1 Corinthians 9:21

KJV

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.

KJV (with Strong's)

To them that are without law {G459}, as {G5613} without law {G459},(being {G5607} not {G3361} without law {G459} to God {G2316}, but {G235} under the law {G1772} to Christ {G5547},) that {G2443} I might gain {G2770} them that are without law {G459}.

Complete Jewish Bible

With those who live outside the framework of Torah, I put myself in the position of someone outside the Torah in order to win those outside the Torah — although I myself am not outside the framework of God’s Torah but within the framework of Torah as upheld by the Messiah.

Berean Standard Bible

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.

American Standard Version

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.

Commentary

### SUMMARY
In 1 Corinthians 9:21, the Apostle Paul articulates a profound principle of evangelistic adaptability, explaining his strategic approach to those "without law"—primarily Gentiles not bound by the Mosaic Law. He clarifies that this flexibility does not equate to moral relativism or lawlessness, but rather a submission to a higher authority: being "under the law to Christ." Paul's ultimate aim in this nuanced approach is to remove unnecessary barriers and effectively "gain" or win these individuals for the Gospel, demonstrating his unwavering commitment to the spread of Christ's message above personal preference or legalistic rigidity.

### CONTEXT
* **Literary Context:** This verse is an integral part of Paul's extended defense of his apostolic ministry and his radical commitment to the Gospel, detailed in [1 Corinthians 9](/1_corinthians/9 "1 Corinthians 9 - Paul's Rights and Renunciation"). Throughout this chapter, Paul argues for his right to financial support as an apostle but immediately asserts his voluntary renunciation of this and other personal rights for the sake of the Gospel's advance. He employs various analogies, including that of an athlete ([1 Corinthians 9:24-27](/1_corinthians/9-24-27 "1 Corinthians 9:24-27 - The Athlete's Discipline")), to illustrate the discipline and sacrifice required for effective ministry. Verse 21 specifically elaborates on his principle, stated earlier in [1 Corinthians 9:19](/1_corinthians/9-19 "1 Corinthians 9:19 - Paul's Freedom and Servitude"), of becoming "a servant to all, that I might win the more," and more broadly, becoming "[all things to all men](/1_corinthians/9-22 "1 Corinthians 9:22 - Paul's Adaptability for the Gospel") that he "might by all means save some" ([1 Corinthians 9:22](/1_corinthians/9-22 "1 Corinthians 9:22 - Paul Becomes All Things")). Thus, [1 Corinthians 9:21](/1_corinthians/9-21 "1 Corinthians 9:21 - Paul's Approach to Gentiles") serves as a specific application of this overarching missionary strategy, focusing on his engagement with the Gentile world.

* **Historical & Cultural Context:** The Corinthian church was a diverse community, comprising both Jewish and Gentile converts. This diversity often led to tensions and misunderstandings, particularly concerning the relevance of the Mosaic Law for Christian living. For Jews, the Law (Torah) was central to their identity, covenant, and daily life, encompassing ceremonial, civil, and moral aspects. Gentiles, by contrast, had no such inherited legal framework and often came from pagan backgrounds with vastly different ethical and social norms. Paul, as the Apostle to the Gentiles, constantly navigated this cultural and theological divide. His ministry involved presenting the Gospel in a way that was accessible and compelling to non-Jews without compromising its truth, a challenge that sometimes led to accusations of antinomianism (being against the law). The cultural milieu of Corinth, a bustling port city known for its moral laxity and diverse religious practices, made Paul's adaptable approach particularly pertinent, as he sought to bridge vast cultural gaps to share the message of Christ.

* **Key Themes:** [1 Corinthians 9:21](/1_corinthians/9-21 "1 Corinthians 9:21 - Paul's Evangelistic Strategy") powerfully encapsulates several key themes central to Paul's theology and missionary practice. Foremost is **Evangelistic Adaptability**, highlighting Paul's willingness to adjust his external conduct and communication style to effectively reach diverse audiences. This flexibility is not about compromising truth but about removing unnecessary cultural or legal barriers to the Gospel, driven by the supreme priority of "gaining" souls. This leads to the theme of **Gospel Priority**, where the advancement of Christ's kingdom and the salvation of individuals supersede personal rights, preferences, or even traditional religious observances. Paul's radical self-denial and strategic flexibility are always subservient to this ultimate goal, echoing his declaration in [Philippians 3:8](/philippians/3-8 "Philippians 3:8 - Paul's Pursuit of Christ") that he considers all things loss for the sake of Christ. Finally, the verse introduces the crucial concept of the **"Law of Christ,"** which represents a profound theological shift. While Paul acts "as without law" to those outside the Mosaic code, he clarifies that he is "not without law to God, but under the law to Christ." This "law" is not a rigid external code but an internal, Spirit-empowered principle of love and obedience rooted in Christ's teachings and example, as seen in passages like [Galatians 6:2](/galatians/6-2 "Galatians 6:2 - Bearing Burdens and Fulfilling the Law of Christ") where believers are called to "bear one another's burdens, and so fulfill the law of Christ." It signifies a liberation from legalism into a higher form of spiritual allegiance and ethical living, guided by love for God and neighbor, as summarized by Jesus in [Matthew 22:37-40](/matthew/22-37-40 "Matthew 22:37-40 - The Greatest Commandments").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **ánomos (Greek, _ánomos'_):** From a negative particle and _nómos_ (law), meaning "lawless," "without law," or "not subject to (the Jewish) law." In this context, it refers specifically to Gentiles who were not under the Mosaic Law. Paul is not implying moral lawlessness, but rather operating outside the specific legal framework of Judaism when ministering to non-Jews. The repetition of this term emphasizes the group he is targeting and the nature of his adaptation.
* **énnomos (Greek, _énnomos'_):** From _en_ (in) and _nómos_ (law), meaning "in law," "subject to law," or "bound by law." When combined with "to Christ," it signifies being "under the law to Christ" or "bound by Christ's law." This term highlights the crucial distinction Paul makes: his freedom from the Mosaic Law does not mean he is without any law; rather, he is governed by the moral and spiritual authority of Christ, which is a higher, internal principle.
* **kerdaínō (Greek, _kerdaínō'_):** To "gain" or "win," either literally or figuratively. Here, it is used in a spiritual sense, referring to winning souls for Christ. This word underscores Paul's primary motivation for his strategic flexibility: the salvation of others. His adaptations are not for personal convenience but for the effective propagation of the Gospel and the expansion of God's kingdom.

#### Verse Breakdown
* **"To them that are without law, as without law,"**: Paul describes his approach to Gentiles, who were not bound by the Mosaic Law. He adapted his methods and presentation to be relatable to them, acting "as if" he himself were not under that specific legal code. This meant not imposing Jewish customs or dietary laws on them as a prerequisite for the Gospel.
* **"(being not without law to God, but under the law to Christ,)"**: This parenthetical clause is a critical clarification. Paul emphatically states that his flexibility towards Gentiles does not imply moral anarchy or a disregard for God's will. Instead, he operates under a new, higher form of law—the "law to Christ." This signifies a shift from external, ceremonial regulations to an internal, Christ-centered principle of living, characterized by love, faith, and obedience to Christ's teachings and example.
* **"that I might gain them that are without law."**: This final phrase reveals the ultimate purpose and driving force behind Paul's adaptable ministry. His entire strategy, including his willingness to forgo personal rights and adjust his approach, was singularly focused on the evangelistic goal of winning or "gaining" these non-Jewish individuals for Christ. The salvation of souls was paramount.

#### Literary Devices
Paul masterfully employs several literary devices in this concise verse to convey his complex theological and missional strategy. The most prominent is **Paradox**, as he claims to be "as without law" yet simultaneously "not without law to God, but under the law to Christ." This apparent contradiction highlights the nuanced nature of Christian liberty, where freedom from one legal system leads to deeper submission to another. Closely related is **Antithesis**, setting up a clear contrast between being "without law" (in the Mosaic sense) and being "under the law to Christ." This juxtaposition emphasizes the fundamental shift from external legalism to internal, Christ-centered obedience. Furthermore, Paul uses **Repetition** of the phrase "without law" (Greek _ánomos_) to underscore the specific group he is addressing and the particular challenge they present to his evangelistic efforts. This repetition also serves to frame the central paradox, drawing the reader's attention to the distinction Paul is about to make concerning his true allegiance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in [1 Corinthians 9:21](/1_corinthians/9-21 "1 Corinthians 9:21 - Paul's Evangelistic Principle") is profoundly significant for understanding Christian liberty, the nature of obedience in the New Covenant, and the imperative of evangelism. It demonstrates that freedom from the Mosaic Law does not equate to moral license but rather to a higher form of ethical living rooted in Christ. This "law of Christ" is fundamentally a law of love, compelling believers to serve others and prioritize the Gospel above personal preferences or rights. Paul's example challenges believers to consider how their own cultural contexts and personal liberties might be leveraged or even set aside for the sake of reaching those who are different from them, always with the aim of presenting an unhindered Gospel message. This principle resonates throughout the New Testament, emphasizing that love for God and neighbor is the fulfillment of all law, and that the ultimate goal of the Christian life is to glorify God through sacrificial service and the proclamation of His truth.

* [Galatians 5:13-14](/galatians/5-13-14 "Galatians 5:13-14 - Freedom and Love") - "For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. For the whole law is fulfilled in one word: 'You shall love your neighbor as yourself.'"
* [Romans 14:13](/romans/14-13 "Romans 14:13 - Not Causing Others to Stumble") - "Therefore let us not pass judgment on one another any longer, but rather decide never to put a stumbling block or hindrance in the way of a brother."
* [Philippians 2:3-4](/philippians/2-3-4 "Philippians 2:3-4 - Humility and Concern for Others") - "Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others."

### REFLECTION AND APPLICATION
Paul's strategic flexibility in [1 Corinthians 9:21](/1_corinthians/9-21 "1 Corinthians 9:21 - A Model for Ministry") offers timeless wisdom for contemporary believers and the church. It challenges us to move beyond rigid adherence to cultural norms or personal preferences when engaging with those outside the faith. True evangelistic effectiveness often requires a willingness to step into another's world, understand their perspectives, and communicate the Gospel in a way that is culturally sensitive and relatable, without ever compromising the core truths of Scripture. This means discerning what truly constitutes a "stumbling block" for non-believers and being prepared to set aside non-essential practices or traditions if they hinder the Gospel's reception. However, Paul's crucial clarification—"not without law to God, but under the law to Christ"—serves as a vital safeguard. Our adaptability must always be governed by the moral and ethical principles of the New Covenant, rooted in love for God and neighbor, and ultimately submitted to the authority and example of Christ. This balance ensures that our flexibility is driven by love and truth, not by expediency or compromise.

#### Questions for Reflection
* **In what ways might my personal preferences or cultural norms unintentionally create barriers for others to hear the Gospel?**
* **What does it practically mean for me to live "under the law to Christ" in my daily interactions and decisions?**
* **How can I cultivate a spirit of evangelistic adaptability while remaining steadfast in biblical truth and Christ-centered obedience?**

### FAQ

**What does Paul mean by "without law" in this verse?**

Answer: When Paul refers to "them that are without law," he is primarily speaking of Gentiles, non-Jews who were not bound by the Mosaic Law. This does not imply that they were morally lawless or that Paul himself advocated for antinomianism (being against all law). Rather, it signifies that he adapted his evangelistic approach to those who did not operate under the specific legal and ceremonial requirements of Judaism. His goal was to remove unnecessary cultural or legalistic stumbling blocks to the Gospel for these individuals, as seen in his broader principle of becoming "[all things to all men](/1_corinthians/9-22 "1 Corinthians 9:22 - Paul's Missionary Principle").

**What is the "law to Christ" that Paul mentions?**

Answer: The "law to Christ" (Greek: _ennomos Christou_) is a profound theological concept that defines the believer's ethical and spiritual allegiance in the New Covenant. It signifies a shift from external adherence to the Mosaic Law's regulations to an internal, Spirit-empowered obedience to the moral and spiritual teachings of Jesus Christ. This "law" is primarily understood as the law of love ([Galatians 5:14](/galatians/5-14 "Galatians 5:14 - Love Fulfills the Law")), the command to love God with all one's heart and to love one's neighbor as oneself ([Matthew 22:37-40](/matthew/22-37-40 "Matthew 22:37-40 - The Greatest Commandments")). It is a law of grace and freedom, where believers are motivated by their relationship with Christ and the indwelling Holy Spirit, rather than by a legalistic code, to live righteously and sacrificially.

**Does Paul's approach mean he compromised his beliefs or the truth of the Gospel?**

Answer: Absolutely not. Paul explicitly clarifies that while he acted "as without law" to Gentiles, he was "not without law to God, but under the law to Christ." This distinction is crucial. Paul's adaptability was a strategic means to an end—to "gain" souls for Christ—not a compromise of truth. He never advocated for moral relativism or diluted the Gospel message. Instead, he demonstrated a profound understanding that the unchanging truth of salvation through Christ could be communicated effectively by adjusting non-essential cultural or traditional practices, always remaining firmly rooted in the moral authority and teachings of Jesus, which constituted his true "law." His flexibility was a demonstration of love and wisdom, aimed at removing barriers to faith, not undermining it.

### CHRIST-CENTERED FULFILLMENT
Paul's radical adaptability and submission to the "law to Christ" in [1 Corinthians 9:21](/1_corinthians/9-21 "1 Corinthians 9:21 - Paul's Christ-like Service") find their ultimate fulfillment and perfect embodiment in Jesus Christ Himself. Christ, though fully God, did not cling to His divine prerogatives but "emptied himself, by taking the form of a servant, being born in the likeness of men" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")). He became "without law" in the sense that He entered humanity's fallen condition, not bound by the limitations of sin, yet fully empathetic to it. He perfectly fulfilled the Mosaic Law not by abolishing it, but by embodying its true intent—love for God and neighbor ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). Jesus lived entirely "under the law to God," perfectly obedient to the Father's will even to the point of death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). His entire earthly ministry was an act of profound self-emptying and strategic engagement with humanity, crossing the ultimate divide between divinity and humanity, Jew and Gentile, to "gain" those who were lost ([Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and Save the Lost")). Thus, Paul's willingness to become "all things to all men" for the sake of the Gospel is a direct reflection and imitation of Christ's own incarnational mission, making Him the supreme example of sacrificial love and evangelistic passion.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 2:12

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

Galatians 3:2

This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

Romans 2:14

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

Matthew 5:17

¶ Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

Matthew 5:20

For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

1 Corinthians 7:19

Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

1 Corinthians 7:22

For he that is called in the Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.