John Calvin on 1 Corinthians 9:22

22. 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. The reader will find this sentiment more fully brought out in the Harmony, volume 2, p. 258. — Ed.

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; “Afin que totalement i’en sauue quelques uns;” — “That I may by all means save some.” 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. The rendering of the Vulgate, referred to by Calvin, is — Ut omnes servarem, (That I might save all.) Four ancient Greek MSS. have παντας σώσω, 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 For in this place, too, he repeats it — that I may by all means save some “Afin queie sauue tous;” — “That I may save all.” 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. “Le profit et salut pour le moths de quelques uns;” — “The profit and welfare of at least some individuals.”

1 Corinthians 9:23-27

23. And this I do for the gospel’s sake, that I might be partaker there of with you

23. Hoc autem facio propter Evangelium, ut particeps eius fiam.

24. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

24. An nescitis, quod qui in stadium currunt, omnes quidem currunt, sed unus accipit praemium? Sic currite, ut comprehendatis.

25. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

25. Porro quicunque certat, per omnia temperans est: “Il s’abstient en toutes choses, ou — vit entierement par regime;” — “He abstains in all things, or — he lives entirely according to prescribed rule.” illi quidem igitur, ut perituram coronam accipiant, nos autem, ut aeternam.

26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:

26. Ego itaque sic curro, ut non in incertum: sic pugilem ago, non velut aerem fortens:

27. But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.

27. Verum subigo corpus meum, et in servitutem redigo, ne quo modo fiat, ut, quum aliis praedicaverim, ipse reprobus “Reprouue, ou, trouue non rcceuable;” — “Reprobate, or, found not admissible.” efficiar.