Are Christians Under the Law? Don Carson Explains 1 Corinthians 9:19-23

Paul tells us now that in preaching the Paul tells us now that in preaching the gospel, he has to flex. gospel, he has to flex. gospel, he has to flex. He has to become a Jew. He has to become He has to become a Jew. He has to become He has to become a Jew. He has to become like someone who is like someone who is like someone who is under the law even though he's not under under the law even though he's not under under the law even though he's not under the law and so on. He has to flex. Why? the law and so on. He has to flex. Why? the law and so on. He has to flex. Why? Number one, Number one, Number one, Paul has to flex because he does not Paul has to flex because he does not Paul has to flex because he does not belong to any of these categories belong to any of these categories belong to any of these categories anymore. anymore. anymore. Paul has to flex because he does not Paul has to flex because he does not Paul has to flex because he does not belong to any of these categories belong to any of these categories belong to any of these categories anymore. Listen, there are some contexts anymore. Listen, there are some contexts anymore. Listen, there are some contexts in which Paul can still think of himself in which Paul can still think of himself in which Paul can still think of himself as a Jew. Thus, for example, in Romans 9 as a Jew. Thus, for example, in Romans 9 as a Jew. Thus, for example, in Romans 9 and 10, he he could wish himself accured and 10, he he could wish himself accured and 10, he he could wish himself accured for his kinsmen according to the flesh for his kinsmen according to the flesh for his kinsmen according to the flesh to the Jews. He he sometimes makes to the Jews. He he sometimes makes to the Jews. He he sometimes makes distinctions in Galatians between Jewish distinctions in Galatians between Jewish distinctions in Galatians between Jewish Christians and other Christians. And he Christians and other Christians. And he Christians and other Christians. And he uses the first person singular or the uses the first person singular or the uses the first person singular or the first person plural to designate his first person plural to designate his first person plural to designate his associations. In certain context, Paul associations. In certain context, Paul associations. In certain context, Paul knows full well that at the end of the knows full well that at the end of the knows full well that at the end of the day, racially, ethnically, he's a Jew. day, racially, ethnically, he's a Jew. day, racially, ethnically, he's a Jew. In fact, in 2 Corinthians 11, he can In fact, in 2 Corinthians 11, he can In fact, in 2 Corinthians 11, he can talk about the fact that he's not just talk about the fact that he's not just talk about the fact that he's not just Jewish ethnically. He's he's not just a Jewish ethnically. He's he's not just a Jewish ethnically. He's he's not just a a child of Israel, but but he's a Hebrew a child of Israel, but but he's a Hebrew a child of Israel, but but he's a Hebrew of the Hebrews. He he was linguistically of the Hebrews. He he was linguistically of the Hebrews. He he was linguistically and culturally formed by this heritage and culturally formed by this heritage and culturally formed by this heritage as well. So there are many contexts in as well. So there are many contexts in as well. So there are many contexts in which Paul is grateful for this heritage which Paul is grateful for this heritage which Paul is grateful for this heritage and he he identifies with it. But here and he he identifies with it. But here and he he identifies with it. But here he says he says he says to the Jews I became like a Jew to the Jews I became like a Jew to the Jews I became like a Jew to win the Jews. He assumes that he to win the Jews. He assumes that he to win the Jews. He assumes that he isn't one.

isn't one. isn't one. In what sense is he not one? In what sense is he not one? In what sense is he not one? That's why he gives a further definition That's why he gives a further definition That's why he gives a further definition in the next line to those under the law. in the next line to those under the law. in the next line to those under the law. Now that includes Jews, but will also Now that includes Jews, but will also Now that includes Jews, but will also include procelites. But this is the include procelites. But this is the include procelites. But this is the sense in which he is no longer a Jew. To sense in which he is no longer a Jew. To sense in which he is no longer a Jew. To those under the law, I became like one those under the law, I became like one those under the law, I became like one under the law, though I myself am not under the law, though I myself am not under the law, though I myself am not under the law. What he means is he's no under the law. What he means is he's no under the law. What he means is he's no longer under the law covenant. He's not longer under the law covenant. He's not longer under the law covenant. He's not introducing complex theories about the introducing complex theories about the introducing complex theories about the exact place of moral law. He is not exact place of moral law. He is not exact place of moral law. He is not under the law of covenant. He's a under the law of covenant. He's a under the law of covenant. He's a Christian. He's under the new covenant. Christian. He's under the new covenant. Christian. He's under the new covenant. Yes, I know that raises all kinds of Yes, I know that raises all kinds of Yes, I know that raises all kinds of complex questions about continuity and complex questions about continuity and complex questions about continuity and discontinuity. But he says it about as discontinuity. But he says it about as discontinuity. But he says it about as bally as you can get. I am not under the bally as you can get. I am not under the bally as you can get. I am not under the law. In that sense, I am not a Jew. So law. In that sense, I am not a Jew. So law. In that sense, I am not a Jew. So that when I start evangelizing in Jewish that when I start evangelizing in Jewish that when I start evangelizing in Jewish circles, then I I have to start acting circles, then I I have to start acting circles, then I I have to start acting like a Jew. So he goes up to Jerusalem like a Jew. So he goes up to Jerusalem like a Jew. So he goes up to Jerusalem and some of the authorities say, you and some of the authorities say, you and some of the authorities say, you know, really good thing if you took on a know, really good thing if you took on a know, really good thing if you took on a vow connected with the temple. And he vow connected with the temple. And he vow connected with the temple. And he does. He's prepared to flex.

does. He's prepared to flex. does. He's prepared to flex. And that that's what he's prepared to do And that that's what he's prepared to do And that that's what he's prepared to do with Timothy. I I I want him to come with Timothy. I I I want him to come with Timothy. I I I want him to come with me. Everybody knows he's a half with me. Everybody knows he's a half with me. Everybody knows he's a half breed. He was never done. So the common breed. He was never done. So the common breed. He was never done. So the common knowledge in the village, knowledge in the village, knowledge in the village, better get him done so he can come with better get him done so he can come with better get him done so he can come with me. So he gets done. And and and I'm me. So he gets done. And and and I'm me. So he gets done. And and and I'm prepared to flex like that. He he's not prepared to flex like that. He he's not prepared to flex like that. He he's not going to say under no way should any going to say under no way should any going to say under no way should any gentile ever become circumcised gentile ever become circumcised gentile ever become circumcised for the sake of evangelism. He's for the sake of evangelism. He's for the sake of evangelism. He's prepared to become like a Jew. But if prepared to become like a Jew. But if prepared to become like a Jew. But if somebody in Jerusalem says somebody in Jerusalem says somebody in Jerusalem says Titus has to become circumcised in order Titus has to become circumcised in order Titus has to become circumcised in order to be a Christian, then Paul will say to be a Christian, then Paul will say to be a Christian, then Paul will say absolutely no way that jeopardizes the absolutely no way that jeopardizes the absolutely no way that jeopardizes the exclusive sufficiency of Jesus. You exclusive sufficiency of Jesus. You exclusive sufficiency of Jesus. You don't do that. don't do that. don't do that. So it's not the act by itself that is so So it's not the act by itself that is so So it's not the act by itself that is so significant in that sense. It's a bit significant in that sense. It's a bit significant in that sense. It's a bit like the meat issue. It's not the act in like the meat issue. It's not the act in like the meat issue. It's not the act in itself that is so significant. It's the itself that is so significant. It's the itself that is so significant. It's the connections. The connection with a weak connections. The connection with a weak connections. The connection with a weak conscience or the connection with conscience or the connection with conscience or the connection with whether or not it is jeopardizing the whether or not it is jeopardizing the whether or not it is jeopardizing the exclusive sufficiency of Jesus. exclusive sufficiency of Jesus. exclusive sufficiency of Jesus. And this connection then Paul does not And this connection then Paul does not And this connection then Paul does not see himself as a Jew. In fact, he's see himself as a Jew. In fact, he's see himself as a Jew. In fact, he's going to go on and say he doesn't quite going to go on and say he doesn't quite going to go on and say he doesn't quite see himself as a gentile either. He is see himself as a gentile either. He is see himself as a gentile either. He is in what the theologians have long called in what the theologians have long called in what the theologians have long called the Tertium Quidd. Whenever he gets the Tertium Quidd. Whenever he gets the Tertium Quidd. Whenever he gets stuck, quote Latin, stuck, quote Latin, stuck, quote Latin, the third position. He's in a third the third position. He's in a third the third position. He's in a third position. He's not a Jewish Christian position. He's not a Jewish Christian position. He's not a Jewish Christian who has to flex when he be begins to who has to flex when he be begins to who has to flex when he be begins to evangelize in gentile circles. He's a evangelize in gentile circles. He's a evangelize in gentile circles. He's a Christian person who has to flex when he Christian person who has to flex when he Christian person who has to flex when he evangelizes Jews and he has to flex when evangelizes Jews and he has to flex when evangelizes Jews and he has to flex when he evangelizes those who who don't have

he evangelizes those who who don't have he evangelizes those who who don't have the law. Do you see the point is that the law. Do you see the point is that the law. Do you see the point is that Paul has to flex precisely because he Paul has to flex precisely because he Paul has to flex precisely because he does not belong to any of these does not belong to any of these does not belong to any of these categories. Now, the next one is still hard to Now, the next one is still hard to understand. To the Jews, I became like a understand. To the Jews, I became like a understand. To the Jews, I became like a Jew to win the Jews. Well, we can Jew to win the Jews. Well, we can Jew to win the Jews. Well, we can understand that he goes kosher for a understand that he goes kosher for a understand that he goes kosher for a while when he's in the right circles while when he's in the right circles while when he's in the right circles because he's trying to show them his because he's trying to show them his because he's trying to show them his freedom in Christ. Even in that regard, freedom in Christ. Even in that regard, freedom in Christ. Even in that regard, to those under the law, I became like to those under the law, I became like to those under the law, I became like one under the law, though I I keep one under the law, though I I keep one under the law, though I I keep insisting I I am not under that law insisting I I am not under that law insisting I I am not under that law covenant so as to win those under the covenant so as to win those under the covenant so as to win those under the law. to those not having the law. Now, law. to those not having the law. Now, law. to those not having the law. Now, Gentiles, I became like one not having Gentiles, I became like one not having Gentiles, I became like one not having the law. the law. the law. I have pondered that statement again and I have pondered that statement again and I have pondered that statement again and again and again. I'm not sure I have it again and again. I'm not sure I have it again and again. I'm not sure I have it right even now right even now right even now because you see, if he's not under the because you see, if he's not under the because you see, if he's not under the law covenant, what precisely does he law covenant, what precisely does he law covenant, what precisely does he have to do to flex to those who don't have to do to flex to those who don't have to do to flex to those who don't have any law? What what does it mean to have any law? What what does it mean to have any law? What what does it mean to flex in that regard? He's he's already flex in that regard? He's he's already flex in that regard? He's he's already there, isn't he?

there, isn't he? there, isn't he? Well, no. He does have a parenthetical Well, no. He does have a parenthetical Well, no. He does have a parenthetical expression that helps us. He says, expression that helps us. He says, expression that helps us. He says, "To those not having the law, I became "To those not having the law, I became "To those not having the law, I became like one not having the law, though I am like one not having the law, though I am like one not having the law, though I am not free from God's law." Whoa, wait a not free from God's law." Whoa, wait a not free from God's law." Whoa, wait a minute. You just said you were. Well, he minute. You just said you were. Well, he minute. You just said you were. Well, he explains, "I am not free from God's law explains, "I am not free from God's law explains, "I am not free from God's law in some sweeping sense. I am rather in some sweeping sense. I am rather in some sweeping sense. I am rather under Christ's law." that is he is under under Christ's law." that is he is under under Christ's law." that is he is under this new covenant, this mandate from God this new covenant, this mandate from God this new covenant, this mandate from God that has been mediated through Christ that has been mediated through Christ that has been mediated through Christ and that will raise all the questions and that will raise all the questions and that will raise all the questions about how you have continuity and about how you have continuity and about how you have continuity and discontinuity between the old covenant discontinuity between the old covenant discontinuity between the old covenant and the new. But what does he mean when and the new. But what does he mean when and the new. But what does he mean when he says then though I am not lawless, he says then though I am not lawless, he says then though I am not lawless, I am not antinomeian, I am not utterly I am not antinomeian, I am not utterly I am not antinomeian, I am not utterly open to anything that comes along, I am open to anything that comes along, I am open to anything that comes along, I am rather under Christ's law, I am under rather under Christ's law, I am under rather under Christ's law, I am under his lordship. all that the new covenant his lordship. all that the new covenant his lordship. all that the new covenant of which Jesus Christ is the head of which Jesus Christ is the head of which Jesus Christ is the head secured by his own blood everything that secured by his own blood everything that secured by his own blood everything that he demands in the structure of the new he demands in the structure of the new he demands in the structure of the new covenant I am under that I I I can't covenant I am under that I I I can't covenant I am under that I I I can't escape that escape that escape that but then what does it mean to say that but then what does it mean to say that but then what does it mean to say that he flexes to those who are under the law he flexes to those who are under the law he flexes to those who are under the law because after all he he he can't he because after all he he he can't he because after all he he he can't he can't escape what it means to be under can't escape what it means to be under can't escape what it means to be under Christ's law what does it mean to flex is established in the next line.

is established in the next line. Just as what it means to be a Jew Just as what it means to be a Jew Just as what it means to be a Jew is established more clearly by saying is established more clearly by saying is established more clearly by saying that they're under the law and Paul that they're under the law and Paul that they're under the law and Paul himself is not under the law. So what it himself is not under the law. So what it himself is not under the law. So what it means in this context to be free from means in this context to be free from means in this context to be free from the law is established by the next line. the law is established by the next line. the law is established by the next line. To the weak I became weak to win the To the weak I became weak to win the To the weak I became weak to win the weak. weak. weak. Now, he cannot mean by weak here exactly Now, he cannot mean by weak here exactly Now, he cannot mean by weak here exactly what he means in chapter eight. He what he means in chapter eight. He what he means in chapter eight. He cannot because those in chapter eight cannot because those in chapter eight cannot because those in chapter eight clearly are Christians. They're baby clearly are Christians. They're baby clearly are Christians. They're baby Christians. They're Christians with an Christians. They're Christians with an Christians. They're Christians with an ill-informed con conscience, but they're ill-informed con conscience, but they're ill-informed con conscience, but they're Christians. Here, however, he speaks of Christians. Here, however, he speaks of Christians. Here, however, he speaks of weak whom he wants to win. So, they're weak whom he wants to win. So, they're weak whom he wants to win. So, they're non-Christians. non-Christians. non-Christians. But if the context and the flow make any But if the context and the flow make any But if the context and the flow make any difference, you have to understand that difference, you have to understand that difference, you have to understand that these weak ones are weak in the same these weak ones are weak in the same these weak ones are weak in the same sense that they're weak in chapter 8. sense that they're weak in chapter 8. sense that they're weak in chapter 8. They are probably Gentiles who have got close enough to who have got close enough to Christianity that they've got some real Christianity that they've got some real Christianity that they've got some real problems with idolatry now.

problems with idolatry now. problems with idolatry now. Like a lot of god-fears in the Like a lot of god-fears in the Like a lot of god-fears in the synagogues. The synagogues attracted synagogues. The synagogues attracted synagogues. The synagogues attracted some who became full orb Jews. The men some who became full orb Jews. The men some who became full orb Jews. The men were circumcised. They became were circumcised. They became were circumcised. They became procelites. procelites. procelites. But the synagogues also attracted in the But the synagogues also attracted in the But the synagogues also attracted in the ancient world some pagans who came to ancient world some pagans who came to ancient world some pagans who came to the end of paganism. They they didn't the end of paganism. They they didn't the end of paganism. They they didn't like the immorality of the gods. They like the immorality of the gods. They like the immorality of the gods. They they like the vision of holiness that they like the vision of holiness that they like the vision of holiness that seemed to be pushed by Judaism and and seemed to be pushed by Judaism and and seemed to be pushed by Judaism and and and they became god-fearers. They had a and they became god-fearers. They had a and they became god-fearers. They had a conscience about some of these things. conscience about some of these things. conscience about some of these things. Now they learned their Old Testament. Now they learned their Old Testament. Now they learned their Old Testament. They were Gentiles. They had not become They were Gentiles. They had not become They were Gentiles. They had not become Jews. But but they still had a weak Jews. But but they still had a weak Jews. But but they still had a weak conscience. conscience. conscience. I think those are the people Paul has in I think those are the people Paul has in I think those are the people Paul has in mind. That is they're mind. That is they're mind. That is they're Gentiles. Gentiles. Gentiles. They don't have the Old Testament law, They don't have the Old Testament law, They don't have the Old Testament law, but they have a weak conscience. And but they have a weak conscience. And but they have a weak conscience. And Paul says he'll flex to win them, too. Paul says he'll flex to win them, too. Paul says he'll flex to win them, too. He won't eat this meat. He He won't He He won't eat this meat. He He won't He He won't eat this meat. He He won't He won't do things that betray their won't do things that betray their won't do things that betray their troubled conscience so long as he can troubled conscience so long as he can troubled conscience so long as he can remain within all the mandates of what remain within all the mandates of what remain within all the mandates of what it means to say, it means to say, it means to say, "I am a Christian.

"I am a Christian. "I am a Christian. I am in the Telium quid. I am in the I am in the Telium quid. I am in the I am in the Telium quid. I am in the third position. I am under Christ's law. third position. I am under Christ's law. third position. I am under Christ's law. There I will not bend. There I will not bend. There I will not bend. But apart from that, I'll flex precisely But apart from that, I'll flex precisely But apart from that, I'll flex precisely that I may win Christ. So Paul has to flex because he does not So Paul has to flex because he does not belong to any of these categories. belong to any of these categories. belong to any of these categories. Number two, Paul has to flex because he Number two, Paul has to flex because he Number two, Paul has to flex because he wants to win people in all of these wants to win people in all of these wants to win people in all of these categories. Paul has to flex because he categories. Paul has to flex because he categories. Paul has to flex because he wants to win people in all of these wants to win people in all of these wants to win people in all of these categories. That's what he says in verse categories. That's what he says in verse categories. That's what he says in verse 22. To the weak I became weak to win the 22. To the weak I became weak to win the 22. To the weak I became weak to win the weak. weak. weak. I become all things to all people that I become all things to all people that I become all things to all people that by all possible means I might save some. by all possible means I might save some. by all possible means I might save some. Now get this. This is the important bit. Now get this. This is the important bit. Now get this. This is the important bit. If Paul is in this third position, If Paul is in this third position, If Paul is in this third position, then as a Christian, he is trying to win then as a Christian, he is trying to win then as a Christian, he is trying to win these non-Christians on his right and these non-Christians on his right and these non-Christians on his right and left if you like to become Christians left if you like to become Christians left if you like to become Christians like him.

If he wants them to become Christians If he wants them to become Christians like him, he does not wish to leave them like him, he does not wish to leave them like him, he does not wish to leave them where they are. He's in himself a third position. He's a He's in himself a third position. He's a Christian. He's under the new covenant. Christian. He's under the new covenant. Christian. He's under the new covenant. He's not saying I go to the Gentiles and He's not saying I go to the Gentiles and He's not saying I go to the Gentiles and I eat kosher so that I can form a nice I eat kosher so that I can form a nice I eat kosher so that I can form a nice kosher messianic community where they kosher messianic community where they kosher messianic community where they still believe that you have to eat still believe that you have to eat still believe that you have to eat kosher in order to accept Jesus the kosher in order to accept Jesus the kosher in order to accept Jesus the Messiah. And then I come over here to Messiah. And then I come over here to Messiah. And then I come over here to the weak Gentiles and and and and and I the weak Gentiles and and and and and I the weak Gentiles and and and and and I don't eat over there and and and and I'm don't eat over there and and and and I'm don't eat over there and and and and I'm very careful not to offend their very careful not to offend their very careful not to offend their sensibilities. They got a weak sensibilities. They got a weak sensibilities. They got a weak conscience and so that I can win them to conscience and so that I can win them to conscience and so that I can win them to Jesus and they can remain where they are Jesus and they can remain where they are Jesus and they can remain where they are and they can form a a kind of neopagan and they can form a a kind of neopagan and they can form a a kind of neopagan Christian society, a messianic paganism Christian society, a messianic paganism Christian society, a messianic paganism perhaps because he wants to win them. He wants because he wants to win them. He wants to win them out of where they are to to win them out of where they are to to win them out of where they are to where he is in the third position, the where he is in the third position, the where he is in the third position, the Christian position where you have Christian position where you have Christian position where you have freedom. freedom. freedom. And that means that if they become And that means that if they become And that means that if they become Christians as Paul is a Christian, then Christians as Paul is a Christian, then Christians as Paul is a Christian, then they will have to learn they will have to learn they will have to learn to flex to reach their own people.

to flex to reach their own people. to flex to reach their own people. If they really become Christians, If they really become Christians, If they really become Christians, they're going to have to flex now to they're going to have to flex now to they're going to have to flex now to reach Muslims because they're they're reach Muslims because they're they're reach Muslims because they're they're Christians. Christians. Christians. In fact, you might begin to test whether In fact, you might begin to test whether In fact, you might begin to test whether or not a Muslim has really learned or not a Muslim has really learned or not a Muslim has really learned something of that flexibility if you something of that flexibility if you something of that flexibility if you send them to go after Hindus. Thus, if you want to flex to make the Thus, if you want to flex to make the gospel a little more flexible gospel a little more flexible gospel a little more flexible and accessible, understandable in some and accessible, understandable in some and accessible, understandable in some post-modern context, some strong post-modern context, some strong post-modern context, some strong post-modern context, for example, where post-modern context, for example, where post-modern context, for example, where there may be a really deep suspicion of there may be a really deep suspicion of there may be a really deep suspicion of the possibility of knowing truth that the possibility of knowing truth that the possibility of knowing truth that actually conforms to reality. There are actually conforms to reality. There are actually conforms to reality. There are softer versions of postmodernism than softer versions of postmodernism than softer versions of postmodernism than that. But most of the so-called that. But most of the so-called that. But most of the so-called evangelicals who go into postmodernism evangelicals who go into postmodernism evangelicals who go into postmodernism only seem to me to know the hard only seem to me to know the hard only seem to me to know the hard versions. If you want to go after them, versions. If you want to go after them, versions. If you want to go after them, fine. But you've got to understand that fine. But you've got to understand that fine. But you've got to understand that to win them, you got you've got to bring to win them, you got you've got to bring to win them, you got you've got to bring them back to being a Christian such that them back to being a Christian such that them back to being a Christian such that you then have to flex to go after one or you then have to flex to go after one or you then have to flex to go after one or the other. You have to flex to go after the other. You have to flex to go after the other. You have to flex to go after modernists. Modernists are full of modernists. Modernists are full of modernists. Modernists are full of themselves.

themselves. themselves. They're full of their own absolutes. They're full of their own absolutes. They're full of their own absolutes. That's true in some profound sense. But That's true in some profound sense. But That's true in some profound sense. But postmoderns are full of themselves, too. postmoderns are full of themselves, too. postmoderns are full of themselves, too. There's idol there idols everywhere. There's idol there idols everywhere. There's idol there idols everywhere. Isn't that what Tim was teaching us? Isn't that what Tim was teaching us? Isn't that what Tim was teaching us? That is where the mistake of C5 is so That is where the mistake of C5 is so That is where the mistake of C5 is so desperately profound. It doesn't desperately profound. It doesn't desperately profound. It doesn't recognize that there are idols in every recognize that there are idols in every recognize that there are idols in every culture. It's it's not just in the culture. It's it's not just in the culture. It's it's not just in the Muslim world that there are idols. There Muslim world that there are idols. There Muslim world that there are idols. There are idols in the West. There there are are idols in the West. There there are are idols in the West. There there are idols in India. There there are idols in idols in India. There there are idols in idols in India. There there are idols in South America. There are idols South America. There are idols South America. There are idols everywhere. And all of us to become everywhere. And all of us to become everywhere. And all of us to become Christians must leave those idols behind Christians must leave those idols behind Christians must leave those idols behind and come under the new covenant. And then there may be some flexibility And then there may be some flexibility in which we engage to go after these in which we engage to go after these in which we engage to go after these people. But the aim is not to leave them people. But the aim is not to leave them people. But the aim is not to leave them as C5 Christ centered community number as C5 Christ centered community number as C5 Christ centered community number five. five. five. How is it a Christ-c centered community How is it a Christ-c centered community How is it a Christ-c centered community anymore? anymore? anymore? It isn't a Christ center. It's basically It isn't a Christ center. It's basically It isn't a Christ center. It's basically a Muslim community with a little bit of a Muslim community with a little bit of a Muslim community with a little bit of Christian gloss. The whole point is to Christian gloss. The whole point is to Christian gloss. The whole point is to get them into the third position, the get them into the third position, the get them into the third position, the Christian position. Do you see? From Christian position. Do you see? From Christian position. Do you see? From which they then may speak intelligently which they then may speak intelligently which they then may speak intelligently of flexing in order to do whatever of flexing in order to do whatever of flexing in order to do whatever things are, not escaping the mandate of things are, not escaping the mandate of things are, not escaping the mandate of what it means to be under the law to what it means to be under the law to what it means to be under the law to Christ in order to win their particular Christ in order to win their particular Christ in order to win their particular communities. That's what Paul is talking communities. That's what Paul is talking communities. That's what Paul is talking about here.