What is contextualization?

And this spirit of service went even further; for he would use every effort to adapt himself to the circumstances of those to whom he brought the gospel. If theirs was a Jewish background and culture, he would adapt himself to this. If they were under law, he would from this viewpoint deal with them, with the object of presenting Christ. If they were without law, he would leave aside the question of the law's claims in his contacts with them, but use their own viewpoint by which to win them to Christ. Not that he would be lawless, "but in lawful subjection to Christ," as is a more exact translation. If they were weak, he would come down beside them, to show them the weakness that finds its answer of strength in Christ, and to gain them for Him. Being "made all things to all men" was by no means giving up proper moral principles but sacrificing his own comfort and natural preferences in order to enter into the circumstances of others.

The Lord gave the charge, "Go ye into all the world, and preach the gospel to every creature," but He did not. define the methods or mode in which it was to be done. He has left that up to the individual as guided by the Holv Spirit in each changing period and varying circumstances amidst differing national customs and conditions. The apostle Paul said, "I am made all things to all men that I might by all means save some" (I Cor. 9:22). "He that winneth souls is wise" (Prov. 11:30).

But the Apostle's zeal for the Gospel carried him further even than this. He was perfectly free. He lay under obligations to no man. Yet in calculating love he made himself servant to all that he might gain "the more," or, "the most possible." He was out to win as many as possible, so, within the limits of the will of God, he adapted himself to those he sought to win. He specifies four classes, the Jews, those under law, those without law and the weak. He accommodated himself to each class as he approached them, but of course without doing anything contrary to the revealed will of God. Testimony to this is found in the short parenthesis which occur in verses 20 and 21.

"For being free from all, I made myself bondman to all, that I might gain the most. And I became to the Jews as a Jew, that I might gain Jews; and to those under law, as under law, not being myself under law, that I might gain those under law; to those without law, as without law, not being without law to God, but under law to Christ, that I might gain those without law. To the weak I became weak, that I might gain the weak; to all I have become all things, that by all means I might save some. And all things I do for the sake of the gospel, that I may become a fellow-partaker of it." (Vers. 19-28.) How bright a reflection of the spirit of the gospel! The apostle was ready to yield at every side where Christ was not concerned. He was free, but free to be a bondman of any and everyone, in order that he might gain, not ends of his own, but the most possible for Christ. Hence among the Jews he raised no question about the law. His heart was set on their salvation; he would not be turned aside by legal questions. He became as a Jew; but while he declares that to those under law he was as under law, he carefully guards his own standing in grace by the clause left out in so many of the more modern copies, "not being myself under law," that he might gain those under it. Such was the only gain he sought — not theirs, but them; and them for God, not to mould after any opinions or prejudices of his own.

He was just the same with the Gentiles. (Compare Gal. 4:12.) Such is the elasticity of grace. "To those without law, as without law," while he carefully adds, not being without law to God, but duly or legitimately subject to Christ, that he might gain those without law. It is in vain to speak of natural character or education. If there ever was a soul rigidly bound by Pharisaic tradition within the straitest limits, it was Saul of Tarsus. But if any man be in Christ, there is a new creation. The old things passed; behold they are become new. Such was Paul the apostle; and so he lived, laboured, and speaks to us livingly. He would not wound the scruples of the feeblest; nay, to the weak he became weak, that he might gain the weak; in short, he could, and does, say, "to all I am become all things, that I may by all means save some." It was not, as some basely misuse his words, to excuse tampering with the world, and so spare one's own flesh, which is really to become the prey of Satan. His was self-sacrifice in a faith which had only Christ for its object, and the bringing of every soul within one's reach into contact with His love.

(Vv. 19-23). Thus, entirely free from all, he used his freedom to become the servant of all. When preaching to the Jews he could meet them on their own ground, adapt himself to their modes of thought, and avoid wounding their scruples. With those under law he could appeal to them as entering into all their exercises as one under law, though he is careful to add, “not being myself under law” (N.Tn.). As to those without law, he could appeal to them on their ground, though again he guards himself by saying that he was “not as without law to God, but as legitimately subject to Christ” (N.Tn.). To the weak he could become as one weak. He was made all things to all men, that he might by all means save some. Moreover, he acted thus for the sake of the glad tidings, which he personifies when he says, “that I may be fellow-partaker with them” (N.Tn.).

I might remark in passing, as to this chapter (Acts 17) that it illustrates the word of Paul, so frequently misapplied to cover worldliness, and mingling in the world. I allude to, “I am made all things to all men, that I might by all means save some” (1 Cor. 4:22). Acts 17 explains or illustrates his statements. If he goes into a synagogue in Thessalonica to speak to instructed Jews, he takes up the scriptures they knew and profess to believe: if to Athens, amongst the wits and philosophers of that city, noted for learning and human wisdom, he takes his text from one of their altars, on which was the inscription, “To the unknown God,” and quotes from one of their own poets a sentence which judged all their idolatry, “For we are also his [God’s] offspring” (Acts 17:28). Then, again, when He passed into the cities of Derbe and Lystra, where the grosser and more superstitious forms of idolatry prevailed, he preaches that they should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14:15-17). He adapted himself to the turn of mind and religious thoughts of men — keeping his own liberty with and in Christ all through, and thus becoming all things to all that he might win the more.

In preaching we should avoid too nice distinctions. It is wise to be direct, simple, and thorough, in affectionately pressing with solemn earnestness the broad facts of Christ and redemption. It may be all well among the children of God to point out the various lights and shades in the truth of God; but, in my judgment, refinement in evangelizing spoils the message of Divine grace. As God is simple in His dealing with souls, so should we be as servants, not seeking to please men or ourselves. The same apostle Paul, who was inspired to lead into all the heights and depths of God's counsels and ways, when helping on the children of God, appears in the Acts of the Apostles, coming down to a gospel of such simplicity as many preachers would hardly think of giving out. He takes his stand on the facts of Christ, His death and resurrection; but he also takes care to meet them exactly where they were, where for instance he cites the rain from heaven and fruitful seasons as witnesses of God's goodness, against degrading and selfish demon-gods, even when all the nations were suffered to go their own ways. These suffice to tell of His beneficence who now sent them the glad tidings of Jesus. For we are not to suppose that we have all reported, but some special point urged in divine wisdom: the wants of a sinner's heart cannot be met by rain from heaven; nor can a soul now, still less in view of God and eternity, be satisfied by present goodness in this world, however rich. Nevertheless it is wholesome and important to note how the apostle takes up the poor heathen, and presents to them (from what was before their eyes, or in their own consciousness) testimony to a power infinitely superior to the creature. To a heathen, who had not the written word, the analogy of God's care for the body was no mean argument from which to proceed to tell the love of God to the soul, and thus the whole story of Divine grace. To my mind there is no less wisdom than simplicity in such a method, which we might do well to cultivate.

The same apostle Paul, speaking to the Jews, does not enter into the question of the outward creation, or the nature of man here below, forgetful of his truest dignity (Acts 14, 17, end). He takes them up to the Old Testament (Acts 13, 17, beginning), shows them the Messiah, His death, resurrection, and kingdom, required by the positive word of God with which they were so familiar, and then compares the facts of the life and death of the Lord Jesus, as the only answer to what the Law and the Psalms and the Prophets prepare us for. All this clearly shows the singleness of purpose, and consequently the union of depth and plainness in the presentation found in scripture. For it is a mistake to suppose that those most profoundly taught are necessarily the hardest to understand. The reverse was true in the apostle's case.

Turning again to Acts 8, we find Philip preaching with spiritual intelligence. To the Samaritans, who were not exactly Gentiles, but, according to John 4:25, were looking for the Messiah, he preaches Christ; while to the Gentile eunuch, who had no link whatever with the Lord as Messiah, he preaches Jesus. This bears out that which we have already noticed as to the need of spiritual wisdom, in order to give the suited message to those with whom we speak.

Should we expect exactly the same kind of preaching in London as in some village, say, in Sicily or South Italy, or in a mud hut on the Nile? The work of God is the same, but must not the means be adapted to circumstances? Catholics are nearly always converted through reading the Scriptures.

On the other hand, the apostle has shown elsewhere — and we should always endeavour to remember it — that it is a wise and important thing to meet souls in grace as far as possible, not to impose upon others what they have not strength to bear. In writing to the Corinthians the apostle had insisted on this, as his ministry exemplified it. He had become a Jew to the Jews, that he might gain the Jews. He was made all things to all men, that he might by all means save some. There was no kind of pressing points. There was the hearty desire for the good of souls; for we may have this without the pressure of our own particular thoughts and feelings, however right they may be. It is the elasticity of the Christian if established in grace. We rarely can pull the cord too tightly in dealing with our own souls, or be too stringent in our vigilance and prayer against slipping here and there. But it is a totally different thing in having to do with others. We have to bear their infirmities, if, in truth, we are strong; it is for their good that the Lord lays them upon our hearts. We find that, even with His own disciples, He went not beyond what they were able at that time to bear. But the very desire to meet souls, and not to raise questions that would gender strife, might expose a gracious Christian to be taking the colour of those outside himself, and giving up his own principles. On every side he has to watch.