These two 'fors' are an example of the rapidity of the apostle's style. To make the sense hang together, we should have to add, in the first case, 'not as a man merely,' or, 'surely it does:' 'For in the law of Moses,' &c.; and, in the second, 'not about the oxen, for for our sakes,' &c.
Or 'of what is sacred.' It is well to distinguish naos (as ch. 3.16), 'the house,' including both parts of the house (i.e. the holy of holies and the holy place), from hieron (the word used here), 'the general buildings of the temple.'
The same word as translated in ch. 7.31, 'not disposing of it as their own.' According to common usage it is 'to use as one who has possession of a thing;' using it as he likes, as his own. The apostle, as sent of the Lord to preach, had a right to be supported; but he did not use this right. It would not have been an abuse; but he did not use it for himself, as a thing he possessed. He weighed the effect as to Christ's glory. 'Made use of it' hardly fully expresses the force of it. The sense is given in result in adding 'as belonging to me.'
'The most possible' gives the sense. It is used for the major part of any body, and hence for the mass opposed to leaders. It is not 'the more,' i.e. so much the more, but the greatest number possible, the whole mass that he could reach by these means.
Anomos, 'without law'. This is important as showing the true force of the Greek word anomia employed elsewhere, as in 1John 3.4, 'sin is lawlessness,' not 'transgression of law.'
Or, 'under law to Christ' (not under the law), i.e. rightfully, duly, subject to Him. I have said 'legitimately' to preserve the connection with law. See Acts 19.39, 'regular,' i.e. lawful and right.