I Corinthians 9:21 · Bible study
1 Corinthians 9:21 Commentary: Paul's Accommodation and the Law of Christ
Greek · 11 what the commentators say
Meaning in one sentence
How Paul lived 'as without law' among Gentiles while remaining under Christ's law, exploring freedom, accommodation, and the Christian's true relationship
Research Summary
- Meaning: Paul’s freedom from the Mosaic law does not mean he is lawless; he is instead under Christ’s law, an inward principle of love and obedience.
- Key words: anomos (without law, reference to Gentiles), ennomos (within law, under Christ’s authority), kerdainō (gain, win over).
- Main debate: Whether “without law” refers strictly to Gentiles or could include Jewish groups like the Sadducees (Clarke), and whether the textual variant of genitive vs. dative changes the nuance.
- Theological theme: Christian liberty and the law of Christ, the relationship between grace, moral obligation, and missional flexibility.
- Best use: Mission and ethics; preaching on contextualization without compromise; small group study on freedom and responsibility.
Translation Comparison
BSB Berean Standard Bible 2020
To those without the law I became like one without the law (though I am not outside the law of God but am under the law of Christ), to win those without the law.
WEB World English Bible 2000
to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
KJV King James Version 1769
To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
ASV American Standard Version 1901
to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law.
YLT Young's Literal Translation 1898
to those without law, as without law--(not being without law to God, but within law to Christ) --that I might gain those without law;
Darby Darby Bible 1890
to those without law, as without law, (not as without law to God, but as legitimately subject to Christ,) in order that I might gain [those] without law.
Douay-Rheims Douay-Rheims Bible 1899
To them that are under the law, as if I were under the law, (whereas myself was not under the law,) that I might gain them that were under the law. To them that were without the law, as if I were without the law, (whereas I was not without the law of God, but was in the law of Christ,) that I might gain them that were without the law.
Translations in other languages (10 available)
A los que son sin ley, como si yo fuera sin ley, ( no estando yo sin ley de Dios, mas en la ley de Cristo) por ganar á los que estaban sin ley.
Ao que estão sem Lei, como se estivesse sem Lei ( porém não estando sem Lei para com Deus; mas para com Cristo debaixo da Lei), para ganhar os que estão sem Lei.
avec ceux qui sont sans loi, comme sans loi (quoique je ne sois point sans la loi de Dieu, étant sous la loi de Christ), afin de gagner ceux qui sont sans loi.
Denen, die ohne Gesetz sind, bin ich wie ohne Gesetz geworden (so ich doch nicht ohne Gesetz bin vor Gott, sondern bin im Gesetz Christi), auf daß ich die, so ohne Gesetz sind, gewinne.
Degenen, die zonder de wet zijn, ben ik geworden als zonder de wet zijnde (Gode nochtans zijnde niet zonder de wet, maar voor Christus onder de wet), opdat ik degenen, die zonder de wet zijn, winnen zou.
con quelli che son senza legge, mi son fatto come se fossi senza legge (benché io non sia senza legge riguardo a Dio, ma sotto la legge di Cristo), per guadagnare quelli che son senza legge.
Tym, którzy są bez zakonu, jakobym bez zakonu, (nie będąc bez zakonu Bogu, ale będąc pod zakonem Chrystusowi), abym pozyskał tych, którzy są bez zakonu.
для чуждых закона — как чуждый закона, — не будучи чужд закона пред Богом, но подзаконен Христу, — чтобы приобрести чуждых закона;
向沒有律法的人，我就作 沒有律法的人，為 要得 沒有律法的人；其實我在 神面前，不 是 沒有律法；在基督面前，正 在律法之下。
To those without the law I was as one without the law, not as being without law to God, but as under law to Christ, so that I might give the good news to those without the law.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · I Corinthians 9:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Paul is describing his missionary method toward Gentiles, whom he calls “those without law” (anomoi). He did not insist on Jewish ceremonial observances when among them, adapting his behaviour to avoid unnecessary barriers. Yet he immediately clarifies that he is not truly lawless: he is “under law toward Christ” (ennomos Christou). Barnes notes that Paul refers only to the ceremonial law, not the moral law, which remains binding. Calvin emphasises the parenthesis prevents misunderstanding: Paul always kept in view the law of subjection to Christ. Gill and JFB connect this to the “law of love” (Galatians 6:2). All affirm that Christian freedom is not a license to sin; it is freedom to serve under a new, inward principle, the law of Christ.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Paul is not claiming to be lawless; he insists that his freedom from the Mosaic law does not free him from obligation to God or from Christ's authority.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'those without law' | Most commentators identify them as Gentiles who lack the written Mosaic law. | Clarke notes that Dr. Lightfoot suggested the Sadducees, but Clarke and others argue that the context points consistently to Gentiles. |
| Meaning of 'under law to Christ' | All agree Paul is not claiming to be lawless; he is under authority. | Calvin emphasizes the law of Christ as a perfect rule of life; Barnes and Gill stress the moral law remains binding; JFB and Vincent note the mildness of <em>ennomos</em> (in law) compared to <em>hupo nomon</em> (under law). |
| Paul's accommodation as pattern for missions | Christians may adapt non-essential customs to reach different cultures. | Some traditions (e.g., strict Reformed) warn against any appearance of compromise; others (e.g., Wesleyan) emphasize freedom to adapt as long as moral standards are kept. |
| Relationship between law of Christ and Mosaic law | The ceremonial aspects of the Mosaic law are no longer binding. | Catholic and Eastern Orthodox traditions maintain continuity with the moral and ritual law as interpreted by the Church; Protestant traditions see a clearer break, with the moral law still applicable as summarized in the Ten Commandments. |
Historical & Cultural Context
First-century Judaism distinguished sharply between Jews, who possessed the written law of Moses, and Gentiles, who did not. The term anomos (“without law”) was a common Jewish label for pagans (see Romans 2:12). In a mission context, this created a practical challenge: how should a Jewish Christian apostle behave when living among non-Jews? Paul’s answer, spelled out in this verse, was a pattern of flexible accommodation in matters indifferent, while never crossing moral boundaries.
The parenthesis “not being without law toward God, but under law toward Christ” is crucial. The Greek preposition shifts from hupo nomon (“under law,” used in verse 20 for Jews) to ennomos (“in law” or “within law,” only here in Paul). Vincent notes that ennomos means “keeping within the law,” a milder term that suggests an internal, binding principle rather than an external code. Paul is not trading one list of rules for another; he is placing himself under the authority of Christ himself, who gives a perfect rule of life (Calvin).
Examples from Acts illustrate this pattern: Paul circumcised Timothy (Acts 16:3) to avoid offending Jews, yet refused to circumcise Titus (Galatians 2:3) when pressured as a condition of salvation. The same apostolic freedom is on display at Athens (Acts 17), where he quotes pagan poets. The Council of Jerusalem (Acts 15) had already affirmed that Gentile believers need not keep the Mosaic law, but Paul knew that such freedom could be misunderstood as rebellion against God. Hence his careful explanation.
Textual Notes
The supplied sources note one significant textual variant. Several important manuscripts read the genitive case (θεοῦ, Χριστοῦ, “of God,” “of Christ”) instead of the dative (θεῷ, Χριστῷ, “to God,” “to Christ”) in the phrase “not without law toward God, but under law toward Christ.” Adam Clarke mentions this as a variant present in “the most important MSS. and versions.” The difference is subtle: the genitive would mean “law of God” and “law of Christ,” while the dative means “under law with reference to God/Christ.” Either reading makes the same theological point, Paul is bound to God and Christ by a law, not lawless. No other variants are mentioned in the consulted sources.
Reception History
In the early church, this verse guided missionaries as they crossed cultural boundaries. Gregory the Great’s instructions to Augustine of Canterbury on adapting pagan customs echo Paul’s principle of accommodation. During the Reformation, both Luther and Calvin used this passage to argue that Christians are free from the ceremonial law yet remain under the moral law, which they equated with the law of Christ. Matthew Henry and John Wesley in the 18th century applied it to preach self-denial for the sake of souls. In modern missiology, 1 Corinthians 9:21 remains a key text for contextualization, the practice of making the gospel understandable without diluting its content. Across centuries, the recurring insight is that Christian freedom is never freedom from God, but freedom to serve under Christ’s gracious authority.
Preaching This Verse
Three-point outline
- Paul’s flexibility in method. Among those without the Mosaic law, he set aside its ceremonial requirements, not as matters of conscience, but as non-essential customs that could hinder the gospel.
- Paul’s firmness in principle. He was never truly lawless. The parenthesis guards against antinomianism: freedom from one law does not mean freedom from all law. The Christian lives “within the law of Christ.”
- Paul’s ultimate goal: winning souls. Every adaptation served a single purpose, to “gain” those without law, to bring them into the salvation of Christ. Accommodation is not comfort; it is mission.
Five-point outline
- Who are “those without law”? Gentiles, people without the written revelation of Sinai, but still accountable to God’s moral order (Romans 2:14-15).
- How Paul became “as without law.” He did not parade Jewish distinctives, ate freely with Gentiles, and argued from their own cultural touchpoints (e.g., Athenian poets).
- The crucial parenthesis. Paul stops any false conclusion. He is “not without law toward God”, the moral law still binds; he is not a revolutionary lawbreaker.
- Under the law of Christ. This is the positive side: the Christian is under the authority of Christ, whose law is love (Galatians 6:2), the Spirit’s inner compulsion (Romans 8:2), and the example of Christ himself.
- The purpose: to win them. “Gain” (Greek kerdainō) echoes commercial language, the salvation of souls is the only profit that matters (Matthew Henry).
Illustration hooks
- Language barriers. You don’t use King James English with a teenager who’s never seen a Bible. You adapt your vocabulary without changing the truth. That’s what Paul did with whole cultures.
- Pork chops with a Hindu neighbour. If you are invited to dinner and the host is a vegetarian, you don’t demand bacon. You set aside a liberty to build a bridge.
- Workplace software. A Christian IT manager learns the engineering team’s preferred tools, even if they are not his own, to earn the right to speak about faith later.
Questions your congregation is asking
- Does this mean Christians can discard all moral rules, since we are “without law”?
- What exactly is the “law of Christ,” and how is it different from the Old Testament law?
- How far should I adapt my behaviour to reach non-Christian friends without compromising my faith?
Leading a Discussion
Paul’s testimony in 1 Corinthians 9:21 shows that Christian freedom is not a blank check to do whatever we want. It is freedom to serve, to lay down preferences for the sake of the gospel. This passage invites groups to examine their own assumptions about law, grace, and mission.
Discussion questions
- Observation: What does Paul say he became to “those without law”? What does he specifically deny about himself?
- Context: Look at verses 19-23. Who are the different groups Paul mentions? Why does he list them?
- Interpretation: The Greek word for “under law to Christ” is ennomos, literally “within law.” How does that differ from being “under law” (hupo nomon) in verse 20? What does the preposition shift suggest?
- Connection: Read Romans 8:1-4. How does being “in Christ” change a believer’s relationship to law?
- Application: Think of a situation where you set aside a personal preference to connect with someone who doesn’t know Christ. What made it difficult? Was it worth it?
- Tension: Where is the line between accommodation and compromise? How does Paul’s parenthesis help you find that line?
- Prayer: Ask God to show you one “right” you hold onto that could be laid down for the sake of the gospel this week.
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)
| Psalms 119:32 | I run in the path of your commandments, for you have set my heart free. HE |
| Matthew 5:17 | “Don’t think that I came to destroy the law or the prophets. I didn’t come to destroy, but to fulfill. |
| Matthew 5:20 | For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. |
| Acts 15:28 | For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: |
| Acts 16:4 | As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem. |
| Acts 21:25 | But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.” |
| Romans 2:12 | For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law. |
| Romans 2:14 | (for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, |
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
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes insists that when Paul set aside the ceremonial law for Gentiles, he was not rejecting moral law itself. Paul always remained under binding obligation to God and to Christ's commands. This distinction prevents any claim that Christian freedom excuses lawlessness or licentiousness.
Calvin's Commentaries Reformed 1564
Calvin notes that Paul added the phrase "not without law to God" to prevent anyone from thinking he meant complete freedom from moral rules. The correction shows Paul always remained subject to Christ's law, and he calls it "the law of Christ" to prove the gospel provides a complete standard for holy living.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that Paul's accommodation to those without the Mosaic law did not make him lawless toward God. He remained under the law of Christ, a different kind of subjection, precisely so he could win the lawless. This distinction prevents Christian liberty from being misread as moral license.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Paul adapted to Gentiles by not imposing Jewish ceremonial laws, yet he never set aside God's moral law. He remained under Christ's law of love, which guided his conduct without requiring Gentile converts to observe Mosaic regulations. His aim was winning them to faith, not encouraging lawlessness.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a careful distinction: the Christian is not "under the law" but "in law to Christ." This means believers are responsible to an inward principle of faith and love, not the external Mosaic law. Christ fulfills the law for us, so we serve Him from within, in newness of spirit.
Lange's Commentary Reformed 1857
Lange emphasizes that Paul's renunciation of his apostolic rights, including financial support, is not a
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 draws a precise lexical contrast: “without law” (anomos) means living like a Gentile, while “under law” (ennomos) carries the nuance of keeping within the law, not merely being subject to it. This subtle difference shows Paul adapting his conduct to reach both groups.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes two kinds of law: the ceremonial law, from which Paul is free, and the moral law, to which Paul remains fully bound. He stresses that being "under the law to Christ" is a permanent condition for all Christians, not a temporary or partial one.