I Corinthians 9:20 · Bible study
1 Corinthians 9:20 Commentary: Paul's Cultural Adaptation Without Compromise
Greek · 10 what the commentators say
Meaning in one sentence
How Paul became a Jew to win Jews, and what this teaches about the boundaries of cultural accommodation in evangelism.
Research Summary
- Meaning: Paul adapted his behaviour to Jewish customs in non-essentials, all to remove barriers to the gospel.
- Key words: ἐγενόμην (I became), aorist, indicating a specific stance taken; κερδήσω (I may gain), aorist subjunctive, purpose; “under the law” (ὑπὸ νόμον), a position Paul considered himself free from.
- Main debate: Whether “Jews” and “those under the law” refer to distinct groups or are essentially synonymous; and whether the parenthetical “not being myself under the law” is original.
- Theological theme: Christian freedom is to be used for the sake of others, not for self-gratification; the gospel transcends cultural boundaries.
- Best use: A model for cross-cultural ministry and for discerning when to surrender personal rights for the sake of evangelism.
Translation Comparison
BSB Berean Standard Bible 2020
To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), to win those under the law.
WEB World English Bible 2000
To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
KJV King James Version 1769
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
ASV American Standard Version 1901
And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law;
YLT Young's Literal Translation 1898
and I became to the Jews as a Jew, that Jews I might gain; to those under law as under law, that those under law I might gain;
Darby Darby Bible 1890
And I became to the Jews as a Jew, in order that I might gain the Jews: to those under law, as under law, not being myself under law, in order that I might gain those under law:
Douay-Rheims Douay-Rheims Bible 1899
And I became to the Jews a Jew, that I might gain the Jews:
Translations in other languages (10 available)
Heme hecho á los Judíos como Judío, por ganar á los Judíos; á los que están sujetos á la ley ( aunque yo no sea sujeto á la ley) como sujeto á la ley, por ganar á los que están sujetos á la ley;
E me fiz como judeu para os judeus, para ganhar aos judeus; como que estivesse debaixo da Lei,, ainda que eu mesmo não esteja debaixo da Lei para os que estão debaixo da Lei, para ganhar aos que estão debaixo da Lei.
Avec les Juifs, j’ ai été comme Juif, afin de gagner les Juifs; avec ceux qui sont sous la loi, comme sous la loi ( quoique je ne sois pas moi-même sous la loi), afin de gagner ceux qui sont sous la loi;
Den Juden bin ich geworden wie ein Jude, auf daß ich die Juden gewinne. Denen, die unter dem Gesetz sind, bin ich geworden wie unter dem Gesetz, auf daß ich die, so unter dem Gesetz sind, gewinne.
En ik ben den Joden geworden als een Jood, opdat ik de Joden winnen zou; dengenen, die onder de wet zijn, ben ik geworden als onder de wet zijnde, opdat ik degenen, die onder de wet zijn, winnen zou.
e coi Giudei, mi son fatto Giudeo, per guadagnare i Giudei; con quelli che son sotto la legge, mi son fatto come uno sotto la legge (benché io stesso non sia sottoposto alla legge), per guadagnare quelli che son sotto la legge;
I stałem się Żydom jako Żyd, abym Żydów pozyskał; a tym, którzy są pod zakonem, jakobym był pod zakonem, abym tych, którzy są pod zakonem, pozyskał;
для Иудеев я был как Иудей, чтобы приобрести Иудеев; для подзаконных был как подзаконный, чтобы приобрести подзаконных;
向猶太人，我就作 猶太人，為 要得 猶太人；向律法 以下的人， 我雖不 在 律法 以下，還是作 律法 以下的人，為 要得 律法 以下的人。
And to the Jews I was as a Jew, so that I might give the good news to them; to those under the law I was the same, not as being myself under the law, but so that I might give the good news to those under the law.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 9:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that in this verse Paul describes his practice of adapting to Jewish customs and scruples in matters not essential to the gospel. The purpose clause that I might gain Jews (ἵνα Ἰουδαίους κερδήσω) drives the meaning: Paul did not conform out of fear or to earn salvation, but to win people to Christ. Barnes stresses that Paul complied with Jewish rites and customs “as far as he could with a good conscience,” never violating principle. Clarke points to specific examples, circumcising Timothy (Acts 16:3) and purifying himself in the temple (Acts 21:26), as demonstrations of this principle. The textual addition μὴ ὢν αὐτὸς ὑπὸ νόμον (“not being myself under the law”), accepted by many critical editions (Griesbach, followed by the ASV and BSB), reinforces that Paul saw himself as free from the Law’s ceremonial requirements even while he conformed to them for the sake of others. The consensus is clear: Paul’s accommodation was strategic, not sinful; he bent on non-essentials to remove barriers to the gospel.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Jews nationally vs. under law religiously: Vincent’s distinction; supported by context where Paul also addresses 'those without law' (Gentiles) in verse 21.
- Jews and proselytes: Some commentators (Gill mentions this possibility) see 'under the law' as Gentile converts to Judaism who still observed the law.
- Jews and Pharisaic Jews: Gill also reports that some think the phrase refers to strict observers like Pharisees.
What is clear: Paul voluntarily limited his freedom in matters of custom and ceremony, not of moral principle, to remove barriers to the gospel—and he did so without sin or hypocrisy.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'Jews' vs 'those under the law' | Both phrases refer to people connected with Judaism, either ethnically, religiously, or both. | Some (Vincent, Henry) see 'Jews' as national and 'under the law' as religious; others (Gill, Barnes) consider them nearly equivalent, with 'under the law' perhaps emphasizing the scrupulous. |
| Textual variant 'not being myself under the law' | The phrase is attested in early manuscripts (including the Alexandrian) and is widely adopted in modern critical texts. | Some (e.g., the King James tradition) omit it based on different manuscript evidence; conservative Reformed and Catholic editions differ on whether to include it. |
| Paul's consistency of principle | Paul approved neither strict Judaizing nor lawless libertinism; he always kept the gospel central. | Catholics and Orthodox see the accommodation as consistent with the ongoing validity of the law as a schoolmaster; many Protestants see it as a purely missionary stratagem with no permanent legal obligation. |
| Application for today's cultural adaptation | Christians should remove unnecessary cultural stumbling blocks for the sake of evangelism. | Traditions differ on what counts as 'necessary', for some, the church's liturgical forms are sacred and not to be changed; for others, nearly all forms are negotiable. |
Historical & Cultural Context
Paul writes to a Corinthian church fractured over loyalties to leaders and freedom in Christ. In chapter 9 he defends his apostolic authority by showing how he willingly surrendered his rights for the sake of the gospel. Verse 20 falls within a section (9:19, 23) where Paul insists that though he is free from all human obligation, he has enslaved himself to all in order to “gain the more” (v. 19).
The categories “Jews” and “those under the law” overlap but are not identical. Vincent explains that “Jews” refers to the nation ethnically, while “those under the law” points to the same people viewed religiously, those who still felt bound by Moses’ commandments. Other commentators, like Gill and Henry, interpret the latter as converted Jews who continued observing the law. This distinction mattered in the first-century church, where the inclusion of Gentiles had raised sharp questions about the law’s ongoing authority (Acts 15; Galatians 2).
Paul’s own biography gave him unique latitude. A Hebrew of Hebrews (Philippians 3:5) and a Roman citizen, he could move between worlds. When he “became as a Jew,” he did not pretend to believe what he did not; rather, he voluntarily confined his freedom within Jewish boundaries, keeping dietary laws, observing holy days, and even performing temple rites (Acts 18:18; 21:26). This was not hypocrisy. As Wesley notes, Paul never declared such observances necessary nor refused fellowship to those who did not keep them. The principle was missionary accommodation: remove every needless stumbling block so the gospel can be heard.
Textual Notes
The textual tradition for this verse is notably divided on the inclusion of the phrase μὴ ὢν αὐτὸς ὑπὸ νόμον (not being myself under the law). Clarke notes that the phrase is present in key manuscripts A B C D E F G, the later Syriac, Sahidic, Armenian, Vulgate, and all Itala, as well as in the writings of Cyril, Chrysostom, and Damascenus. Griesbach accepted it into his critical text. The ASV and BSB include it, while the WEB and KJV follow the shorter reading. The phrase appears to be a clarifying gloss inserted early to prevent misunderstanding, Paul did not consider himself bound by the law. Its presence does not change the sense, since the context itself already makes that clear (cf. 1 Corinthians 9:21). The consulted sources note no other significant variants.
Reception History
This verse has been a key text in discussions about Christian freedom and missionary method. The early church father Chrysostom, cited in the manuscript tradition, saw it as a example of apostolic wisdom. During the Reformation, both Catholic and Protestant interpreters used it to justify accommodation in adiaphora (matters indifferent), though they disagreed on what counted as indifferent. The verse played a role in the development of the “accommodation principle” in Jesuit missions (e.g., Matteo Ricci in China, though he is not mentioned in our sources) and in Protestant missionary theory (e.g., William Carey). In the 20th century, it became foundational for so-called “contextualization” in missiology: the idea that the gospel transposes into each culture without being compromised. Across traditions, the verse is consistently read as a warrant for flexibility in non-essentials, while the boundaries of “non-essential” continue to be debated.
Preaching This Verse
Three-point outline
- Paul’s freedom in Christ allowed him to adapt without compromise (v. 19).
- He became a Jew to Jews, not by deception but by entering their world (v. 20).
- His aim was always single: to gain people for the gospel, not to please himself.
Five-point outline
- Freedom is not a license to insist on our rights (v. 12).
- Love limits liberty for the sake of others (v. 19).
- We meet people where they are, not where we wish they were (v. 20).
- This requires discernment between cultural preference and gospel principle.
- The goal is not mere affiliation but saving faith (v. 22).
Illustration hooks
- A missionary learns the local language and eats the local food, not to be a tourist but to be understood.
- A new parent gives up late-night social events, not because freedom is lost, but because love chooses to serve.
- A church that uses contemporary music to reach outsiders risks criticism from traditionalists, but love chooses the way of the hearer.
Questions your congregation is asking
- How far should we go in adapting our worship style to attract outsiders?
- Does Paul’s principle mean we should never offend anyone, even about sin?
- When does cultural accommodation become compromise of the gospel?
Leading a Discussion
This verse shows Paul’s missionary strategy: he voluntarily limited his freedom in non-essentials so that Jewish people would not be needlessly offended by the gospel. As you discuss, consider how this principle applies in your own contexts, families, workplaces, and neighbourhoods where you want others to come to know Christ.
Discussion questions
- What does Paul mean when he says he “became as a Jew” while he was already Jewish by birth? In what ways did he adapt?
- Look at Acts 16:3 and 21:26. How do these stories illustrate the principle Paul describes here?
- Why does Paul add “not being myself under the law”? What does that caveat protect against?
- How do you decide which of your own freedoms you will set aside for the sake of someone who does not share your faith?
- What are the dangers of taking this principle too far? When does accommodation become compromise?
- Can you think of a time when someone adjusted their habits or preferences to make you feel welcome? How did that affect you?
- What is one cultural practice or personal preference you could set aside this week to make the gospel more accessible to someone you know?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Acts 16:3 | Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. |
| Acts 17:2 | Paul, as was his custom, went in to them; and for three Sabbath days reasoned with them from the Scriptures, |
| Acts 17:3 | explaining and demonstrating that the Christ had to suffer and rise again from the dead, and saying, “This Jesus, whom I proclaim to you, is the Christ.” |
| Acts 18:18 | Paul, having stayed after this many more days, took his leave of the brothers, and sailed from there for Syria, together with Priscilla and Aquila. He shaved his head in Cenchreae, for he had a vow. |
| Acts 21:20 | They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. |
| Acts 21:26 | Then Paul took the men, and the next day purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. |
| Romans 3:19 | Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. |
| Romans 6:14 | For sin will not have dominion over you, for you are not under law, but under grace. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Paul's conformity to Jewish customs was not hypocrisy but a principled choice to avoid needless offense. Where his conscience permitted, Paul followed the law of Moses to gain trust and access to Jewish minds, never violating his convictions but setting aside personal freedoms for the sake of their salvation.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator shows that Paul's statement is not just theory; it matches his actual practice documented later in Acts. Even events that happened after Paul wrote this letter still illustrate the same principle of adapting to Jewish customs for the sake of the gospel.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that Paul voluntarily placed himself under the law for the sake of winning Jewish people, even though he was not himself bound by it. This was not hypocrisy but a deliberate strategy of adaptation for the sake of the gospel, showing love by meeting others where they were.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Paul's compliance with Jewish customs was a deliberate strategy. He acted as if under the law not to endorse those practices but to gain influence and gradually draw both unconverted and converted Jews away from reliance on the law toward full trust in Christ alone.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a careful distinction between two groups Paul accommodated: the Jews, in matters of custom that did not compromise principle, and those under the law
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Paul's voluntary surrender of his own liberty as a free man, making himself a servant to all kinds of people. The apostle did not do this from weakness but from strategy, accommodating himself to Jews and Gentiles alike in external matters so he might win them to Christ without compromising his own allegiance to God.
Vincent's Word Studies Evangelical 1887
Vincent notes a distinction between Jews as a national group and those under the law as a religious category. He prefers this over readings that identify the phrase with Gentile proselytes or rigid Pharisees, seeing it as a sharper, more precise contrast.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that Paul's flexibility to Jewish customs was bound by innocence and never treated as necessary. Paul would observe the law among those who felt bound by it, but he did not require others to do so, and he condemned Peter for insisting on such observance.