TRV
Translation
King James Version
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;
Complete Jewish Bible
That is, with Jews, what I did was put myself in the position of a Jew, in order to win Jews. With people in subjection to a legalistic perversion of the Torah, I put myself in the position of someone under such legalism, in order to win those under this legalism, even though I myself am not in subjection to a legalistic perversion of the Torah.
Berean Standard Bible
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.
American Standard Version
And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;
World English Bible Messianic
To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
Geneva Bible (1599)
And vnto the Iewes, I become as a Iewe, that I may winne the Iewes: to them that are vnder the Lawe, as though I were vnder the Lawe, that I may winne them that are vnder the Lawe:
Young's Literal Translation
and I became to the Jews as a Jew, that Jews I might gain; to those under law as under law, that those under law I might gain;
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In the KJVVerse 28,561 of 31,102
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Commentary on 1 Corinthians 9 verses 19–23
19 ¶ 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 things to all men, that I might by all means save some.
23 And this I do for the gospel's sake, that I might be partaker thereof with you.
The apostle takes occasion from what he had before discoursed to mention some other instances of his self-denial and parting with his liberty for the benefit of others.
I. He asserts his liberty (Co1 9:19): Though I be free from all men. He was free-born, a citizen of Rome. He was in bondage to none, nor depended upon any for his subsistence; yet he made himself a servant to all, that he might gain the more. He behaved as a servant; he laboured for their good as a servant; he was careful to please, as a servant to his master; he acted in many cases as if he had no privileges; and this that he might gain the more, or make the more converts to Christianity. He made himself a servant, that they might be made free.
II. He specifies some particulars wherein he made himself a servant to all. He accommodated himself to all sorts of people. 1. To the Jews, and those under the law, he became a Jew, and as under the law, to gain them. Though he looked on the ceremonial law as a yoke taken off by Christ, yet in many instances he submitted to it, that he might work upon the Jews, remove their prejudices, prevail with them to hear the gospel, and win them over to Christ. 2. To those that are without the law as without law that is, to the Gentiles, whether converted to the Christian faith or not. In innocent things he could comply with people's usages or humours for their advantage. He would reason with the philosophers in their own way. And, as to converted Gentiles, he behaved among them as one that was not under the bondage of the Jewish laws, as he had asserted and maintained concerning them, though he did not act as a lawless person, but as one who was bound by the laws of Christ. He would transgress no laws of Christ to please or humour any man; but he would accommodate himself to all men, where he might do it lawfully, to gain some. Paul was the apostle of the Gentiles, and so, one would have thought, might have excused himself from complying with the Jews; and yet, to do them good, and win them over to Christ, he did, in innocent things, neglect the power he had to do otherwise, and conformed to some of their usages and laws. And though he might, by virtue of that character, have challenged authority over the Gentiles, yet he accommodated himself, as much as he innocently might, to their prejudices and ways of thinking. Doing good was the study and business of his life; and, so that he might reach this end, he did not stand on privileges and punctilios. 3. To the weak he became as weak, that he might gain the weak, Co1 9:22. He was willing to make the best of them. He did not despise nor judge them, but became as one of them, forbore to use his liberty for their sake, and was careful to lay no stumbling-block in their way. Where any, through the weakness of their understanding, or the strength of their prejudices, were likely to fall into sin, or fall off from the gospel into heathen idolatry, through his use of his liberty, he refrained himself. He denied himself for their sakes, that he might insinuate into their affections, and gain their souls. In short, he became all things to all men, that he might by all means (all lawful means) gain some. He would not sin against God to save the soul of his neighbour, but he would very cheerfully and readily deny himself. The rights of God he could not give up, but he might resign his own, and he very often did so for the good of others.
III. He assigns his reason for acting in this manner (Co1 9:23): This I do for the gospel's sake, and that I may be partaker thereof with you; that is, for the honour of Christ, whose the gospel is, and for the salvation of souls, for which it was designed, and that he and they might communicate in the privileges of it, or partake together of them. For these ends did he thus condescend, deny himself as to his liberty, and accommodate himself to the capacities and usages of those with whom he had to do, where he lawfully might. Note, A heart warmed with zeal for God, and breathing after the salvation of men, will not plead and insist upon rights and privileges in bar to this design. Those manifestly abuse their power in the gospel who employ it not to edification but destruction, and therefore breathe nothing of its spirit.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–23. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 1
"For not only for the Hebrews and those that are under the law "according to the apostle, "is it right to become a Jew, but also a Greek for the sake of the Greeks, that we may gain all.".
Also in the Epistle to the Colossians he writes, "Admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ.".
Let a man milk the sheep's milk if he need sustenance: let him shear the wool if he need clothing. And in this way let me produce the fruit of the Greek erudition.
, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.
TertullianAD 220
The Prescription Against Heretics
But, inasmuch as our very perverse cavillers obtrude the rebuke in question for the set purpose of bringing the earlier doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was "made all things to all men-to the Jews a Jew," to those who were not Jews as one who was not a Jew-"that he might gain all." Therefore it was according to times and persons and causes that they used to censure certain practices, which they would not hesitate themselves to pursue, in like conformity to times and persons and causes.
TertullianAD 220
Against Marcion Book V
Their truth may be inferred from their agreement with the apostle's own profession, how "to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law,"-and so here with respect to those who come in secretly,-"and lastly, how he became all things to all men, that he might gain all." Now, inasmuch as the circumstances require such an interpretation as this, no one will refuse to admit that Paul preached that God and that Christ whose law he was excluding all the while, however much he allowed it, owing to the times, but which he would have had summarily to abolish if he had published a new god.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Did Paul merely pretend to be all things to all men, in the way that flatterers do? No. He was a man of God and a doctor of the spirit who could diagnose every pain, and with great diligence he tended them and sympathized with them all. We all have something or other in common with everyone. This empathy is what Paul embodied in dealing with each particular person.
John ChrysostomAD 407
Homily on 1 Corinthians 22
"And I became," says he, "to the Jews as a Jew, that I might gain Jews." And how did this take place? When he circumcised that he might abolish circumcision. Wherefore he said not, "a Jew," but, "as a Jew," which was a wise arrangement. What sayest thou? The herald of the world and he who touched the very heavens and shone so bright in grace, doth he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself.
"To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law." Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but "under the law," the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet "under the law." And when was he under the law? When he shaved his head; when he offered sacrifice. Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?
Augustine of HippoAD 430
A person who nurses a sick man becomes, in a sense, sick himself, not by pretending to have a fever but by thinking sympathetically how he would like to be treated if he were sick himself. Letter , To Jerome.
Augustine of HippoAD 430
Paul was not pretending to be what he is not but showing compassion. Letter , To Jerome.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 9:20, the Apostle Paul articulates a foundational principle of his evangelistic methodology: strategic contextualization. He explains his deliberate choice to identify with Jewish people, even adopting their customs and living "as a Jew" and "as under the law," not out of theological compromise, but with the singular, overriding purpose of removing barriers and effectively communicating the Gospel to them, thereby "gaining" them for Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is characterized by striking Parallelism, specifically a form of chiasmus or mirror parallelism in its structure: "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." This rhetorical device emphasizes the consistent principle applied to distinct but related groups. The deliberate Repetition of the phrase "that I might gain" powerfully underscores Paul's singular, driving motivation: the salvation of souls. Furthermore, the verse presents a subtle Paradox: Paul, who vigorously preached freedom from the Law, willingly placed himself "as under the law" in practice. This apparent contradiction highlights the depth of his self-sacrificial love and strategic acumen for the sake of the Gospel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's principle of contextualization in 1 Corinthians 9:20 is deeply rooted in the theological conviction of the Gospel's universal applicability and the imperative for believers to share it effectively. It demonstrates a profound love for lost souls, prioritizing their eternal salvation over personal comfort, cultural preferences, or even perceived rights. This approach reflects a nuanced understanding that while the core message of salvation through Christ remains immutable, its presentation can and should be adapted to resonate with diverse audiences. It's about building bridges, removing unnecessary stumbling blocks, and demonstrating empathy, all without compromising the truth of God's Word. This willingness to adapt for the sake of winning others is a hallmark of truly Christ-like servanthood.
REFLECTION AND APPLICATION
Paul's example in 1 Corinthians 9:20 offers a timeless and profound challenge to believers today. It calls us to move beyond insular cultural preferences and personal comfort zones in our efforts to share the Gospel. Genuine love for others compels us to understand their worldview, their cultural norms, and their unique spiritual questions. This means being willing to adapt our communication style, our methods, and even our non-essential practices to connect effectively with those who are different from us, always with the ultimate goal of leading them to Christ. This requires humility to listen, discernment to distinguish between essential truths and cultural preferences, and a willingness to lay aside personal "rights" for the sake of another's salvation. It is about being relatable and accessible without ever compromising the unchanging truth of the Gospel.
Questions for Reflection
FAQ
Was Paul being hypocritical by becoming "as a Jew" after teaching freedom from the Law?
Answer: No, Paul was not being hypocritical. His actions were a strategic application of his missionary principle, not a theological compromise. Paul consistently taught that salvation comes by grace through faith in Jesus Christ, not by adherence to the Mosaic Law (Galatians 2:16). His willingness to live "as a Jew" when among Jews was a demonstration of cultural sensitivity and empathy, aimed at removing unnecessary social or cultural stumbling blocks to the Gospel. He distinguished between essential truths of faith and non-essential cultural practices. His goal was always to "gain" souls, not to endorse a works-based righteousness. This aligns with his broader teaching to be "wise as serpents and innocent as doves" (Matthew 10:16).
CHRIST-CENTERED FULFILLMENT
Paul's radical commitment to contextualization in 1 Corinthians 9:20 is a profound echo of the ultimate act of divine contextualization: the incarnation of Jesus Christ. God, in His infinite wisdom and love, did not merely send a message from afar to a fallen humanity, but He Himself "became flesh and dwelt among us" (John 1:14). The eternal Son of God, though fully divine, "emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:7). Jesus entered our human condition, bore our weaknesses, experienced our temptations, and lived under the very Law that humanity had failed to keep, yet without sin (Hebrews 4:15). This ultimate act of divine identification and self-abasement was "that he might gain" humanity, reconciling us to God through His sacrificial death on the cross (2 Corinthians 5:19). Paul's willingness to become "as a Jew" for the sake of the Gospel is a Spirit-empowered reflection of Christ's own condescension and self-sacrifice, demonstrating that genuine evangelism flows from a heart shaped by the self-giving love of God in Christ Jesus, who became like us so that we might become like Him.