1 Corinthians 9:20
To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law.
To the Jews I became like a Jew
In this phrase, Paul emphasizes his adaptability and willingness to identify with the Jewish people to share the Gospel effectively. The Greek word for "became" (ἐγενόμην, egenomēn) suggests a transformation or adaptation. Historically, Paul was a Jew by birth and a Pharisee by training (Philippians 3:5), which gave him a deep understanding of Jewish customs and laws. His approach was not deceitful but strategic, aiming to bridge cultural gaps. This reflects the missionary heart of Paul, who sought to remove any barriers to the Gospel.

to win the Jews
The word "win" (κερδήσω, kerdēsō) in Greek implies gaining or acquiring something valuable. Paul's mission was to lead the Jewish people to Christ, recognizing their unique covenantal history with God. This reflects a deep love and respect for his own people, as seen in Romans 9:1-5, where Paul expresses his sorrow for Israel's unbelief. His goal was not to impose but to invite them into the fullness of their faith through Christ.

To those under the law
This phrase refers to Jews who strictly adhered to the Mosaic Law. The "law" (νόμος, nomos) here is the Torah, the first five books of the Old Testament, which were central to Jewish life and identity. Paul acknowledges the importance of the law in Jewish tradition, yet he understands that Christ fulfilled the law (Matthew 5:17). His approach was to respect their observance while gently guiding them to the freedom found in Christ.

I became like one under the law
Paul's willingness to live as one "under the law" demonstrates his flexibility in ministry. He was not bound by the law for his righteousness, as he knew that salvation comes through faith in Christ alone (Galatians 2:16). However, he chose to observe certain customs to avoid offending those he sought to reach. This reflects a principle of Christian liberty used for the sake of others, as seen in 1 Corinthians 8:9.

(though I myself am not under the law)
Here, Paul clarifies his position in Christ. He is free from the law's demands because of the grace of God. This parenthetical statement highlights the new covenant reality that believers are justified by faith, not by works of the law (Romans 3:28). It underscores the transformative power of the Gospel, which liberates from the law's condemnation (Romans 8:1).

to win those under the law
Paul's ultimate aim was to "win" those who were under the law, leading them to the truth of the Gospel. His strategy was to meet people where they were, respecting their traditions while pointing them to the fulfillment of those traditions in Jesus Christ. This reflects the heart of evangelism: to lovingly and respectfully guide others to the saving knowledge of Christ, using wisdom and cultural sensitivity.

Persons / Places / Events
1. Paul the Apostle
The author of 1 Corinthians, Paul was a key figure in the early Christian church, known for his missionary journeys and epistles. He was a Jew by birth and a Roman citizen, which gave him a unique perspective and ability to connect with diverse groups.

2. The Jews
Referring to the Jewish people, who were under the Mosaic Law. Paul, being a Jew himself, understood their customs and traditions.

3. The Law
This refers to the Mosaic Law, which was central to Jewish life and religious practice. Paul often addressed the relationship between the Law and the Gospel in his letters.

4. Corinth
A major city in ancient Greece where Paul established a church. The city was known for its diversity and was a hub of trade and culture, making it a strategic location for spreading the Gospel.

5. The Early Church
The community of believers in the first century who were navigating the challenges of living out their faith in a diverse and often hostile environment.
Teaching Points
Cultural Adaptability for the Gospel
Paul’s approach teaches us the importance of understanding and respecting cultural contexts to effectively share the Gospel. We should be willing to adapt our methods without compromising the message.

Balancing Law and Grace
While Paul respected the Law, he emphasized that salvation is through grace. Christians today must navigate the balance between legalism and the freedom found in Christ.

Missionary Mindset
Paul’s example encourages believers to adopt a missionary mindset, seeking to understand and reach people where they are, whether in our local communities or abroad.

Unity in Diversity
The early church was diverse, and Paul’s actions remind us of the importance of unity in the body of Christ, transcending cultural and ethnic boundaries.

Personal Sacrifice for the Sake of Others
Paul’s willingness to become “like a Jew” demonstrates the importance of personal sacrifice and humility in our efforts to share the Gospel.
Bible Study Questions
1. How can we apply Paul’s example of cultural adaptability in our own efforts to share the Gospel in diverse communities today?

2. In what ways can we ensure that we are not compromising the Gospel message while adapting our methods to reach different groups?

3. How does understanding the balance between law and grace help us in our personal walk with Christ and in our interactions with others?

4. What are some practical steps we can take to promote unity within the diverse body of Christ in our local church?

5. Reflect on a time when you had to make a personal sacrifice for the sake of others. How did this experience help you grow in your faith and witness?
Connections to Other Scriptures
Acts 16:3
Paul circumcised Timothy to avoid offending the Jews they were ministering to, demonstrating his willingness to adapt for the sake of the Gospel.

Galatians 2:11-14
Paul confronts Peter for withdrawing from Gentile believers, highlighting the tension between Jewish customs and the freedom found in Christ.

Philippians 3:5-6
Paul describes his Jewish heritage and adherence to the Law, providing context for his ability to relate to the Jews.
A True MinisterA. F. Barfield.1 Corinthians 9:1-22
Abstinence from Rightful PrivilegesF. W. Robertson, M. A.1 Corinthians 9:1-22
Maintenance of the MinistryM. Dods, D. D.1 Corinthians 9:1-22
Ministerial IndependenceJ. Lyth, D. D.1 Corinthians 9:1-22
Signs of ApostleshipProf. J. R. Thomson.1 Corinthians 9:1-22
The Claims of the Christian MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
The Leading Characteristics of a Truly Great Gospel MinisterD. Thomas, D. D.1 Corinthians 9:1-22
The Right of the Ministry to SupportJ. Lyth, D. D.1 Corinthians 9:1-22
The Seal of ApostleshipJ. Lyth, D. D.1 Corinthians 9:1-22
The Successful MinisterJ. Lyth, D. D.1 Corinthians 9:1-22
Reasons for This Self DenialC. Lipscomb 1 Corinthians 9:15-23
St. Paul an ExceptionR. Tuck 1 Corinthians 9:15-23
Ministerial Pliancy and AdaptationJ.R. Thomson 1 Corinthians 9:19-23
The Principle of AccommodationH. Bremner 1 Corinthians 9:19-23
Under the Law and Without Law, Both to be One for ChristR. Tuck 1 Corinthians 9:20, 21
Adaptation Essential to PersuasionH. O. Mackey.1 Corinthians 9:20-22
Adaptation Essential to Soul WinningMrs. Oliphaut.1 Corinthians 9:20-22
Adaptation in a MinisterC. H. Spurgeon.1 Corinthians 9:20-22
All Things Dared for SoulsC. H. Spurgeon.1 Corinthians 9:20-22
All Things to All MenJ. B. Owen, M. A.1 Corinthians 9:20-22
Apostolical SympathyJ. H. Newman, D. D.1 Corinthians 9:20-22
By All Means Save SomeC. H. Spurgeon.1 Corinthians 9:20-22
CompromisesJ. Walker, D. D.1 Corinthians 9:20-22
Fish Must be Angled for with the Right BaitH. O. Mackey.1 Corinthians 9:20-22
Moral Identification with OthersD. Thomas, D. D.1 Corinthians 9:20-22
Paul's VersatilityJ. Stalker, D. D.1 Corinthians 9:20-22
Power of TactColton.1 Corinthians 9:20-22
Sacrifice for Souls1 Corinthians 9:20-22
Soul Saving Our One BusinessC. H. Spurgeon.1 Corinthians 9:20-22
The Christian LawJ. Lyth, D. D.1 Corinthians 9:20-22
The Flexibility of ChristianityDean Goulburn.1 Corinthians 9:20-22
The Law of Spiritual AccommodationHom. Monthly1 Corinthians 9:20-22
Wisdom Needed for UsefulnessA. Duff, D. D.1 Corinthians 9:20-22
Wisdom of Adaptation1 Corinthians 9:20-22
People
Barnabas, Cephas, Christians, Corinthians, Paul, Peter
Places
Corinth
Topics
Although, Gain, Jew, Jews, Law, Myself, News, Order, Though, Win
Dictionary of Bible Themes
1 Corinthians 9:16-23

     6696   necessity

1 Corinthians 9:19-22

     8239   earnestness

1 Corinthians 9:19-23

     5109   Paul, apostle
     5811   compromise
     8356   unselfishness

1 Corinthians 9:19-27

     5773   abstinence, discipline

Library
Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others,
Martin Luther—Epistle Sermons, Vol. II

How the victor Runs
So run, that ye may obtain.'--1 COR. ix. 24. 'So run.' Does that mean 'Run so that ye obtain?' Most people, I suppose, superficially reading the words, attach that significance to them, but the 'so' here carries a much greater weight of meaning than that. It is a word of comparison. The Apostle would have the Corinthians recall the picture which he has been putting before them--a picture of a scene that was very familiar to them; for, as most of us know, one of the most important of the Grecian
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

'Concerning the Crown'
'They do it to obtain a corruptible crown, but we are incorruptible.'--1 COR. ix. 25. One of the most famous of the Greek athletic festivals was held close by Corinth. Its prize was a pine-wreath from the neighbouring sacred grove. The painful abstinence and training of ten months, and the fierce struggle of ten minutes, had for their result a twist of green leaves, that withered in a week, and a little fading fame that was worth scarcely more, and lasted scarcely longer. The struggle and the discipline
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Sin of Silence
'For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the Gospel! 17. For if I do this thing willingly, I have a reward.'--1 COR. ix. 16, 17. The original reference of these words is to the Apostle's principle and practice of not receiving for his support money from the churches. Gifts he did accept; pay he did not. The exposition of his reason is interesting, ingenuous, and chivalrous. He strongly asserts his right, even
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

A Servant of Men
'For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 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; 21. To them that are without law, as without law, (being not without law to God, but under the law to 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
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Preach the Gospel
Now, these words of Paul, I trust, are applicable to many ministers in the present day; to all those who are especially called, who are directed by the inward impulse of the Holy Spirit to occupy the position of gospel ministers. In trying to consider this verse, we shall have three inquiries this morning:--First, What is it to preach the gospel? Secondly, Why is it that a minister has nothing to glorify of? And thirdly, What is that necessity and that woe, of which it is written, "Necessity is laid
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

The Heavenly Race
And now, in entering upon the text, I shall have to notice what it is we are to run for: "So run that ye may obtain;" secondly, the mode of running, to which we must attend--"So run that ye may obtain;" and then I shall give a few practical exhortations to stir those onward in the heavenly race who are flagging and negligent, in order that they may at last "obtain." I. In the first place, then, WHAT IS IT THAT WE OUGHT TO SEEK TO OBTAIN? Some people think they must be religious, in order to be respectable.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Now the God of Hope Fill You with all Joy and Peace in Believing," &C.
Rom. xv. 13.--"Now the God of hope fill you with all joy and peace in believing," &c. It is usual for the Lord in his word to turn his precepts unto promises, which shows us, that the commandments of God do not so much import an ability in us, or suppose strength to fulfil them, as declare that obligation which lies upon us, and his purpose and intention to accomplish in some, what he requires of all: and therefore we should accordingly convert all his precepts unto prayers, seeing he hath made
Hugh Binning—The Works of the Rev. Hugh Binning

Bunyan -- the Heavenly Footman
John Bunyan was born in the village of Elstow, near Bedford, England, in 1628. Because of his fearless preaching he was imprisoned in Bedford jail from 1660 to 1672, and again for six months in 1675, during which latter time it is said his wonderful "Pilgrim's Progress" was written. While his sermons in their tedious prolixity share the fault of his time, they are characterized by vividness, epigrammatic wit, and dramatic fervor. The purity and simplicity of his style have been highly praised, and
Various—The World's Great Sermons, Vol. 2

Against Vain Judgments of Men
"My Son, anchor thy soul firmly upon God, and fear not man's judgment, when conscience pronounceth thee pious and innocent. It is good and blessed thus to suffer; nor will it be grievous to the heart which is humble, and which trusteth in God more than in itself. Many men have many opinions, and therefore little trust is to be placed in them. But moreover it is impossible to please all. Although Paul studied to please all men in the Lord, and to become all things to all men,(1) yet nevertheless
Thomas A Kempis—Imitation of Christ

Apostles To-Day?
"Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are ye not my work in the Lord?"--1 Cor. ix. 1. We may not take leave of the apostolate without a last look at the circle of its members. It is a closed circle; and every effort to reopen it tends to efface a characteristic of the New Covenant. And yet the effort is being made again and again. We see it in Rome's apostolic succession; in the Ethical view gradually effacing the boundary-line between the apostles and believers;
Abraham Kuyper—The Work of the Holy Spirit

Though in Order to Establish this Suitable Difference Between the Fruits or Effects of virtue and vice,
so reasonable in itself, and so absolutely necessary for the vindication of the honour of God, the nature of things, and the constitution and order of God's creation, was originally such, that the observance of the eternal rules of justice, equity, and goodness, does indeed of itself tend by direct and natural consequence to make all creatures happy, and the contrary practice to make them miserable; yet since, through some great and general corruption and depravation, (whencesoever that may have
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

An Essay on the Scriptural Doctrine of Immortality
AN ESSAY ON THE SCRIPTURAL DOCTRINE OF IMMORTALITY BY THE REV. JAMES CHALLIS, M.A., F.R.S., F.R.A.S. PLUMIAN PROFESSOR OF ASTRONOMY AND EXPERIMENTAL PHILOSOPHY IN THE UNIVERSITY OF CAMBRIDGE, AND FELLOW OF TRINITY COLLEGE. Anagke gar moi epikeitai ouai gar moi estin, ean me euaggelzumai --1 Cor. ix. 16 RIVINGTONS London, Oxford, and Cambridge MDCCCLXXX RIVINGTONS London . . . . . . Waterloo Place Oxford . . . . . . Magdalen Street Cambridge . . . . Trinity Street [All rights reserved]
James Challis—An Essay on the Scriptural Doctrine of Immortality

Concerning Christian Liberty
CHRISTIAN faith has appeared to many an easy thing; nay, not a few even reckon it among the social virtues, as it were; and this they do, because they have not made proof of it experimentally, and have never tasted of what efficacy it is. For it is not possible for any man to write well about it, or to understand well what is rightly written, who has not at some time tasted of its spirit, under the pressure of tribulation. While he who has tasted of it, even to a very small extent, can never write,
Martin Luther—First Principles of the Reformation

The Edict of Banishment, 1729-1736.
But Zinzendorf was not long allowed to tread the primrose path of peace. As the news of his proceedings spread in Germany, many orthodox Lutherans began to regard him as a nuisance, a heretic, and a disturber of the peace; and one critic made the elegant remark: "When Count Zinzendorf flies up into the air, anyone who pulls him down by the legs will do him a great service." He was accused of many crimes, and had many charges to answer. He was accused of founding a new sect, a society for laziness;
J. E. Hutton—History of the Moravian Church

But He Speaks More Openly in the Rest which He Subjoins...
9. But he speaks more openly in the rest which he subjoins, and altogether removes all causes of doubting. "If we unto you," saith he, "have sown spiritual things, is it a great matter if we shall reap your carnal things?" What are the spiritual things which he sowed, but the word and mystery of the sacrament of the kingdom of heaven? And what the carnal things which he saith he had a right to reap, but these temporal things which are indulged to the life and indigency of the flesh? These however
St. Augustine—Of the Work of Monks.

Hence Arises Another Question; for Peradventure one May Say...
23. Hence arises another question; for peradventure one may say, "What then? did the other Apostles, and the brethren of the Lord, and Cephas, sin, in that they did not work? Or did they occasion an hindrance to the Gospel, because blessed Paul saith that he had not used this power on purpose that he might not cause any hindrance to the Gospel of Christ? For if they sinned because they wrought not, then had they not received power not to work, but to live instead by the Gospel. But if they had received
St. Augustine—Of the Work of Monks.

We are not Binding Heavy Burdens and Laying them Upon Your Shoulders...
37. We are not binding heavy burdens and laying them upon your shoulders, while we with a finger will not touch them. Seek out, and acknowledge the labor of our occupations, and in some of us the infirmities of our bodies also, and in the Churches which we serve, that custom now grown up, that they do not suffer us to have time ourselves for those works to which we exhort you. For though we might say, "Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the
St. Augustine—Of the Work of Monks.

And He Comes Back Again, and in all Ways...
10. And he comes back again, and in all ways, over and over again, enforceth what he hath the right to do, yet doeth not. "Do ye not know," saith he, "that they which work in the temple, eat of the things which are in the temple? they which serve the altar, have their share with the altar? So hath the Lord ordained for them which preach the Gospel, to live of the Gospel. But I have used none of these things." [2500] What more open than this? what more clear? I fear lest haply, while I discourse wishing
St. Augustine—Of the Work of Monks.

But Now, that as Bearing with the Infirmity of Men He did This...
12. But now, that as bearing with the infirmity of men he did this, let us hear what follows: "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. To them that are under the law, I became as under the law, that I might gain them that are under the law; to them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law." [2505] Which thing he did, not with craftiness
St. Augustine—Of the Work of Monks.

There Resulteth Then from all These this Sentence...
41. There resulteth then from all these this sentence, that a lie which doth not violate the doctrine of piety, nor piety itself, nor innocence, nor benevolence, may on behalf of pudicity of body be admitted. And yet if any man should propose to himself so to love truth, not only that which consists in contemplation, but also in uttering the true thing, which each in its own kind of things is true, and no otherwise to bring forth with the mouth of the body his thought than in the mind it is conceived
St. Augustine—On Lying

The Great Synod Has Stringently Forbidden any Bishop, Presbyter...
The great Synod has stringently forbidden any bishop, presbyter, deacon, or any one of the clergy whatever, to have a subintroducta dwelling with him, except only a mother, or sister, or aunt, or such persons only as are beyond all suspicion. Notes. Ancient Epitome of Canon III. No one shall have a woman in his house except his mother, and sister, and persons altogether beyond suspicion. Justellus. Who these mulieres subintroductæ were does not sufficiently appear...but they were neither wives
Philip Schaff—The Seven Ecumenical Councils

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