propriety would there have been in these efforts of Paul? If all were to be saved, why should he deny himself, and labor, and toil, to save "some?" Why should a man make a constant effort to save "a few at least," if he well knew that all were to be saved? Assuredly Paul did not "know" or believe that all people would be saved; but if the doctrine is true, he would have been quite as likely to have known it as its modern advocates and defenders.

To the weak became I as weak - Those who were conscientiously scrupulous, even in respect to lawful things.
I am made all things to all men - I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation on the example of St. Paul, attend to the end he had in view, and the manner in which he pursued that end. It was not to get money, influence, or honor, but to save Souls! It was not to get ease but to increase his labors. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls!
A parallel saying to this of St. Paul has been quoted from Achilles Tatius, lib. v., cap. xix., where Clitophon says, on having received a letter from Leucippe: Τουτοις εντυχων παντα εγινομην ὁμου, ανεφλεγομην, ωχριων, εθαυμαζον, ηπιστουν, εχαιρον, ηχθομην· "When I read the contents, I became all things at once; I was inflamed, I grew pale, I was struck with wonder; I doubted, I rejoiced, became sad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning.
That I might by all means save some - On this clause there are some very important readings found in the MSS. and versions. Instead of παντως τινας σωσω, that I might by all means save some; παντας σωσω, that I might save all, is the reading of DEFG, Syriac, Vulgate, Ethiopic, all the Itala, and several of the fathers. This reading Bishop Pearce prefers, because it is more agreeable to St. Paul's meaning here, and exactly agrees with what he says, 1-Corinthians 10:33, and makes his design more extensive and noble. Wakefield also prefers this reading.

To the weak became I as weak, that I might gain the weak: I am made all things to (q) all [men], that I might by all means save some.
(q) In matters that are indifferent, which may be done or not done with a good conscience. It is as if he said, "I accommodated all customs and manners, that by all means I might save some."

To the weak became I as weak,.... That is, to weak Christians, who were weak in faith, and had not such clear knowledge of Gospel liberty, and therefore scrupled the eating of some sorts of meat, and particularly meats offered to idols; and the apostle so far consulted the peace and edification of these weak brethren, and so far complied with them, and became as one of them, that, rather than offend them, he determined to eat no meat while the world stood:
that I might gain the weak; promote their edification and welfare, who otherwise might be stumbled, be in danger of falling from, and laid under a temptation to desert the faith of the Gospel:
I am made all things to all men; which is to be understood, as in all the other instances of his being so, not in cases and things criminal and sinful, contrary to the moral law, and the dictates of his own conscience, subversive of the Gospel of Christ, and of the order and discipline of it, but in cases and things of an indifferent nature:
that I might by all means save some; that is, that he might be the means of saving some of Jews and Gentiles, and of all sorts of men; by preaching the Gospel of salvation to them, and by directing them to Christ, the only Saviour of lost sinners; thus he explains what he means by so often saying that he might gain them.

gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (1-Corinthians 8:7) Romans 14:1, "Weak in the faith." ALFORD thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Romans 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won.
by all means . . . some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

I became as weak - As if I had been scrupulous too. I became all things to all men - Accommodating myself to all, so far as I could consistent with truth and sincerity.