Peter of Tarantasia

Above he showed that he does not wish to accept expenses, and this on account of the intention of a reward; here he shows that he did the same thing on account of love of the Gospel. Where first he says that he made himself the servant of all; second, that he strove to accommodate himself to all, there "and I became to the Jews," etc.; third, he subjoins the reason why he did this, there "but all things I do on account of the Gospel," etc. In the first he implies a threefold commendable condition in servitude: which are generality, liberality, usefulness. He serves therefore freely or liberally, there "when I was free," etc.; generally, there "of all... me," etc.; usefully, there "that I might gain the more," etc.

He says therefore "for when I was," etc., as if to say: I will set forth the Gospel without expense, for I have done even more, namely that although "I was free from all," etc., that is, obligated by no one's merits, "I made myself the servant of all," accommodating myself to all through lowliness, and as it were constituting myself a debtor — 2 Cor. 4:5: "but we are your servants through Jesus." And this "that I might gain the more," that is, that I might make a gain of my preaching and servitude. For he sought not things, but souls — 2 Cor. 12:14: "I seek not your things, but you." For if it is commendable to serve in temporal things for temporal gain, how much more in spiritual things for spiritual gain?

Then, when he says "and I became to the Jews," etc., here he shows that he strove to accommodate himself to all. And first he says that he accommodated himself to those not yet converted; second, that also to those already converted, there "I became to the weak," etc.; third, that generally to all, there "I became all things to all," etc. In the first he first says that he accommodated himself to the Jews; second, that to the Samaritans, there "and to those who are under the law," etc.; third, that to the Gentiles, there "to those who were without the law," etc. In the first, he first touches the accommodation; second, the reason for the accommodation, there "that the Jews," etc.

He says therefore: "and I became to the Jews as a Jew," namely by observing certain legal things, as in the distinction of foods, in the circumcision of Timothy, Acts 16:3, in the legal purification, Acts 21:24. But this can be understood in two ways. In one way, according to Jerome, "I became to the Jews as a Jew" through a dispensation of simulation — for he pretended to observe certain legal things, which nevertheless he did not observe. In another way, according to Augustine, "I became a Jew," etc. — for he truly condescended to them in the observance of certain legal things on account of pious compassion; and he did this that he might gain the Jews for Christ, that is, that he might convert them to the faith of Christ.

Then, when he says "and to those who are under the law," etc., here he says that he was accommodating himself to the Samaritans. Where three things are noted about him: first, his sagacity in that he accommodated himself; second, his freedom in that he was not under the law; third, his usefulness in that he was gaining them.

He says therefore: "I am also to those who are under the law of Moses," that is, to the Samaritans, who are not Jews but Assyrians, who were brought to inhabit the land of Israel, 4 Kings 17:24 ff. These also were under the law of Moses, because they received only the five books of Moses. To these therefore "I became as if I were under the law," namely by approving the law, and by teaching Christ from it, although "I myself was not under the law," according to literal observance, or servilely, because "the law is not laid down for the just man," 1 Tim. 1:9. And I did this therefore "that I might gain those who were under the law," namely the Samaritans themselves, by converting them to the faith of Christ.

Then, when he says "to those who were without the law," etc., here he says that he accommodated himself to the Gentiles. Where first he touches his conformity; second, the truth of his faith, there "although without the law," etc.; third, the rectitude of his intention, there "that I might gain," etc.

And this is: "and I became to those who were without the law," that is, to the Gentiles — Rom. 2:14: "for the Gentiles, who do not have the law" — "as if I were without law," that is, by assenting to their reasonings, and to the good positions of the philosophers, as is clear in Acts 17; "although I was not without law" — Rom. 7:25: "with the mind I serve the law of God" — "but I was in the law," not the Jewish law, but of Christ, who is God, and not Moses. Concerning which, Gal. 6:2: "bear one another's burdens, and thus you will fulfill," etc. And I did this therefore "that I might gain those who were without the law," by converting the Gentiles to the faith. O happy zealot! Gregory: "there is no sacrifice like the zeal of souls."

Then, when he says "I became to the weak," etc., here he shows that he accommodated himself to those already converted. Where first he sets forth the good manner, second the due end, there "that the weak." He says therefore: "I became also to the weak," in faith, "weak," by abstaining from lawful things — 2 Cor. 11:29: "who is weak, and I am not weak?" So does the good physician, who eats the food of the sick man, that he may provoke him to eat, and so heal him. And this I did "that I might gain the weak," strengthening them in the faith.

And briefly, "I became all things to all," as if I were of every sect. Therefore it is said below, 10:33: "as I also please all in all things." And this "that I might make all safe." In the ankle-length vestment which Aaron had, the whole world was depicted, Wisdom 18:24. And, 4 Kings 4:34, Elisha contracted himself to the manner of the boy, and thus revived him. And because, according to Boethius, every otherness is discordant, but likeness truly is to be sought, therefore spiritual men, saving the observance of their life and religion, ought to conform themselves to all.

Then, when he says "all things I do on account of the Gospel," above he showed that he strove to accommodate himself to all; here he subjoins the reason why he does this, and this is twofold: one on the part of the Gospel, namely that it may have a free course; the other on his own part, namely that he may obtain the promised reward, there "that a partaker," etc. And this is what he says: "but all things I do on account of the Gospel," to be preached without impediment, "that I may become a partaker of it," that is, of the promises which are contained in it — Matt. 5:19: "whoever shall do and teach, he shall be called great in the kingdom of heaven."