1 Corinthians 9:20

1Co_9:20-22

Unto the Jews I became as a Jew, that I might gain the Jews.

The flexibility of Christianity

In Pauls hands the Christian ministry was like the Gift of Tongues. The gift was one; but it fell upon the ear of the Roman in Latin, upon the ear of the Egyptian in Coptic. Not a bad emblem of the manner in which the dispensation should adapt itself to the various forms of human character and phases of human society. While never sacrificing truth or principle, yet, so far as truth and principle admitted it, the apostle wore the guise and spoke in the accents of the persons whom he addressed. Recognising circumcision as a national mark of distinction, while utterly denying its necessity to salvation, he circumcised Timothy. Owing allegiance as a Jew to the Mosaic ritual, so long as God suffered it to exist, he took legal vows, and was scrupulous in paying them. Among Gentiles, he drew illustrations from the Grecian games, although they were heathen festivals; he quoted truths which had been proclaimed by heathen poets, and founded his appeals on natural religion. How totally different in its topics, as well as in its form, is his address on Mars Hill from that in the synagogue at Antioch! The genius of the gospel was free. It was felt, from the first, that its fixed truths were capable of being presented in aspects almost innumerable. Note then:--

I. The plastic character of Christianity. This is seen in--

1. Its documents.

(1) The history of our Lord has been transmitted to us by four distinct authors, who evidently write from four points of view, and address distinct classes of readers.

(2) Peter, Paul, James and John--men of widely different characters and circumstances--were all employed in the doctrinal writings of the New Testament, and thus Christian doctrine comes to us distilled through the alembics of four human minds. If God had desired to teach a Christian minister that he should study the age, characters, society, with which he has to deal, how could He have done it otherwise?

2. Its precepts, how broadly they are stated, and with an obvious avoidance of those particulars which might limit their application. Take, e.g. Pray without ceasing--evidently a principle and not a rule, and, because a principle capable of application to an infinite variety of circumstances.

3. Its doctrines. The Fatherhood of God; the Incarnation, the sacrifice of the Cross, the gift of the Spirit, the brotherhood of men in Christs Church, and the resurrection; these are evidently doctrines whose import is as wide as the race, and which correspond to the instincts of the human heart, under whatever garb it beats.

II. How this character should determine the conduct of our clergy in setting it forth.

1. It is in vain to hope to revive any type of Christianity which has obviously had its day.

(1) Let us not attempt to revive mediaevalism; all that was true, deep, and touching in that really survives still, only the fashion of it has passed away to return no more. Let us cherish its devout spirit, and endeavour to imbue with it our circle of society, while we throw off its superficial costume, which, like all mere costume, must in the nature of things become antiquated.

(2) Let us not seek to revive the precise form of the Evangelicalism of seventy years ago. Here again there was much which, because it was the very truth of God, can never pass away. But while we endeavour to inhale its spirit, let us not entangle ourselves in its trammels, which are not adapted to the present day.

2. But to pass to more positive counsels. Ours is an age--

(1) Of much superficial knowledge on the subject of religion. For a thousand persons who discuss religion freely in society there is not one who ever digested a spiritual truth. Now in dealing with this state of mind you must not content yourself with a few Sunday platitudes; the people will tell you that they know all that as well as you. You must oppose erudition to their flimsy knowledge, and be a man of thought as opposed to their superficiality.

(2) Of latitudinarianism which is making the most insidious inroads on the faith. Now an indignant repudiation of scepticism, with but a partial insight into its real views is little likely to reclaim the sceptic. Let us seek to appreciate his difficulty, and to draw forth from the repository of Divine truth a solution of it: and in doing so it may be that we shall occasionally have to retract--not indeed one iota of Scriptural truth--but our notions of what the Scripture has said. Might it not be well too if our clergy would acquaint themselves, not merely with the general platform on which infidelity is conducting its attacks, but specially with those sciences whose progress is always attended with much danger in minds which are not well settled in the faith? But remember that our Lord bids us, as scribes, instructed unto the kingdom of heaven, to bring forth out of our treasury things new and old--old in the substance, which must always abide; new in the form, which ever changes with time and with the manners of men. Mark the emphatic word his treasury. It is not from any repository of truth external to ourselves. No amount of learning in a Christian minister can for a moment compensate for the absence of an experimental religion. Gods Word must be brought forth from our own treasury, not stolen from that of our neighbours. Prayer must go hand in hand with study. (Dean Goulburn.)

Being not without law to God, but under the law to Christ.--

The Christian law

I. Its nature.

1. Moral.

2. Given by God.

3. Confirmed by Christ.

4. Written by the Holy Spirit on the heart.

II. Its authority.

1. Comprehends the whole law.

2. Extends to the heart.

3. Is enforced by love. (J. Lyth, D. D.)

I am made all things to all men, that I might by all means save some.--

All things to all men

1. St. Paul was a cosmopolitan in the best sense, the world was his country, mankind his brethren, truth his business, the church his family, and Christ his Lord. His catholic impartiality credited alike Jew and Greek with whatever amount of truth they severally held.

2. Love is the true expositor of the text. It is the sterling politeness which gracefully bends itself into all things within the perpendicular of truth and equity, to all men in order to their profit and salvation. Like a tender mother, lisping to her babe, reading with her boys, sympathising with the early trials of her girls, following with her wistful prayers the absent ones, nor ceasing a maternal interest in the elder branches settled in life, and so in her motherly heart is all things to all members of her family so the earnest Christian has a large-hearted family power of interestedness in whatever concerns the soul of every fellow-being. Being all things to all men, only to gain them to Christ, implies a sacred uniformity of purpose, which--

I. Sanctions nothing inconsistent with divine conformity. All things to all men--

1. Sanctions no versatility which is evangelical with low church, sacramental with high church, indefinite with broad church, and indifferent with no church; though it does imply a courteous, loving, conciliatory tone of address to every church, always with a view to gaining them for the Church of Christ.

2. Implies no sinking the Christian to meet the worldling. The Christian is no chameleon, taking his hue from every incident he feeds on; but rather like the sunlight of his heavenly Father--the evil and the good are the better for his shining. Apply the rule to places of amusement. Can we imagine ourselves meeting Christ there, as He sat at the festival in Cana, &c.? We can realise His presence on occasions of innocent festivity; but there are others at which, if we could suppose His eye falling upon us, as it did on Peter in the hall of his denial, we should be ashamed to meet Him. I noticed in France pictures of the Crucifixion in streets and public galleries, in Hotel de Ville and Palais de Justice, but never one in a Cafe Chantant or the opera. As believers, you are Christs living images, and would be as much out of place in a Casino or a playhouse. There is a rubicon between the carnal and the spiritual man which needs no Caesar to cross it from one side (that is, from the church to the world); but it requires a Christ to ford it, from the world to the church. Attempt it alone, and like Peter on the lake, you would sink in the act, unless His mighty hand bear you through.

3. Is no text for the pusillanimous concessions implied in the maxim, When you are at Rome, do as Rome does. Paul did not; he was as much Paul, the apostle of Jesus Christ in Caesars household as in his own. Still he who gave Roman officers their respect, and magistrates their titles, who gathered sticks with the barbarians, and received the grateful courtesies of Publius, taught us to eschew rudeness or eccentricity in circumstantials, and to be peculiar only in essentials. In whatever shape you are gratuitously singular, you will be unpopular, and therefore the less useful. Hence, cultivate a conciliating not a litigious tone--suggest, rather than challenge. A well-oiled and tempered blade cuts deeper than a hacked or rusty one. Be as much at home with people as you can, that they may be at their ease with you. Let things indifferent be indifferent, that none of your earnestness and usefulness may be spent on trifles, but all concentrated on the main thing--saving souls and glorifying their Saviour.

II. Justifies anything becoming a manly Christianity. By this is not meant a Christianity indigenous to man; but a robust, open-hearted, large-minded view of sinners, and of the means to be employed for their salvation. All things to all men.

1. Means religious toleration having proved all things, hold fast that which is good. Stand out for your own convictions. Be strong and quit you like men. At the same time, fidelity to your own opinions is perfectly compatible with the most respectful toleration of those of others. You believe in election; another man sees only open universal salvation. Be it so. You both believe in Christ and in His Holy Spirit: then work and pray together on those grounds in which you agree, and you will get nearer to God and to each other than by incessant debate upon your points of difference,

2. Implies the use of all lawful means of preaching the word in season and out of season, e.g., if a Romanist wont listen to our translation of the Bible, converse with him out of his own. The Douay version obscures some doctrines, but it cant extinguish Christ. On the same ground controversy is justified. Let the obvious love of souls, and loyalty to Christ so distinguish the spirit ill which you wield controversial weapons that men may see they are not carnal, but mighty through God, to the pulling down of strongholds.

3. Suggests a gentle forbearance with mens tempers, infirmities, and even sins. Much self-denial is needed for the duty of reproof, both as to the mode of doing it, and the doing it at all. Bearing one anothers burdens, and so fulfilling the law of Christ is not the least self-denying form of taking up the cross. To bear with the magnanimity of Christian love the irritating annoyances and petty insults of an ungodly circle is no easy trial; but its effect upon those around us, though imperceptible, is real.

4. Imports the diligent use of many means, notwithstanding few results. There is a noble contentedness in expending all our means on the prospect of only some return.

Conclusion--

1. Neither all things to all men, nor anything to any man, is either safe or possible without God. You dare not be all things to some men, lest, burning incense with Korah, you be swallowed up with his company. Evil communications corrupt good manners. Your life must be your testimony, where direct association would only compromise or quench it.

2. Make Christ your model. Set the Lord alway before you. Let your first question be, What would He have done? He was in the best sense, and ever will be, all things to all men, the fulness of Him that filleth all in all. And He would be nothing to any man except to save him. (J. B. Owen, M. A.)

Compromises

As a general rule compromises of every description are to be regarded with distrust. Taken at the best they are of the nature of sacrifices, as each party is supposed to give up something which he considers of more or less importance. And this is not all. A plan or policy which is the result of a compromise is not a single plan or policy, but a mixture of plans, a mixture of policies. Now the several parts, instead of aiding and sustaining each other, will be very likely to interfere with and obstruct each other. Accordingly, if a compromise is called for, the first question we should ask ourselves is, whether the occasion for making it may not be avoided altogether. Many of our associations are entirely voluntary. But all our associations are not voluntary in the sense here intended. The family, for example, is not a voluntary, but a necessary association; and so likewise, in a certain sense and to a certain extent, is the neighbourhood, the Church, the State. Every man must live in society. I do not say in this or that society, but in some society. Concessions, then, we must make; but what concessions? How far can we carry the spirit of compromise without trenching at the same time on the laws of Christian truth and righteousness? To this question I reply, first, by observing that we are in no danger of trenching on the laws of Christian truth and righteousness so long as our compromises do not involve anything more than the giving up of our own tastes, our own convenience, our own innocent pleasures, our own interests, even our own rights, out of regard to others, and in the spirit of Christian concession and self sacrifice. To say that we have a right to give up our rights may sound to some like contradiction; but it is a contradiction in sound, in appearance, only. Indeed, not to give up our rights is to give up nothing; for why talk about giving up what we have no right to retain if we would? At the same time it is proper to add that our right to give up our rights depends on their being ours exclusively. We have no right to give up our neighbours rights without their consent, express or implied. A parent, for example, might be willing to give up one or more of his own rights if he were sure the loss would fall on him alone; but if, on the contrary, he knows that, directly or indirectly, it will fall on the whole family, he will feel that they also have a voice in the matter. Again, a right may be held in common, and require to be maintained in common, and all therefore may be in some sense pledged to its defence in common, as in the case of civil or religious liberty. Here, as before, no individual can honestly act as if he alone were interested in the event. And this brings me to what may be called the pinch of the question. Have we a right, under any circumstances whatever, to go contrary to our duty for the sake of peace, or to meet those we must act with half-way, or on the plea that in a choice of evils we should take the least, or in the hope that in the end virtue and humanity will be gainers by such a course? Thus stated, it seems to me that the question answers itself. We have no such right. But we must not think that the annunciation of a moral truism like this will go far to clear up the great practical difficulty we are considering. The question disappears in one form, it is true, but only to come up in another. In a sharp collision of opinions and interests, of rights and duties, of reciprocal benefits and mutual obligations, may not my duty itself become changed? Let me suppose a case. A community, bound together by a multitude of reciprocal affections, interests, and obligations, fall into irreconcilable difference respecting a single question, and that a moral one. What are they to do? Some may think to cut the matter short by insisting that the party which is right ought not to give up, ought not to make the smallest concessions. And this is true, supposing it to be known and conceded which party is right; but unhappily this is the very point in dispute. The question is not what the party shall do is right, but what the party shall do which thinks itself right. And if you still answer, Not concede one jot nor tittle, then you have no ground of complaint against your opponents for not conceding one jot nor tittle to you, for they also think themselves right. If, therefore, we persist in shutting our eyes on these obvious facts, that is to say, pay no regard to the judgment and the consciences of others, but proceed to act on our own as if we were infallible, when we know we are not, the mistake, if we fall into one, does not make wrong to be right even for us; nay, is no excuse for the wrong. It is not mistake, properly so called, but obstinacy; and obstinacy is no excuse for delinquency of any kind. Another ground sometimes taken is, that where two parties are at variance, only one can be right; and consequently that a compromise supposes a departure from the right course on one side or the other. This, however, does not follow. I admit that where two parties are at variance, both cannot be right; but it does not follow that either is so, that is, wholly right. Both parties cannot be right, but both parties may be wrong; at least more or less so. And if so, it would seem that each party has something of wrong to give up, and the compromise that should consist of mutual concessions of this sort would evidently result, not in a departure from right on either side, but in an approximation to right on both sides. I have spoken of compromises in general, not of any particular compromise. I am aware that there is often less difficulty in laying down general principles than in applying them with the limitations and qualifications which the circumstances of the case require. Still something is gained by clearly apprehending the principles--the applications must be left to the occasion as it arises; and let me add, that a right application of the principles in the most perplexing circumstances will mainly depend, not on a morbid sensitiveness to the question at issue, nor yet on casuistical subtlety, but on downright honesty of purpose, a sound understanding, and a truly generous and magnanimous spirit. (J. Walker, D. D.)

Apostolical sympathy

This is an expression which might easily be mistaken, and has been so before now; as though St. Paul recommended, by his advice and example, a sort of craft in religious matters--pretending to agree with men when you really do not, humouring them in bad ways, concurring with them tea certain length in what you know or fear to be wrong; but all the while for their benefit, and with a view of doing, on the whole, more good in the end. Are not many marriages made by this rule, or, at least, defended by this excuse? and how do they commonly turn out? A much lighter error, but yet an error of the same kind, was that which St. Paul himself had once to correct in St. Peter, when, rather than give present dissatisfaction to certain Jewish converts which were there, he separated himself from the Gentile Christians (Gal_2:11), and so encouraged a division in the Church, and encouraged also the low notion that believers were still under the law of Moses. But this of St. Paul in the text is very different; it is an example, not a warning. And the difference may be put in one word: it is not accommodation which St. Paul encourages, but sympathy. He does not say that he practised what would please others, to win them, but he says that he always had an eye to them; he put himself into their place. He thought with himself, Were I a heathen, or a Jew, a young man or an old, an advanced or an imperfect Christian, a rich man or a poor, a master or a servant, what would my thoughts and feelings and fancies be when such and such holy truths or Divine commandments were made known to me? And according to what his wise and charitable heart, guided by the Holy Spirit, told him, of the needs and feelings of other persons, so he ordered his ways towards them, and his manner of speaking to them, and dealing with them. To take the instances which the apostle himself had been enumerating just before the text: Unto the Jews, first, I became, says he, as a Jew, that I might gain the Jews. How was this? for we know how earnestly St. Paul opposed himself to the Jewish prejudice, that circumcision and keeping the ceremonies of the law were at all necessary to salvation. How, then, did he become as a Jew to the Jews? Look at that letter of his, in which he most opposes their ceremonies; look at the Epistle to the Romans, and see how he speaks of them there. I also am an Israelite. I have great heaviness and continual sorrow in my heart. I could wish that myself were accursed from Christ for my brethren. Look in the Acts of the Apostles (Act_16:2; Act_28:17; Act_22:17) and see what trouble he took, how he went out of the way to show them that he reverenced the Mosaical ceremonies, and did not hold them wicked, though he would not have them reckoned part of the Christian law. As to the Gentiles, them also he mentions just before the text, saying, To them which are without law I became as without law, that I might gain them that are without law. That is, he put himself in the place of the Gentiles, and said and did what their condition required; as when, writing to the Corinthians, he so greatly slighted human wisdom, which he knew they were inclined to think too much of; also as when, speaking to the Athenians, he made use of their own poets, their own altars, their own customs, and the like; whereby to bring them to attend to the truth of Christ. But towards the people of Derbe and Lystra, who were in the very act of idolising himself, he spake with all vehemence, as the case required, seeing it was the only thing which could hinder them from offering sacrifice to him. In neither case did he flatter or beguile, or at all encourage them in anything wrong, no not with a view of greater good hereafter, as we, in our short-sighted self-sufficient plans, are so often tempted to do; but he used that gift which God gave him, of entering into their minds and feelings to edify them, whether by soothing or contradiction, as might be needed. And as it was with him in respect to Jew or Gentile, so also in respect of rich and poor, and the other distinctions of life; to masters and servants, husbands and wives, in short, all sorts of people, he speaks as one who had the power, by the Divine Spirit which was in him, to feel not only with them but for them--not only what they would like, but what their condition would most require. Now St. Paul was a representative, what we may in some sense call a type, of the Church or kingdom of Christ in action and warfare. His teaching seems especially recorded as the completest standard and model of her teaching. May it then be truly said that the Church is made all things to all men? Surely it may; the mystical body of our Lord Jesus Christ, animated by His Spirit, has a word of seasonable instruction, and an aid of seasonable grace, for every one, even the meanest of His members. Surely there is no person, rich or poor, young or old, good or bad, wise or foolish, for whom the Church, as she speaks in our Prayer Book, has not a word of comfort or censure, of warning or encouragement, in their season. And as this is the temper of St. Paul himself, and of the Church which he served, so also should it be the temper of each particular Christian, among his own friends and acquaintance, and all whom the Providence of God puts in his way. He will account it a part of charity to become all things to all men; to enter into their notions and feelings, not for any vain fancy of pleasing them and obtaining their good word, hut for their profit, if haply by Gods mercy he may be permitted to do something towards the salvation of a brother. And truly it is a strange power which Gods Holy Spirit gives to faithful, self-denying persons, to enter into the thoughts and tempers and passions of those for whom they are concerned, even of those who are most unlike themselves; guarding them by a kind of instinct against those sins and temptations which would seem to be furthest from their own feeling and knowledge; as God and good angels guard them, knowing, and in a manner feeling for the sinner, without any sort of communion in the sin. Once more; if it be asked what is the way by which frail, imperfect men may be enabled to understand the thoughts of the wicked so as to perceive their tendency, and to pray and strive against them, the answer is, we must be very single in our aims-not looking, much less turning, back after we have once given in our names to Jesus Christ to be His soldiers and servants. (J. H. Newman, D. D.)

By all means save some

I. Why is this passion for saving others implanted in the breasts of the saved? For Gods glory.

(1) It is greatly to the glory of God that He should use humble instruments for the accomplishment of His grand purposes. When Quintin Matsys had executed a wonderful well-cover in iron, it was the more notable because he had little more than his hammer.

(2) It brings glory to God also that He should take us sinful men and make us partakers of His compassionate and loving nature. That an angel should cleave the air to perform his message is simple enough, but that a Saul, an enemy of Christ, should live and die for the winning of souls to Jesus, is a memorable illustration of the grace of God.

(3) In this way the Lord gets great glory over the Arch-enemy, for He can say to Satan, I have defeated thee, not by the sword of Michael, but by the words and prayers of My humble servants. Then is the enemy smitten in the house of his former friends. Satan desired to sift Peter as wheat, but Peter sifted him in return on the day of Pentecost.

2. For the churchs good. The passion for winning souls--

(1) Expends the Churchs energy in a healthy manner. There is a certain quantity of steam generated in the community, and if we do not let it off in the right way, it will blow up and do infinite mischief. Talents unused are sure to rust, and this kind of rust is a deadly poison to peace, an acrid irritant which eats into the heart of the Church.

(2) Draws forth the strength of the Church, awakens her latent energies, and arouses her noblest faculties. Many a commonplace man has been rendered great by being thoroughly absorbed by a noble pursuit, and what can be nobler than turning men to Christ?

(3) Knits us together. I have been blest of God to the salvation of my hearer, but that hearer was first brought here by a friend, and so we become sharers in the joy. And, moreover, when new converts are brought into the Church, the fact that they are brought in by instrumentality tends to make their fusion with the Church an easy matter.

3. For the good of the individual possessing it.

(1) It makes us Godlike.

(2) It provides a vent for love to God as well as to men. Loving God makes us sorrow that all men do not love Him too.

(3) It revives our first love. When I see an inquirer penitent for sin, I recollect the birthday of my own soul.

(4) It strengthens faith. If you begin to doubt the gospels power, go to work among the poor and ignorant.

(5) It draws forth all the faculties of a man. One strong passion will frequently bring the whole man into play, like a skilful minstrel whose hand brings music from every chord. If we love others, we shall become wise to attract them, and discover in ourselves talents which else had been hidden in the ground.

(6) It gives the highest joys beneath the stars.

II. How does this passion exercise itself? Differently in different persons, and at different periods.

1. By tender anxiety. The moment a man is saved he begins to be anxious about his relatives, and that anxiety leads him at once to pray for them.

2. In the intense joy exhibited when news reaches us of their conversion.

3. In private efforts, sacrifices, prayers, and agonies for the spread of the gospel. A word may often bless those whom a sermon fails to reach, and a personal letter may do far more than a printed book.

4. In the more public agencies of the Church.

5. In adapting ourselves to the condition and capacity of others for their good. Paul became a Jew to the Jews. He did not preach against Judaism, but showed them Jesus as the fulfiller of its types. When he met with a heathen he did not revile the gods, but taught him the true God. He did not carry about with him one sermon for all places, but adapted his speech to his audience. If you have to talk to children, be children, and do not expect them to be men. If you have to comfort the aged, enter into their infirmities, and do not speak to them as if they were still in the full vigour of life. Are you called to labour among the educated? Then choose out excellent words. Do you work among the illiterate? Speak their mother tongue. Are you cast among people with strange prejudices? Do not unnecessarily jar with them, but take them as you find them. All men are not to be reached in the same way, or by the same means.

III. Why is not this passion more largely developed among Christians? Is it not that we have but very little grace? That is the fountain of all the mischief. But to come to particulars.

1. One-sided views of gospel doctrines. God will save His own. Yes, but His own do not talk in that fashion; they do not say, Am I my brothers keeper? Since idleness wants an excuse, men dare to abuse this sacred truth to stultify their consciences.

2. Worldliness. Men are too fond of gain to care for saving souls.

3. Want of faith. Men do not believe that God will bless their efforts, and therefore they make none.

4. Want of sympathy with God.

IV. How can this passion be more fully aroused?

1. By our obtaining a higher life. I do not believe in a mans trying to pump himself up beyond his level. The man must be up, and then all that comes out of the man will have risen. If love to God glows in your soul, it must show itself in your concern for others.

2. By full cognisance of mens misery and degradation. How differently one feels after seeing with ones own eyes the poverty, filth, and vice of this city. Your fellow-countrymen are living in neglect of your Saviour, and in jeopardy of their immortal souls; if you did but realise this it would quicken you by all means to save some.

3. By a sense of our own solemn obligations. If we are what we profess to be, we are redeemed by the hearts blood of the Son of God; do we not owe something to Christ for this? (C. H. Spurgeon.)

All things dared for souls

In Switzerland, where land is very precious because rock abounds and the rugged soil is chary in its yieldings, you see the husbandman looking after a little tuft of grass growing on one of the edges of a lofty cliff. From the valley he had caught a sight of it, and thought of clambering up to where it grew, but the rock was all too steep. From a ledge nearer the top of the precipitous wall he looked down, but could see no pathway to the coveted morsel of green. That armful of grass would feed his goat, or help to fill the cottage loft with winter fodder for the cow. Every armful is an item, and he cannot forego that tempting clump. He looks, and looks, and looks again, but looks in vain. By and by he fetches his bold boy, who can follow wherever a chamois can climb, but the boy after a hard scramble comes back with the tidings, Father, it cannot be done. Fathers answer is, Boy, it must be done. It is only an armful, and would not be worth a farthing to us, but to the poor mountaineer even a farthing or a farthings worth is precious. The grass waves its flowers in the breeze and scorns the daring climbers from below; but where there is a will, there is a way; and what cannot be reached from below may be gained from above. With a rope slung round him, or firmly grasped in his accustomed hand, with a stout stake or tree to hold it up above, the Switzer is let down till he gets to the jutting crag; there he stands with his sickle, reaps the grass, ties it into a bundle, puts it under his arm, and climbing back again, joyfully returns with his little harvest. Poor pay, you think, for such dangerous toil; but, fellow worker for Jesus, I wish we were as venturesome for souls, and as careful of them, as these poor peasants are concerning miserable bundles of grass. I wish that we sometimes looked up or down upon apparently inaccessible spots, and resolved to reach immortal souls who are to be found there, and pined to bring them to Christ. (C. H. Spurgeon.)

Soul saving our one business

It is a grand thing to see a man thoroughly possessed with one master-passion. Lives with many aims are like water trickling through innumerable streams, none of which is wide enough or deep enough to float the merest cockleshell; but a life with one object is like a mighty river flowing between its banks, bearing to the ocean a multitude of ships, and spreading fertility on either side. Note--

I. Pauls great object in life--To save some.

1. Some preach with the view of amusing men. But Paul did not lay himself out to please the public and collect the crowd.

2. Others think that the object of Christian effort should be to educate men. Education is an exceedingly valuable thing, but if the Church thinks that it is sent into the world merely to train the mental faculties, it has made a very serious mistake. Christ came to seek and to save that which was lost, and on the same errand has He sent His Church.

3. Paul did not try to moralise men. Dr. Chalmers, in his first parish, preached morality, and saw no good; but as soon as he preached Christ crucified, grace prevailed. He who wishes for perfumes must grow the flowers; he who desires to promote morality must have men saved.

4. What did Paul mean by saying that he desired to save some?

(1) That some should be born again; for no man is saved until he is made a new creature in Christ Jesus.

(2) That some might be cleansed from their past iniquity through the merit of Christs sacrifice. No man can be saved from his sin except by the atonement.

(3) That they might also be purified and made holy; for a man is not saved while he lives in sin.

II. The apostles reasons for electing such an object.

1. The honour of God. Did you ever think over the amount of dishonour that is done to the Lord in London in any one hour of the day?

2. The extreme misery of this our human race. It would be a very dreadful thing if you could get any idea of the aggregate of the misery of London at the present moment in the hospital and the workhouse.

3. The terrible future of impenitent souls. But if they be saved, observe the contrast.

III. The great methods which the apostle used.

1. The simple preaching of the gospel. He did not attempt to create a sensation by startling statements, neither did he preach erroneous doctrine in order to obtain the assent of the multitude. To keep ,back any part of the gospel is not the true method for saving men. Give the people every truth baptised in holy fire, and each truth will have its own useful effect upon the mind. But the great truth is the Cross, the truth that God so loved the world, &c.

2. Much prayer. A great painter said he mixed his colours with brains. A preacher ought to mix truth with prayer. When a man was breaking granite by the roadside, a minister passing by said, Ah, my friend, your work is just like mine; you have to break stones, and so do I. Yes, said the man, and if you manage to break stony hearts, you will have to do it as I do, go down on your knees.

3. An intense sympathy which made him adapt himself to each case. He was all things to all men, that he might by all means save some. Mr. Hudson Taylor finds it helpful to dress as a Chinaman, and wear a pigtail. This seems to me to be a truly wise policy. To sink myself to save others is the idea of the apostle. Never may any whim or conventionality of ours keep a soul from considering the gospel. (C. H. Spurgeon.)

Sacrifice for souls

All things are easy which are done for the love of God and of the souls which He loves. A lady who had a most sensitive ear for music--so much so, that a note out of tune caused her intense discomfort--joined one of our English Sisterhoods. Being visited one day by a friend, she was found placidly seated in an outhouse, in the midst of a most horrible din, raised by a number of lads whom she was forming into a drum and fife band. How can you possibly endure this noise? asked her friend. Oh, was the sweet reply, its very good for souls!

Adaptation essential to persuasion

It is said that Kossuth had an inimitable power of adaptation: a keen sense of the fitness of things. So adroit was his oratory that coming to a new country he would soon master its language, had forensic arguments for the bar, prose and poetry for women, statistics for merchants, and an assortment of local allusions for the respective towns and villages in which he pleaded his cause. (H. O. Mackey.)

Adaptation essential to soul winning

While Edward Irving was assistant to Dr. Chalmers he called upon a shoemaker, a thorough-going infidel of a most disagreeable temper. All who had previously called upon him were met by cold shoulder and a Hump! Irving, knowing his man, took up a piece of patent leather, and expatiated on it. This he could do admirably, as his father was a tanner, and he knew the process well. The shoemaker did not look up, but said roughly, What do you ken about leather? Irving, unabashed, went on, and described how shoes were being made by machinery. Then the shoemaker slackened up his work, and looked up, and said, Od, youre a decent kind o a fellow; do you preach? Next Sabbath the shoemaker was at church. On the Monday Irving met him in the Gallow Gate, and walked arm-in-arm with him along the street. He was overcome, and became a friend instead of a foe to Christianity; and ever after, when taunted with his change, justified himself by saying, Hes a sensible man, yon; he kens about leather. (Mrs. Oliphaut.)

Adaptation in a minister

We use the language of the market, said Whitefield, and this was much to his honour; yet when he stood in the drawing-room of the Countess of Huntingdon, and his speech entranced the infidel nobleman whom she brought to hear him, he adopted another style. His language was equally plain in each case, because it was equally familiar to the audience: he did not use the ipsissima verba, or his language would have lost its plainness in the one case or the other, and would either have been slang to the nobility or Greek to the crowd. (C. H. Spurgeon.)

Wisdom of adaptation

He alone is wise who can accommodate himself to all the contingencies of life; but the fool contends, and is struggling like a swimmer against the stream.

Wisdom needed for usefulness

In order to reach mens hearts on Divine things Lord Haddo strove to cultivate the art of conciliating even the careless and indifferent, by talking to them, in the first instance, on subjects in which they would be interested; and in this taught a precious lesson, which all who are engaged in evangelistic labour would do well to learn and exemplify. When acting as a regular district visitor in Whitechapel, London, he happened to visit a currier, to whom he was unknown, and his knowledge of the various processes of tanning and the preparation of leather, elicited the remark, Ah, I see you are in the trade yourself, sir. (A. Duff, D. D.)

The law of spiritual accommodation

(Text and 1Co_10:33). Here is the supreme secret of service to human souls; and the two passages must be taken together to get the beauty of the whole thought. It is an accommodation--

I. To all men; to Jew, to Gentile; to weak, to strong--

1. By way of identification; as though himself just what they were. This means an Englishman becoming an Irishman to save an Irishman; a man of culture becoming an ignorant fool to save a fool--going down to the slums to save the inmates of the slums--becoming a slave to save slaves.

2. By way of self-denial and self-oblivion; not seeking ones own pleasure or even profit, that others may be saved. A renunciation of self-gratification and even self-advancement and advantage for their sakes.

II. In all things--wherever it implies no wrong. The question is, What will remove a stumbling-block out of others way? What will serve others? (1Co_9:19).

III. In order to save others. Everybody may not be benefited. Duty is ours; results are Gods. But what is offered to Him is not lost, although it may seem to be wasted. We never get to the true platform of service until what we do we do unto the Lord, and are not disturbed by its apparent unfruitfulness. He values it just as highly, without regard to obvious results. (Hom. Monthly.)

Pauls versatility

There are those to whom it is painful to have to accost a stranger even on pressing business; and most men arc only quite at home in their own set--among men of the same class or profession as themselves. But the life he had chosen brought Paul into contact with men of every kind, and he had constantly to be introducing to strangers the business with which he was charged. He might be addressing a king or a consul the one hour and a roomful of slaves or common soldiers the next. One day he had to speak in the synagogue of the Jews, another among a crowd of Athenian philosophers, another to the inhabitants of some provincial town far from the seats of culture. But he could adapt himself to every man and every audience. To the Jews he spoke as a rabbi out of the Old Testament Scriptures; to the Greeks he quoted the words of their own poets; and to the barbarians he talked of the God who giveth rain from heaven and fruitful seasons, filling our hearts with food and gladness. When a weak or insincere man attempts to be all things to all men, he ends by being nothing to anybody. But, living on this principle, Paul found entrance for the gospel everywhere, and at the same time won for himself the esteem and love of those to whom he stooped. (J. Stalker, D. D.)

Fish must be angled for with the right bait

Speaking of fishing in Persian rivers, a recent traveller says, The river Lar is famed for its speckled trout, and we encamped on its banks, well provided with the best rods and flies the English market could afford. We found the trout fickle enough as elsewhere, and could never tell when or where to find them. Some days coy and hard to please, and other days abundant. We soon discovered that a trait peculiar to these Persian trout was an indifference, amounting to contempt, for the daintiest flies we coaxingly threw in their way. But when we baited our hooks with young grasshoppers or frogs we discovered the favourite weakness of these epicures of the Lar. (H. O. Mackey.)

Moral identification with others--a qualification of the evangel

This verse is sometimes taken as expressive of the accommodating spirit of the apostle. Hence he is regarded as acting in a somewhat Jesuitical way, taking men as it were by guile. Such a view is utterly untrue. From his very constitution, he could not bend to any temporising expediency. All that the apostle means is, that he endeavoured to put himself into the place, or rather into the views and feelings, of those whom he endeavoured to win to Christ. Now this is both right and wise. As a debater, whether in politics, philosophy, or religion, he only acts fairly and with power who acts in this way. This power implies--

I. A highly imaginative temperament. The phlegmatic man, whose nature is incapable of taking fire, who moves with the creeping legs of logic rather than on the wings of moral intuition, would find it all but impossible to realise another mans experiences.

II. A knowledge of human life. It is necessary that we should make ourselves acquainted not merely with the outward circumstances of men, but with their inner life--their modes of thought, their strongest proclivities. This requires study of men, not as they appear in books, but as they appear in their circle, and men, not in the mass, but in their individual character and idiosyncrasies.

III. A passionate love for souls. Nothing but the constraining love of Christ can invest man either with the disposition or the power for such a work--a work requiring self-sacrifice, patience, tenderness, invincible determination, and hallowed devotion. (D. Thomas, D. D.)

Power of tact

A little management will often avoid resistance, which a vast force will strive in vain to overcome. (Colton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 9:20-23. To the Jews I became as a Jew — Conforming myself in all things to their manner of living, so far as I could with innocence. And, inasmuch as in the preceding chapter the apostle directed the Corinthians to comply with the prejudices of their weak brethren, in the affair of meats sacrificed to idols, and declared his own resolution, that if his eating meat occasioned others to sin, he would not eat flesh while he lived; it is therefore probable that his becoming to the Jews as a Jew, implied especially that he observed the distinction of meats enjoined by Moses, while he lived with the Jews in the heathen countries. It may refer also to his circumcising Timothy, to render his preaching acceptable to the Jews. This compliance with the prejudices of the weak he showed only to gain their good-will, and thereby remove their prejudices against himself, and the cause in which he was engaged. For when the Judaizing teachers insisted on the observance of any of the rites of the law, as necessary to salvation, he always resolutely withstood them, as in the case of Titus, Gal 2:3; Gal 2:5; Gal 2:14. To them that are under the law — Who apprehend themselves to be still bound by the Mosaic law; as under the law — Observing it myself while I am among them. As, however, he did not believe the observance of it to be necessary under the gospel, so he did not refuse to converse with those who omitted to observe it; the very thing which he condemned in Peter, Gal 2:14. To them that are without law — The Gentiles, who did not hold themselves bound to observe Moses’s law; as without law — Neglecting its ceremonies; being not without law to God — But as much as ever obliged to obey its moral precepts; and under the law to Christ — Under an indispensable obligation in duty and gratitude to obey his will in all things, imitate his example, and live to his glory: and in this sense all Christians will be under the law for ever. That I might gain them that are without the law — Might make my ministry more agreeable and useful to such as were Gentiles by birth and education. To the weak — In knowledge, grace, or abilities, or to those whose consciences were uninformed, and therefore scrupulous; I became as weak — I condescended to their weakness by teaching them according to their capacity, 1Co 3:1-2; bearing with their infirmities, and complying with them in forbearing the use of those things which they, through weakness, scrupled to use. I am made — I became; all things to all men — I accommodated myself to all persons in all indifferent things, as far as I could consistently with truth and sincerity; that I might by all means — Or, if possible; save some — How few soever the number might be. And this I do for the gospel’s sake — To promote its success to the utmost of my ability; that I might be partaker thereof with you — That in consequence of the faithful discharge of my office, I might retain the divine favour and approbation, and be a sharer with you in all its privileges and blessings, in time and in eternity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Co 9:20. Ὡς Ἰουδαῖος, as a Jew) in regard to those things which are not defined by the law; for as under the law follows, although even those, who observed the laws of Noah, might have been called men occupying a place midway between the Jews under the law and men without the law.—ὡς ὑπὸ νόμον) μὴ ὢν αὐτὸς ὑπὸ νόμον is subjoined in the oldest copies.[79] It was an omission easily made in others from the recurrence of the word νόμον.—τοὺς) The article seems to be put here not so much for the sake of emphasis as of necessity, as ὑπὸ under follows.

[79] And, therefore, both in the margin of the 2d ED. it is elevated from the mark γ to the mark β, and in the Germ. Vers. it is inserted in the context.—E. B. These words, μὴ—νόμον, are read in ABCD (A) G fg Vulg. Theb. But Rec. Text omits the words with Memph. Syr. and Orig. 1,391 c; 3,515 f, 4,166 d.—ED

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_9:20. Explanation in detail of the preceding verse (καί epexegetical).

To the Jews Paul became as a Jew, i.e. in his relations to the Jews, whom he sought to convert, he behaved in Jewish fashion, observing e.g. Jewish customs (Act_16:3; Act_21:26), availing himself of Jewish methods of teaching, etc., in order to win Jews. Jewish Christians are not included here (Vorstius, Billroth); for these were, as such, already won and saved.

τοῖς ὑπὸ νόμον] to those under the law; not really different from τοῖς Ἰουδαίοις, save only that they are designated here from their characteristic religious position, into which Paul entered. The universal nature of the expression is enough of itself to show that Judaizing Christians cannot be intended; nor proselytes,although they are by no means to be excluded from either category,because they, too, would not have their specific characteristic brought out by ὑπὸ νόμον. The very same reason holds against the supposition that the rigid Jews, the Pharisees, are meant. The first of these three views is taken by Theodoret, the second by Theodore of Mopsuestia, Grotius, Mosheim, al[1505]; Theophylact is undecided which of the two to prefer, comp also Chrysostom; Lightfoot and Heydenreich adopt the third.

ΜῊ ὪΝ ΑὐΤῸς ὙΠῸ ΝΌΜΟΝ] although I myself (for my own part) am not, etc., a caveat very naturally arising from his consciousness of the high value of his freedom as regards the law, Gal_2:19. There is no proof of any apologetic design here (in reference to such as might have said: Thou must do so and so, Rückert). Paul did not add any remark of this kind in connection with the preceding clause, because in respect of nationality he actually was an Ἰουδαῖος.

τοὺς ὑπὸ νόμ.] The article denotes the class of men in question.

[1505] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 9:20-22 . This gain of his calling P. sought (1) among the Fews, and those who with them were under law (1Co 9:20 ); (2) amongst the body of the Gentiles, without law (1Co 9:21 ); (3) amongst the weak believers , who were imperilled by the inconsiderate use of liberty on the part of the stronger (1Co 9:22 a ). Each of these classes the Ap. saves by identifying himself with it in turn; and this plan he could only follow by keeping clear of sectional obligations (1Co 9:19 ). Ed [1375] , coupling 1Co 9:20 b and 1Co 9:21 , distinguishes three points of, view “race, religion, conscience”. “I became to the Jews as a Jew,” for Paul was no longer such in the common acceptation: see note on ἐλεύθερος (1), also Gal 2:4 ; Gal 4:12 ; for evidence of his Jewish conformity, see Act 16:3 ; Act 18:18 ; Act 21:23 ff.; also the speeches in Act 13:16 ff; Act 12:1 ff; Act 26:2 ff.; and Rom 1:16 ; Rom 9:1 ff; Rom 11:1 ; Rom 15:8 , for his warm patriotism. τοῖς ὑπὸ f1νόμον enlarges the category τ . Ἰουδαίοις by including circumcised proselytes (see Gal 5:1-3 ); and ὡς ὑπὸ νόμον defines Paul’s Judaism as subjection, by way of accommodation, to legal observance, to which the ptpl [1376] phrase (wanting in the T.R.), μὴ ὢν αὐτὸς ὑπὸ νόμον , intimates that he is no longer bound in principle μὴ with ptp [1377] implying subjective stand-point (“not being in my view”), and αὐτὸς denoting on my part, of and for myself ( cf. Rom 7:25 ). P.’s self-denying conformity to legal environment brought on him the reproach of “still preaching circumcision” (Gal 5:11 ). In relation to Gentiles also he takes an attitude open to misunderstanding and which he wishes to guard: “to those out-of-law ( τ . ἀνόμοις ) as out-of-law though I am not out-of-law in respect of God, but in-law ( ἔννομος ) in respect of Christ”. ἄνομος was the Jewish designation for all beyond the pale of Mosaism (see Rom 2:9-16 , etc.): Paul became this to Gentiles (Gal 4:12 ), abandoning his natural position, in that he did not practise the law of Moses amongst them nor make it the basis or aim of his preaching to them; see Act 14:15 ff; Act 17:22 ff. He was ἄνομος therefore, in the narrow Jewish sense; not so in the true religious sense “in relation to God”; indeed P. is now more than ὑπὸ νόμον , he is ἔννομος Χριστοῦ (= ἐν νόμῳ Χριστοῦ ; cf. Gal 6:2 , Rom 3:27 ; Rom 3:31 ; Rom 8:2 ) non existens exlex Deo, sed inlex Christo (Est.). The Christian stands within the law as entering into its spirit and becoming one with it in nature; he is “in the law of Christ” as he is “in Christ” ( cf. Gal 2:20 , 2Co 5:17 ). This νόμος Χριστοῦ P. expounds in Rom 12:13 (esp. 10), Col 3 , Eph 4:20 to Eph 5:9 , after Joh 13:34 , Mat 5:7 , etc. Its fulfilment is guaranteed by the fact that it is “the law of the Spirit of life in Christ Jesus” (Rom 8:1 ff.), who “dwells in” the Christian (1Co 3:16 ), operating not as an outward yoke but an implanted life. ἵνα κερδάνω τ . ἀνόμους follows τ . ἀνόμοις ὡς ἄνομος after the μὴ ὢν parenthesis, in the manner of the two ἵνα clauses of 1Co 9:20 ( κερδάνω and κερδήσω are the Attic and non-Attic forms of the 1st aor [1378] sbj [1379] ). Describing the third of his self-adaptations, P. resumes the ἐγενόμην of the first, coming home to the situation of his readers: “I became to the weak (not as weak , but actually) weak (see txtl. note), that I might gain the weak”. So well did he enter into the scruples of the timid and half-enlightened (see e.g . 1Co 8:7 ; 1Co 8:10 , Rom 14:1 f.), that he forgot his own strength (1Co 8:4 , Rom 15:1 ) and felt himself “weak” with them: cf. 2Co 11:29 , τίς ἀσθενεῖ , καὶ οὐκ ἀσθενῶ ;

[1375] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1376] tpl. participial.

[1377] participle

[1378] aorist tense.

[1379] subjunctive mood.

1Co 9:22 b sums up (in the pf. γέγονα of abiding fact replacing the historical ἐγενόμην , and with the objective σώσω for the subjective κερδήσω ) the Apostle’s conduct in the various relations of his ministry: “To all men I have become all things, that by all means I might save some”. On πάντως , which varies in sense according to its position and context, see 1Co 9:10 , 1Co 5:10 ; here it is adv [1380] of manner to σώσω , omni quovis modo . “That in all this description of his οἰκονομία or συγκατάβασις P. sets forth no unchristian compliance with men, but the practical wisdom of true Christian love and self-denial in the exercise of his office, this he expects will be self-evident to his readers, so well acquainted with his character (2Co 1:12 ff; 2Co 5:11 ). This kind of wisdom is so much more manifestly the fruit in P. of experience under the discipline of the Spirit, as his temper was the more fiery and uncompromising” (Mr [1381] ); “non mentientis actus, sed compatientis affectus” (Aug [1382] ). This behaviour appeared to his enemies time-serving and duplicity (2Co 1:12 ; 2Co 4:2 ; 2Co 12:16 , Gal 1:10 ).

[1380] adverb

[1381] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1382] Augustine.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 20-22. “And unto the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, though myself not under the law, that I might gain them that are under the law; 21. To them that are without law, as without law, being not without law to God, but under the law through Christ, that I might gain them that are without law; 22. To the weak became I as weak, that I might gain the weak: I am made all things to all, that I might by all means save some.”

We might regard the Jews and those who are under the law as forming only one class of persons, under two different aspects: first in their national, and then in their religious relation. The first term would refer to their language, dress, etc.; the second, to their dependence on the law. But this distinction is somewhat far-fetched. Is it not better to understand by the first term those who were Jews by origin, and to include in the second, with those same Jews, all the proselytes of Gentile origin who accepted the yoke of the Mosaic law?

While, on the one hand, the apostle inflexibly refused every concession in favour of the law, to which an obligatory character could be attached (Gal 2:3-5), he was, on the other hand, equally pliable and accommodating toward any one who might be scandalized by entire independence of legal observances. Thus are explained the circumcision of Timothy (Act 16:3), the vow of Cenchrea (Act 18:18), and the docility of the apostle in regard to the request of James relative to the Nazarite vow at Jerusalem (Act 21:26). The absence of the article before ᾿Ιουδαίους arises from the fact that Paul wishes to designate not the individuals, but the category: Jews. The word νόμος, law, is without article, because what is expressed here, as Holsten says, is the notion of the genus or kind. The omission of the words: though not without law, in the Byz., arises probably from the mistake of a copyist whose eye passed on from the second ὑπὸ νόμον to the third. The proselytes to whom, as well as Jewish Christians, the second part of the verse relates, forms the transition to the Gentiles, ἄνομοι, without law (1Co 9:21).

Vv. 21. The term: them that are without law, is not taken in the sense: rebels to law, as in 2Th 2:8. Its meaning is simply privative: those who are not subject to a law. Paul has made himself like them by taking the freedom secured by Christ from all legal observances which do not come under the permanent moral law. But, while affirming this, he declares himself subject, in his inmost life, to the true law, the Divine will which has become through Christ his personal will. The T. R. reads with K L the datives θεῷ and Χριστῷ, while the Alex. and Greco-Lats. read the genitives θεοῦ and Χριστοῦ. By the dative, Paul says that he is not without law relatively to God in virtue of the inner law, according to which he lives by the fact of his union with Christ. The genitive rather indicates a relation of possession, which in this case cannot well apply to anything except to the law itself. “Not without feeling myself bound by a law of God, seeing that, on the contrary, as Christ’s possession, I carry the law in me.” It must be confessed that the meaning of the first reading is much simpler and more normal. But to explain the two readings one might conjecture an intermediate one: θεοῦ in the first clause, Χριστῷ in the second. In any case, Paul distinguishes three moral states: a life without law, that of the Gentile; a life under the law, that of the Jew (Romans 7); and a life in the law, that of the believer (Romans 8). In the first state the will is given up to its natural tendencies; in the second, it is subject to a rule which controls it from without, and which it obeys only by constraint; in the third, the human will is identified by the Spirit of Christ with the Divine law; comp. Jer 31:33.

For the absence of the article (if we reject τούς with the T. R.), see on 1Co 9:20.

Vv. 22. I think with most commentators, that the weak in this verse denotes Christians who are yet slenderly confirmed, such as those mentioned in chap. 8. No doubt the term gain does not apply to them in the same sense as to the Jews and Gentiles of whom Paul has been speaking; but the consequence of their weakness, if one should scandalize them, by making them return to their Gentile or Jewish life, might yet be to destroy them, as is shown by passages of the Epistles to the Corinthians and to the Hebrews. Paul did not regard them as gained till they were secured against such relapses. Edwards rightly remarks, that we have here exactly the three categories of persons whom Paul mentions in concluding this part, 1Co 10:32: “Jews, Greeks, and the Church of God.”

The ὡς, as, before ἀσθενής, is probably an addition. The apostle may well say that he became weak when he adopted a line of conduct resting on scruples which he did not share.

The last words of the verse sum up the entire passage; they correspond to the first of 1Co 9:19. Not being able to cite all the particular subjects of accommodation, Paul comprehends them in a general expression: τὰ πάντα, all things. Here we have very certainly the neuter employed side by side with the masculine τοῖς πᾶσιν, to all, confirming our interpretation of the πάντων, 1Co 9:19. The words πάντως τινάς, absolutely some, signify: “in any case some at least of the mass,” that is to say, of the multitude of the unbelieving or indifferent whom he met in the capitals of the heathen world where he proclaimed the gospel. No observance appeared to him too irksome, no requirement too stupid, no prejudice too absurd, to prevent his dealing tenderly with it in the view of saving souls.

The word save, which he here substitutes for gain, clearly shows what he understood by this gain; the salvation of his brethren, this formed his riches!

Thus Paul’s conduct was as far removed from the licence or insolent superiority of the liberals of Corinth as from the timorous servility of the weak Christians. Free in respect of everything, he made himself the slave of all from love. What firmness of principle, and at the same time delicacy of conduct, what a combination of strength and gentleness, elevation and humility! How had this fiery steed been tamed and trained by his skilful rider! While preserving his nobility and high spirit, he had acquired the most admirable adaptability. It seems to me difficult to believe that when thus describing his conduct, Paul had not in view the charge of versatility which his adversaries brought against him (2 Corinthians 1). As in the previous passage he had indirectly rectified the consequences which his adversaries drew from his refusal of payment, he wishes here to explain to the Church the alleged inconsistencies with which he was charged in his conduct as to Mosaic observances. It was no matter of inconstancy or guile (1Co 2:15 seq.), but of love.

Thus far the apostle has claimed of believers the renunciation of their rights from regard to the salvation of their neighbour. Now he presses the proud and intractable Corinthians more forcibly, by showing them that it is not their neighbour’s salvation only that is at stake in this matter, but also their own. This new and more pressing consideration is developed on to 1Co 10:22.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_9:20

And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

To the Jews he became as a Jew, i.e. he acted as they acted, he conformed to their usages, observed the law, avowing at the same time that he did it as a matter of accommodation. Wherever the fair inference from his compliance would have been that he regarded these Jewish observances as necessary, he strenuously refused compliance. His conduct in relation to Timothy and Titus, before referred to, shows the principle on which he acted. The former he circumcised, because it was regarded as a concession. The latter he refused to circumcise, because it was demanded as a matter of necessity. There are two things, therefore, to be carefully observed in all cases of concession to the opinions and practices of others: first, that the point conceded be a matter of indifference; for Paul never yielded in the smallest measure to any thing which was in itself wrong. In this his conduct was directly the opposite to that of those who accommodate themselves to the sins of men, or to the superstitious observances of false religions. And secondly, that the concession does not involve any admission that what is in fact indifferent is a matter of moral obligation. The extent to which Paul went to conciliate the Jews may be learnt from what is recorded in Act_21:18-27.

To those under the law. These were not converted Jews, because they were already gained to the gospel, and did not need to be won, which is the sense in which the expression to gain is used in this verse, as he had just spoken of gaining the Jews. Perhaps those under the law, as distinguished from Jews, were proselytes, i.e. Gentiles who had embraced Judaism. But most of these proselytes were not strictly under the law. They acknowledged Jehovah to be the only true God, but did not subject themselves to the Mosaic institutions. The common opinion is, that this clause is only explanatory of the former, To the Jews, i.e. to those under the law, I became as a Jew, i.e. as one under the law.

Not being myself under the law, μὴ ὣν αὐτὸς ὑπὸ νόμον, This clause happened to be omitted from the Elziver edition of the Greek Testament from which our translation was made, and therefore fails in the common English version. It is found, however, in all the more ancient manuscripts, in many of the fathers and early versions, and is therefore adopted by most modern editors. The internal evidence is also in its favor. It was important for Paul to say that although acting as under the law, he was not under it; because it was a fundamental principle of the gospel which he preached, that believers are freed from the law. We are not under law, but under grace, Rom_6:14. It was necessary, therefore, that his compliance with the Jewish law should be recognized as a matter of voluntary concession.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The word (Law) in this place, must be restrained to the ceremonial Law.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Act 16:3; Act 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness.

to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Unto the Jews I became as a Jew] In Ac 16:3, we find that for the sake of the unconverted Jews he circumcised Timothy. See the note there.

To them that are under the law] To those who considered themselves still under obligation to observe its rites and ceremonies, though they had in the main embraced the Gospel, he became as if under the same obligations; and therefore purified himself in the temple, as we find related, Ac 21:26, where also see the notes.

After the first clause, to them that are under the law as under the law, the following words, μη ων αυτος ὑπο νομον, not being myself under the law, are added by ABCDEFG, several others; the later Syriac, Sahidic, Armenian, Vulgate, and all the Itala; Cyril, Chrysostom, Damascenus, and others; and on this evidence Griesbach has received them into the text.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(20) And unto the Jews I became as a Jew.—This and the following verses are a categorical explanation of the previous statements. They show in detail both how he became the slave of all and the reward he had in view in doing so.

For example, of St. Paul’s conformity to Jewish law, see Act_16:3; Act_18:18; Act_20:6; Act_21:26.

To them that are under the law. . . .—Better, To them that are under the Law, as under the Law, not being myself under the Law. These last words are found in all the best MSS., but have been omitted by an oversight of the copyist in the text from which our own translation is made. Those spoken of as “Jews” are, of course, Jews by birth and religion; those “under the Law” are probably proselytes to Judaism. In neither case do they mean Christian converts, for the object of St. Paul’s conduct towards those of whom he here speaks was to win them to the Faith of Christ. He himself was no longer “under the Law” being a Christian (Gal_2:19).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. unto the Jews I became as a few] As in Act_16:3; Act_18:18; Act_21:26; Act_23:6; Act_26:4-6; Act_26:22; Act_26:27. Some of these passages, though they refer to events which occurred after these words were written, are none the less useful as illustrations of St Paul’s principle of action.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

To them that are without law, as without law,.... Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civil laws, by which the more cultivated and civilized nations among them were governed, yet they were without the written law of Moses; a description of the Gentiles, usual with the Jews; see Rom 2:12. And to these the apostle accommodated himself, as if he was without the law; by conversing with them without any difference; by eating any sort of food with them; by not circumcising Titus, when the Jews would have had it done; and by resisting Peter, when he, by his example, would have influenced the Gentiles to have lived as did the Jews:

being not without law to God; or "the law of God", the moral law; for though he was delivered from the curse and condemnation of it, and as a covenant of works, and the ministry of it by Moses, yet not from the matter of it, and obedience to it, as a rule of walk and conversation: and therefore his compliance with the Gentiles was not in anything that was contrary to the moral law; nor did he act as one that had nothing to do with that law, "but" as one that was

under the law to Christ, or "under the law of Christ"; that is, the law of love, which obliged him to take every lawful and proper method for the good of such souls:

that I might gain them that were without law; to believe in Christ for life and salvation, and to serve the law of God as in the hands of Christ, the only Lawgiver and King in his church; in testimony of their gratitude to him, for the blessings of grace received by him, without having any dependence on their obedience to it, for acceptance with God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;

Ver. 20. And unto the Jews, &c.] Not in conforming to their impieties; but, 1. In the use of things indifferent; 2. In merciful compassion toward them.

To them that are under the law] Though not Jews born, yet proselytes, as the Ethiopian eunuch, Cornelius, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And unto the Jews - In this verse, and the two following, Paul states more at length the conduct which he had exhibited, and to which he refers in 1Co 9:19. He had shown this conduct to all classes of people. He had preached much to his own countrymen, and had evinnced these principles there.

I became as a Jew - I complied with their rites, customs, prejudices, as far as I could with a good conscience. I did not needlessly offend them. I did not attack and oppose their views, when there was no danger that my conduct should be mistaken. For a full illustration of Paul’s conduct in this respect, and the principles which influenced him, see the notes on Act 16:3; Act 18:18; Act 21:21-27; Act 23:1-6.

To those that are under the law - This I understand as another form of saying that he conformed to the rites, customs, and even prejudices of the Jews. The phrase “under the law” means undoubtedly the law of Moses; and probably he here refers particularly to those Jews who lived in the land of Judea, as being more “immediately and entirely” under the law of Moses, than those who lived among the Gentiles.

As under the law - That is, I conformed to their rites and customs as far as I could do it. I did not violate them unnecessarily. I did not disregard them for the purpose of offending them; nor refuse to observe them when it could be done with a good conscience. There can be no doubt that Paul, when he was in Judea, submitted himself to the laws, and lived in conformity with them.

That I might gain - That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I became to the Jews as a Jew. That is, upon occasions, not to hinder their conversion, I practised the ceremonies of their law; though I am not under their law, which is no longer obligatory, but only under the new law of Christ. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The ceremonial law died with Christ, Eph 2:15,16, wherefore Christians were not obliged to the performance and observation of it after the death of Christ; but it pleased God for a time to indulge the Jews in the observance of those rites, until they could clearly see, and be fully persuaded of, their liberty from it, with which Christ had made them free; and it was some good time before all those, who from Judaism had turned to Christianity, could be thus persuaded, as we may learn from Gal 4:21, they desired to be under the law. To such, saith the apostle,

I became as a Jew, that is, I observed some rites which the ceremonial law (peculiar to the Jews) required; an instance of which we have, Act 21:23-26, where we find Paul purifying himself (according to the rites of the ceremonial law) with four men which had a vow upon them. The Jews before Christ’s death were

under the law; many of them, though converted to the Christian religion after the death of Christ, apprehended themselves under the law, not as yet seeing the liberty with which Christ had made them free: saith the apostle, I, knowing the will of God, for a time, that the Jews should be indulged as to their weakness,

became as one of them under the law, that I might gain them, that is, reconcile them to the Christian religion, and in some measure prepare them for the receiving the gospel. We have an instance of this in Paul’s practice, Act 16:3, where he circumcised Timothy, because his mother was a Jewess, that he might not irritate the Jews in those quarters, nor estrange them from the doctrine of the gospel. In all this Paul did nothing that was sinful, but only determined himself as to the liberty which God had given him, when he might do or forbear, either doing or forbearing to do, as he saw the one or the other made most for the honour and glory of God in the winning of souls.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Became as a Jew—Not became a Jew. In circumcising Timothy Paul became as a Jew; in refusing to circumcise Titus he refused to become a Jew.

Them that are under the law—But not born Jews; namely, the proselytes to Judaism. His adjustment to these “he proved by non-observance of the law, by the rejection of circumcision, by intercourse with the Gentiles, or by accommodation to their language and arguments, as in Act_14:16-17; Act_17:28; 1Co_8:1-7; 1Co_9:24-27.”— Stanley.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Unto the Jews I became as a Jew. When, for instance, he circumcised Timothy (Act_12:3) and probably Titus also (Gal_2:3; see "Life of St Paul," 1. 412, sqq. ); and he was continuing this principle of action when he took the vow of the Nazarite, (Act_21:21-26) and called himself "a Pharisee, a son of Pharisees". (Act_23:6) To them that are under the Law. That is, not only to Jews, but even to the most rigorous legalists among the Jews. It should be carefully observed that St. Paul is here describing the innocent concessions and compliances which arise from the harmless and generous condescension of a loving spirit. He never sank into the fear of man, which made Peter at Antioch unfaithful to his real principles. He did not allow men to form from his conduct any mistaken inference as to his essential views. He waived his personal predilections in matters of indifference which only affected "the infinitely little.

Vers. 20, 21.

Under the Law and without Law, both to be one for Christ.

The apostle is illustrating what we may call the "Christian law of accommodation," and is urging

(1) the objects for which such accommodation may be permitted; and

(2) the careful limitations under which such accommodation must be put.

There can be no accommodation of Christian principle and truth. The sphere for it is

(1) the expression of principle in adaptation to persons and circumstances; and

(2) things indifferent, such as the wearing of Chinese dress by English missionaries in China, which might seem to have the appearance of disguise, but may be advisable in order not to shock the conservative prejudices of the race. Still, in application to modern life, accommodation, with full preservation of principle, is demanded, and is the secret of gracious and kindly relations in the family, in society, and in the Church. So St. Paul submitted to "take vows," "and be at charges," in accordance with Jewish regulations; and so he accommodated himself to Greek notions, as at Athens, by references to philosophy and poetry. For some illustrations of his method of action, see Act_16:3 Act_18:18 Act_21:26 Act_23:6 Act_26:4, Act_26:5, Act_26:6, Act_26:22, 27; and also Gal_2:3, Gal_2:12, Gal_2:14. In the verses, observe the explanatory parenthesis in ver. 21, which is a kind of apology for the use of the term "without Law." See St. Paul"s argument in Rom_2:14, Rom_2:15. Gentiles might be so regarded by the Jews, who were under well recognized Mosaic rules, but they were really under the living law of Christ, to whom they had yielded heart and life. We notice that

I MEN ARE CLASSED BY THEIR RELATIONS TO LAW. The term "law" may be applied to:

1. The natural conditions under which God has created us and set us. These are known, more or less distinctly, to every man.

2. Particular laws, directly revealed to certain nations of men. Reference here is to the particular revelation of law made to the Jews, which was rendered necessary,

(1) to secure their isolation from other nations; and

(2) to aid them in holding fast the special trust of two truths the unity and the spirituality of God which had been committed to their charge. That Law given to the Jews was

(1) civil,

(2) ceremonial,

(3) moral.

The moral law alone was of permanent obligation; and it was precisely the same moral law that was, in other forms and terms, revealed to the entire human race. The civil and ceremonial laws of Mosaism were but a fence around the moral law, and an aid to keeping it. St. Paul recognized no permanent obligation in it. But seeing he had to do with men who exaggerated the importance of this formal law, he would stand with them on their level, and hope to raise them up to his. The secret of all good teaching, and of all high spiritual influence, is condescending to the level of those whom we would uplift and bless.

II MEN REGARDED AS INDEPENDENT OF LAW. That is, of particular and ceremonial law. The mass of mankind never came under the shadow of Mosaism. Yet they too were "God"s offspring," for whom he surely cared, and to whom, in wise and gracious ways, he had also revealed his will. Such men came under

(1) natural law, written in the conscience;

(2) under social laws, tabulated by rulers and governors; and,

(3) when they became Christians, they voluntarily put themselves under Christ"s living rule, which is the everlasting law of God, finding present daily adaptations precisely to us. To these St. Paul brought the gospel, and he persisted in dealing with them just as they were. He would not require them to come under Jewish yokes in order to gain a Christian standing through Mosaism.

III MEN DEALT WITH ON THEIR COMMON STANDING GROUND. The gospel knows nothing of such peculiarities as "under Law" or "without Law." It recognizes only two standings of men before God.

1. Sinners. And to men, as such, it brings a message of forgiveness and eternal life.

2. In Christ. And to them it brings its varied unfoldings of Christian duty and of Christian privilege. Impress the limits of the adaptations made by the Christian worker. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To the Jews I became as a Jew - Conforming myself in all things to their manner of thinking and living, so far as; I could with innocence. To them that are under the law - Who apprehend themselves to be still bound by the Mosaic law. As under the law - Observing it myself, while I am among them. Not that he declared this to be necessary, or refused to converse with those who did not observe it. This was the very thing which he condemned in St. Peter, Gal. ii, 14.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

PAUL, ALL THINGS TO ALL MEN

20. “To the Jews I became as a Jew that I may gain the Jews.” The Jews were exceedingly punctilious and stickleristic in their observance of the Mosaic law and the Levitical ritual, practicing circumcision, bloody sacrifices, watery catharisms and Nazaritic vows. See how Paul acquiesced in all these rites and ceremonies, though he knew that they were effete, having been verified in Christ. See him at Lystra circumcising Timothy to please the Jews, and at Cenchrea and Jerusalem observing Nazaritic vows and offering sacrifices, all to please the Jews that they might not break with him and reject his Christ. “To those who were under the law as under the law, not being under the law, in order that I may gain those who are under the law.” Among the Jews he acquiesced in the Mosaic legalisms to which they still adhered, lest he might alienate them from the Christ he preached, at the same time knowing well that there was no salvation in all these legal rites and ceremonies, even in the palmy days of the Mosaic dispensation; and in Paul’s day they were even bereft of symbolic value because they had all been verified in Christ. Though null and void, yet they were harmless and could be practiced with impunity. Consequently, while with the Jews, he showed himself loyal to their ritual, that nothing might get in the way of his constant efforts to get them to take his Christ.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

And to the Jews I became as a Jew [not a Jew, but like one], that I might gain Jews [Paul observed the Jewish distinction as to meat ( 1Co_8:13 ); and performed their rites as to vows ( Act_21:26 ); and honored their feasts ( Act_20:16 ); and classed himself among their Pharisees ( Act_23:6 ); and even had circumcision administered ( Act_16:3 ), where it did not interfere with the liberty of Gentiles ( Gal_2:3-5 ). All these were innocent concessions to and harmless compliances with the law. Though Paul was under no obligation to conform his conduct to the prejudices of others, he waived his own predeliction in all matters that were indifferent; but his unbending, unyielding loyalty in all matters of principle was so well known that he does not deem it necessary to state that he never surrendered or sacrificed a single truth or right for any cause]; to them that are under the law [This expression includes proselytes as well as Jews. To these also Paul made harmless concessions], as under the law, not being myself under the law, that I might gain them that are under the law ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

20. Unto the Jews I became as a Jew. With Jews he lived as a Jew in order to reach them. He observed their distinctions of meats, kept feasts, and circumcised Timothy. He observed the law to reach those who kept law.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

20. μὴ ὢν αὐτὸς ὑπὸ νόμον. אABCDEFG Vetus Lat. Vulg. Rec. omits the words with Peshito. It is curious that Chrysostom has the words in his Commentary, but makes no remark on them, while in other places he omits them when citing the passage. It is impossible to account for the insertion of the words, while Act 21:21-26 would fully account for their omission. Origen has the equivalent phrase ἐλεύθερος ὢν ἀπὸ τοῦ εἶναι ὑπὸ νόμον.

20. τοῖς Ἰουδαίοις ὡς Ἰουδαῖος. As in Act 16:3; Act 18:18; Act 21:26; Act 23:6; Act 26:4-6; Act 26:22; Act 26:27. Some of these passages, though they refer to events which occurred after these words were written, are none the less useful as illustrations of St Paul’s principle of action.

Ἰουδαίους. As R.V., Jews, not ‘the Jews,’ as A.V.

ὑπὸ νόμον. νόμος here, though without the article, must be interpreted of the law of Moses; the distinction between these and the Jews of which he has just spoken may be that he is here speaking of proselytes.

μὴ ὢν αὐτὸς ὑπὸ νόμον. See Critical Note. The omission, if the words are genuine, may have been intentional or may have been due to the repetition of ὑπὸ νόμον. It is clear, however, that St Paul, though regarding himself as quite free to carry out the precepts of the Law when he pleased (see Act 21:26) and believing that it was not necessary for the Jews to renounce their national customs, considered himself free from the obligation of the Jewish law by virtue of Christ’s death. See Rom 7:4; Gal 2:19; Gal 5:18; Eph 2:15 Col 2:14.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20-22.] Specializes the foregoing assertion πᾶσιν ἐμ. ἐδούλωσα, by enumerating various parties to whose weaknesses he had conformed himself, in order to gain them.

20. τοῖς Ἰουδ. ὡς Ἰουδ.] See examples, Act 16:3; Act 21:26. οὐκ εἶπεν, Ἰουδαῖος, ἀλλʼ ὡς Ἰουδαῖος, ἵνα δείξῃ ὅτι οἰκονομία τὸ πρᾶγμα ἦν, Theophyl. after Chrys. The Jews here are not Jewish converts, who would be already won in the sense of this passage.

τοῖς ὑπὸ νόμον …] These again are not Jewish converts (see above); nor proselytes, who would not be thus distinguished from other Jews, but are much the same as Ἰουδαῖοι, only to the number of these the Apostle did not belong, not being himself (αὐτός contrasts with ὡς above) under the law, whereas he was nationally a Jew.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. He now gives examples of his becoming a slave to all. He is the slave of Christ, and becomes a slave to others, in order, like a faithful οἰκονόμος, to make gains for his Master. An οἰκονόμος (see above) might be a slave. ‘And (καί epexegetic) I behaved to the Jews as a Jew,’ e.g. in circumcising Timothy at Lystra (Act 16:3.). Cf. Act 21:26.

τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον. ‘To them that are under Law I behaved as one under Law.’ The context shows clearly that νόμος here means the Mosaic Law as a whole: but the sentence is not a mere explication of the preceding one. The one refers to nationality, the other to religion; and there were some who were under the Mosaic Law who were not Jews by race. The Apostle includes all who are not heathen.

μὴ ὤν αὐτὸς ὑπὸ νόμον. ‘Though I knew that I was not myself under Law.’ He does not say οὐκ ὤν, which might refer to a fact of which he was not aware: but οὐ with participles is rare in N.T. The parenthesis is remarkable as showing how completely St Paul had broken with Judaism. See Dobschüitz, Probleme, p. 82. In commenting on this verse Origen indicates that he was not the first to do so; τινὲς ἐξήτησαν τίς ἡ διαφορὰ τῶν ὑπὸ τὸν νόμον παρὰ τοὺς Ἰουδαίους. See on 1:24.

This parenthesis is omitted in D3 K, Copt. Aeth. AV., but is clearly to be inserted with א A B C D* E F G P, Vulg. Arm. RV. The omission is probably due to homoeoteleuton, νόμον to νόμον.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Them that are under the law. The distinction between this class and Jews is differently explained. Some, Jews, viewed nationally; under the law, viewed religiously. Others, Jews by origin, and Gentile proselytes. Others understand by those under the law, rigid Jews, Pharisees. The first explanation seems preferable.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.