ὑπὸ "νόµον "κερδήσω: 21. τοῖς " ἀνόμοις ὡς " ἄνομος, μὴ
3Α. fot lat exact ὢν " ἄνομος Θεῷ 2 ANN’ * ἔννομος Χριστῷ,” ἵνα "κερδήσω ὃ " dvdpous 4
meaning,
Actsii.23; 22a, ἐγενόμην τοῖς 7 ἀσθενέσιν ὡς ὅ 7 ἀσθενής, ἵνα τοὺς 7 ἀσθενεῖς
also
Wisd "κερδήσω: 220. "τοῖς * πᾶσι γέγονα τὰ ὃ πάντα, ἵνα " πάντως” τινὰς 7
XVii. 2. -ως, Rom.
ii. 12. x Acts xix. 39; “law-abiding” in cl. Gr. 15; Rom. xi. 32; Eph. iv. 13; Phil. ii. 2r; Mk. xiv. 64.
y See i. 25 and iv. 1Ο.
Σχ. 17; 2 Cor. ¥v. 10, a See v. 10.
1 Insert µη ων αντος νπο νοµον all πποο. but K, and many minn., latt. vg. sah. syrP-, Or., Cyr., Dam., Aug.—lost through homeeoteleuton (repeated υπο vopov).
?@eov... Ἀριστον: all uncc. but DeKL.
® «ep Sava, all uncc. but ΜΕΡΕΙ, The same MSS., κερδησω in context. Srous avopovs: all uncc. but RcGKL.
° Om. ως S*AB de vg., Or., Cyp., Amb., Ambrst.
° Om. τα all pre-Syrian uncc.
Ἱ παντας (for παντως τινας), the Westerns, including vg.: ut omnes facerem salvos.
vépov enlarges the category τ. “lovdaiaus by including circumcised proselytes (see Gal. v. 1-3); and @s ὑπὸ νόµον defines Paul’s Judaism as subjection, by way of accommodation, to legal observance, to which the ptpl. phrase (wanting ir the T.R.), μὴ Sv αὐτὸς ὑπὸ νόµον, intimates that he is πο longer bound in principle — 7 with ptp. implying subjective stand- point (“ not being in my view’’), and αὐτὸς denoting on my part, of and for myself (cf. Rom. vii. 25). P.’s self-denying conform- ity to legal environment brought on him the reproach of “still preaching circum- cision’ (Gal. ν. rr).—In relation to Gen- tiles also he takes an attitude open to misunderstanding and which he wishes to guard: ‘‘to those out-of-law (7. avd- sous) 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 be- yond the pale of Mosaism (see Rom. ii. g-16, etc.): Paul became this to Gentiles (Gal. iv. 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 Acts xiv. 15 ff., xvii. 22 ff. He was ὄνομος 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. vi. 2, Rom. iii, 27, 31, viii. 2)---1οη ex- istens 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. ii.
20, 2 Cor. ν. 17). This νόµος Χριστοῦ P. expounds in Rom. xii., xiii. (esp. το), Col. iii., Eph. iv. 20-v. 9, after John xiii. 34, Matt. v.-vii., etc. Its fulfilment is guaranteed by the fact that it is “the law of the Spirit of life in Christ Jesus” (Rom. viii. 1 ff.), who “ dwells in” the Christian (iii. 16), operating not as an outward yoke but an implanted life.—tva κερδάνω 7. ἀνόμους follows τ. ἀνόμοις ὡς ἄνομος, after the μὴ ὢν parenthesis, in the manner of the two tva clauses of ver. 20 (κερδάνω and κερδήσω are the Attic and non-Attic forms of the Ist aor. sbj.). —Describing the third of his self-adapta- tions, P. resumes the ἐγενόμην of the first, coming home to the situation of his readers: ‘‘] 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 ¢.g. viii. 7, 10, Rom. xiv. 1 f.), that he forgot his own strength (vili. 4, Rom. xv. 1) and felt himself “weak” with them: cf. 2 Cor. xi. 29, τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; Ver. 226 sums up (in the ΡΕ. 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: “Το 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 con- text, see ver. 10, v. 10; here it is adv. 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