Exegetical and Hermeneutical Commentary of 1 Corinthians 9:21
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.
21. to them that are without law, as without law ] Literally, to the lawless, as a lawless man, i.e. to those who had received no external laws or statutes from God. St Paul’s accommodation to the prejudices of Gentiles may be seen in Gal 2:3; Gal 2:12; Gal 2:14.
being not without law to God, but under the law to Christ ] Cf. Gal 6:2 A kind of apology is here made for the use of the term lawless. It was only intended in the sense just explained. Even a Gentile was under some kind of law (Rom 2:14-15), and no Christian could rightly be called lawless, for he was subject to that inward law written in the heart, of which Jeremiah had prophesied (Jer 31:33), even the law of the Spirit of life (Rom 8:2), which, though it had set him free from a slavish bondage to ordinances (Col 2:20), had not set him free from the obligation to holiness, justice, and truth which is involved in the very idea of faith in Jesus Christ.
Fuente: The Cambridge Bible for Schools and Colleges
To them that are without law – To the Gentiles, who have not the law of Moses; see the note at Rom 2:12, note at Rom 2:14.
As without law – Not practicing the special rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them, but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them; see the notes at Acts 15; and the argument of Paul in Gal 2:11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that the binding obligation of these ceremonial precepts had ceased. I did not, therefore, press them upon the Gentiles, nor did I superstitiously and publicly practice them. In all this, Paul has reference only to those things which he regarded as in themselves indifferent, and not a matter of conscience; and his purpose was not; needlessly to excite the prejudice or the opposition of the world. Nothing is ever gained by provoking opposition for the mere sake of opposition. Nothing tends more to hinder the gospel than that. In all things of conscience and truth a man should be firm, and should lose his life rather than abandon either; in all things of indifference, of mere custom, of prejudice, he should yield, and accomodate himself to the modes of thinking among people, and adapt himself to their views, feelings, and habits of life, that he may win them to Christ.
Being not without law to God – Not regarding myself as being absolutely without law, or as being freed from obligation to obey God. Even in all this, I endeavored so to live as that it might be seen that I felt myself bound by law to God. I was not a despiser, and contemner, and neglector of law as such, but only regarded myself as not bound by the special ceremonial law of Moses. This is an instance of Pauls conscientiousness. He would not leave room to have it supposed for a moment that he disregarded all law. He was bound to God by law; and in the conduct to which he was referring he felt that he was obeying him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honor the law, not to destroy it.
But under the law to Christ – Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honor; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is to make people holy, and to bind them everywhere to the observance of the pure law of the Redeemer.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. To them that are without law] The Gentiles, who had no written law, though they had the law written in their hearts; See Clarke on Ro 2:15.
Being not without law to God] Instead of , TO God, and , TO Christ, the most important MSS. and versions have , OF God, and , OF Christ; being not without the law of God, but under the law of Christ.
Them that are without law.] Dr. Lightfoot thinks the Sadducees may be meant, and that in certain cases, as far as the rites and ceremonies of the Jewish religion were concerned, he might conform himself to them, not observing such rites and ceremonies, as it is well known that they disregarded them; for the doctor cannot see how the apostle could conform himself in any thing to them that were without law, i.e. the heathen. But, 1. It is not likely that the apostle could conform himself to the Sadducees; for what success could he expect among a people who denied the resurrection, and consequently a future world, a day of judgment, and all rewards and punishments? 2. He might among the heathen appear as if he were not a Jew, and discourse with them on the great principles of that eternal law, the outlines of which had been written in their hearts, in order to show them the necessity of embracing that Gospel which was the power of God unto salvation to every one that believed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is manifest by the opposition of them that are without law, mentioned in this verse, to them under the law, mentioned in the former verse, that as by the latter the Jews are understood, so by the former the Gentiles are to be understood, who were under no obligation to the observance either of the ceremonial law or judicial law, given to the Jews; the one to guide that nation in the matters of worship till Christ should come; the other to guide them in matters of civil justice, as well as criminal causes, as matters of plea and trespass: so that the term here signifieth differently from what it signifieth in many other scriptures; where it signifieth men that live as they list, without any regard to any laws of God or men, as Mar 15:28; Luk 22:37; Act 2:23; 2Th 2:8; 1Ti 1:9, &c. This the apostle makes appear by the next words, where he tells us, he was
not without law to God, but under the law to Christ: though to the Gentiles he behaved himself as if he himself had been a Gentile, that is, forbearing the observances of the Levitical law, to which the Gentiles had never any obligation at all, yet he did not behave himself as one that had no regard to the law of God, that was yet in force and obligatory, but acknowledged himself to be under that, though a servant of Christs; so that he abated nothing of his necessary duty, only denied himself in some things as to which the law of God had left him a liberty, both to the Jews and Gentiles, propounding to himself the same end as to both, that is, the gaining of their souls to Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. To them . . . without lawthatis, without revealed law: the heathen (compare Rom 2:12;1Co 9:15).
as without lawnoturging on them the ceremonies and “works of the law,” but”the hearing of faith” (Ga3:2). Also discoursing in their own manner, as at Athens, witharguments from their own poets (Ac17:28).
being not without law toGod“While thus conforming to others in mattersindifferent, taking care not to be without law in relation toGod, but responsible to law (literally, “INLAW”) in relation to Christ.” This is theChristian’s true position in relation to the world, to himself, andto God. Everything develops itself according to its proper law. Sothe Christian, though no longer subject to the literal law asconstraining him from without, is subject to an inward principle orlaw, the spirit of faith in Christ acting from within as the germ ofa new life. He does not in the Greek (as in EnglishVersion) say “under the law (as he does in 1Co9:20) to Christ”; but uses the milder term, “in . . .law,” responsible to law. Christ was responsible to thelaw for us, so that we are no longer responsible to it (Gal 3:13;Gal 3:24), but to Him, as themembers to the Head (1Co 7:22;Rom 8:1-4; 1Pe 2:16).Christians serve Christ in newness of spirit, no longer in oldness ofthe letter (that is, the old external law as such), Ro7:4-6. To Christ, as man’s Head, the Father has properlydelegated His authority (Joh 5:22;Joh 5:27); whence here hesubstitutes “Christ” for “God” in the secondclause, “not without law to God, but under the law toChrist.” The law of Christ is the law of love (Ga6:2; compare Ga 5:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
To them that are without law, as without law,…. Meaning the Gentiles, who, though they were not without the law of nature, nor without many good civil laws, by which the more cultivated and civilized nations among them were governed, yet they were without the written law of Moses; a description of the Gentiles, usual with the Jews; see Ro 2:12. And to these the apostle accommodated himself, as if he was without the law; by conversing with them without any difference; by eating any sort of food with them; by not circumcising Titus, when the Jews would have had it done; and by resisting Peter, when he, by his example, would have influenced the Gentiles to have lived as did the Jews:
being not without law to God; or “the law of God”, the moral law; for though he was delivered from the curse and condemnation of it, and as a covenant of works, and the ministry of it by Moses, yet not from the matter of it, and obedience to it, as a rule of walk and conversation: and therefore his compliance with the Gentiles was not in anything that was contrary to the moral law; nor did he act as one that had nothing to do with that law, “but” as one that was
under the law to Christ, or “under the law of Christ”; that is, the law of love, which obliged him to take every lawful and proper method for the good of such souls:
that I might gain them that were without law; to believe in Christ for life and salvation, and to serve the law of God as in the hands of Christ, the only Lawgiver and King in his church; in testimony of their gratitude to him, for the blessings of grace received by him, without having any dependence on their obedience to it, for acceptance with God.
Fuente: John Gill’s Exposition of the Entire Bible
To them that are without law ( ). The heathen, those outside the Mosaic law (Ro 2:14), not lawless (Luke 22:37; Acts 2:23; 1Tim 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, , ‘ ). The genitive case of and (specifying case) comes out better thus, for it seems unusual with and , both old and regular adjectives.
Fuente: Robertson’s Word Pictures in the New Testament
Without law [] . As one of the Gentiles. By intercourse with them, relinquishment of Jewish observances, and adapting his teaching to their modes of thought. See Acts 17.
Under law [] . The expression differs from that in ver. 20, uJpo nomon under law, though with only a shade of difference in meaning. Ennomov means subject to the law, but in the sense of keeping within [] the law.
Fuente: Vincent’s Word Studies in the New Testament
1) “To them that are without law as without law.” (tois anomois hos anomos) “To the ones without law (I became) as without or outside the jurisdiction of the law” (Law of Moses) in its entangling ceremonies, now no longer valid since Jesus had fulfilled it, Luk 16:16.
2) Being not without law to God, but under the law to Christ.”) (me on anomos theou all’ ennomos christou) “Not being (am I) without the jurisdiction of the law of God, the eternal principles of right and wrong, but under the law of Christ,” who said “follow me,” Mat 4:18-19; Mat 28:18-20.
3) “That I might gain then that are without law.” (hina kerdano tous anomous) “In order that I might gain, win, or successfully influence the ones without law.” This spoke of the Gentiles, those never under the Law of Moses, thus not then under its jurisdiction. Paul, while among the Gentiles, conformed to their social customs, traditions, and mores, so long as such did not break the laws of Christ. This he did for the gospel’s sake, seeking the glory of God. 1Co 10:31.
Fuente: Garner-Howes Baptist Commentary
21. Though not without law to God. He wished by this parenthesis to soften the harshness of the expression, for it might. have seemed harsh at first view to have it said, that he had come to be without law. Hence in order that this might not be taken in a wrong sense, he had added, by way of correction, that he had always kept in view one law — that of subjection to Christ. By this too he hints that odium was excited against him groundlessly and unreasonably, as if he called men to an unbridled licentiousness, while he taught exemption from the bondage of the Mosaic law. Now he calls it expressly the law of Christ, in order to wipe away the groundless reproach, with which the false apostles branded the gospel, for he means, that in the doctrine of Christ nothing is omitted, that might serve to give us a perfect rule of upright. living.
Fuente: Calvin’s Complete Commentary
(21) To them that are without lawi.e., the heathen. St. Paul adapted himself to their habits and mode of thought when necessary. He quoted from their literature (Act. 17:28); he based an argument on the inscriptions on their altars (Act. 17:23); and he did not require them to adopt Jewish ceremonies (Gal. 2:9; Gal. 2:11). The parenthesis explains in what sense only St. Paul was without the Law, so as to prevent the possibility of this statement being used as a justification of lawlessness. As being one with Christ, he was indeed under the law of God as revealed in the person, work, and teaching of the Lord. (See Gal. 6:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Them without law Gentiles. Note on Rom 2:14.
Not without law For the being as a thing is not being the thing itself. Paul defines his position as showing that the gospel emancipation from law is still submission to the law of Christ. Paul, as Bengel says, is neither lawless nor anti-law.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 9:21. That I might gain them that are without law This refers to the Gentiles not yet converted to Christianity.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 9:21 . ] i.e. to the heathen , Rom 2:12 . Comp Suicer, Thes. I. p. 366.
] by holding intercourse with them, giving up Jewish observances, teaching in Hellenic form (as at Athens, Act 17 ). Comp Isidor. Pelus, ed. Paris. 1638, p. 186.
. . [1509] ] must similarly be regarded not exactly as a defence of himself (Grotius, Rckert), but as arising very naturally from the pious feeling of the apostle, who, with all the consciousness of his freedom of position towards the Mosaic law, which allowed him to be , always recognised his subjection to the divine revealed in Christ. In spite, therefore, of his thus condescending to the , he was by no means one without legal obligation to God (no [1510] ), but one and this is precisely what brings out the absolute character of the opposite who stood within the sphere of legal obligation to Christ . And Paul was conscious that he stood thus in virtue of his faith in Christ, who lived in him (Gal 2:20 ), and in conformity with the gospel, which ruled him as the (Chrysostom), and was to him accordingly the higher analogue of the venerated (Rom 3:27 ), which has its fulfilment in love (Rom 13:10 ); comp Gal 6:2 . The two genitives and denote simply in relation to, in my position towards ; they thus give to the two notions and their definite reference .
[1509] . . . .
[1510] Hofmann’s conjecture, that Paul wrote (following it, however, with ), has virtually no critical foundation, and is wholly devoid of exegetical basis. Hofmann explains the passage as if he read , making Paul say of “his being shut up in the law of Christ, that it made him one who was not without law in his relation to God.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 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.
Ver. 21. That I might gain them ] A metaphor from merchants, Qui , who are never weary of taking money. (Naz.) St Paul harps much upon this string, out of a strong desire of winning souls to God. Ministers must turn themselves into all shapes and fashions both of spirit and speech to gain souls to God. Christ useth every engine of wisdom ( , saith Clemens Alexand.) that he may convert some. Ministers should labour to be masters of their people’s affections, , as the Athenian orators were called, i.e. people leaders.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. . ] The are the Heathen ; hardly, with Chrys., such as Cornelius , fearing God but not under the law. Paul became as a Heathen to the Heathen, e.g., when he discoursed at Athens (Act 17 ) in their own manner, and with arguments drawn from their own poets.
. . .] not being (being conscious of not being, remembering well in the midst of my that I was not. This is implied by , which is subjective, giving the conviction of the subject , not merely the objective fact , as would do) an outlaw from God ( and are genitives of dependence, as after , , &c.) but a subject-of-the-law of Christ (the words seem inserted rather to put before the reader the true position of a Christian with regard to God’s law revealed by Christ, than merely with an apologetic view to keep his own character from suffering by the imputation of ) that I might gain those who had no law . (here only in N. T.) and are both found in the classics; see Matthi, 239, and Lobeck on Phrynichus, p. 740.
Fuente: Henry Alford’s Greek Testament
without law. Greek. anomos. App-128. Here used in the sense of Rom 2:12, Rom 2:14.
under the law. Greek. ennomos. See Act 19:39.
Fuente: Companion Bible Notes, Appendices and Graphics
21. .] The are the Heathen; hardly, with Chrys., such as Cornelius, fearing God but not under the law. Paul became as a Heathen to the Heathen, e.g., when he discoursed at Athens (Acts 17) in their own manner, and with arguments drawn from their own poets.
…] not being (being conscious of not being, remembering well in the midst of my that I was not. This is implied by , which is subjective, giving the conviction of the subject, not merely the objective fact, as would do) an outlaw from God ( and are genitives of dependence, as after , , &c.) but a subject-of-the-law of Christ (the words seem inserted rather to put before the reader the true position of a Christian with regard to Gods law revealed by Christ, than merely with an apologetic view to keep his own character from suffering by the imputation of ) that I might gain those who had no law. (here only in N. T.) and are both found in the classics; see Matthi, 239, and Lobeck on Phrynichus, p. 740.
Fuente: The Greek Testament
1Co 9:21. ) This is here used in that sense, which the meaning of the primitive word precisely produces, as , Heb 2:8.- , as without law), by omitting things that may be omitted in regard to things ceremonial.- , who am not without the law) Paul was not (anomus) without the law, much less was he (antinomus) opposed to the law.- , , ) , , 1Co 3:23 : whence, he who is without the law to God, , is also without the law to Christ, : he who is under the law to Christ, , is under the law to God, . Concerning the law of Christ, comp. Gal 6:2, note. has a milder meaning than .
Fuente: Gnomon of the New Testament
1Co 9:21
1Co 9:21
to them that are without law,-All peoples and things in the universe are under the general government and rule of God. God gives men the privilege of obeying him and being saved, or of rejecting him as ruler and being condemned and punished for rebelling against him. If they were not under the dominion and rule of God, he could not punish them. Satan himself is under the dominion of God. God is the sole ruler of the universe. He permits men to rebel, to refuse to submit, for a time; but if they do not repent, God, as the ruler of all, will punish them. All men now living ought to be under the law of the Spirit of life in Christ Jesus. The reason they are not is because they are unwilling to obey him. God allows them to live a while in the state of rebellion; then if they refuse to repent and obey him, in the execution of the laws of the universe, he will punish them in hell. God forbears with them for a time, giving them time and opportunity to repent. He gives laws only to those willing to obey him. Those unwilling to serve him he leaves without law, not that they are not accountable, but because they reject him as ruler. God gave laws to the Israelites because they were willing at times to obey and serve him. The Gentiles were not willing to serve him, and he left them without law. When any Gentile was willing to obey God, he entered into the Jewish family and came under the Mosaic law. Just so now; any soul that is willing to obey God comes into the church of God and under his law. If a man is not under law it is because he is not willing to obey God. The Gentiles, who were without law in the days of Judaism, became willing to obey God under Christ; hence they were said to be without law, were not under the law of Moses.
as without law,-[Paul adapted himself to the habits and modes of thought of the Gentiles; quoted their poets (Act 17:23); ate with them, and rebuked Peter when he ceased to do so (Gal 2:11-16); based an argument on the inscriptions on their altars (Act 17:23); and did not urge on them the ceremonies and works of the law; but by the hearing of faith (Gal 3:9).]
not being without law to God, but under law to Christ, that I might gain them that are without law.-This parenthesis explains in what sense only Paul was without law. The death of Jesus on the cross had made him free from the law of Moses (Col 2:14), and brought him under the law of the Spirit of life in Christ Jesus (Rom 8:2).
Fuente: Old and New Testaments Restoration Commentary
without
The expression is peculiar and might be literally rendered, ” not lawless toward God, but inlawed to Christ.” See “Law (of Christ),” Gal 6:2; 2Jn 1:5. It is another way of saying, “not under the law, but under the rule of grace.” Rom 6:14.
Fuente: Scofield Reference Bible Notes
them: Act 15:28, Act 16:4, Act 21:25, Rom 2:12, Rom 2:14, Gal 2:3, Gal 2:4, Gal 2:12-14, Gal 3:2
not: 1Co 7:19-22, Psa 119:32, Mat 5:17-20, Rom 7:22, Rom 7:25, Rom 8:4, Rom 13:8-10, Gal 5:13, Gal 5:14, Gal 5:22, Gal 5:23, Eph 6:1-3, 1Th 4:1, 1Th 4:2, Tit 2:2-12, Heb 8:10
Reciprocal: Lev 25:55 – my servants 2Ch 15:3 – without law Isa 42:4 – and the isles Isa 51:4 – a law Mat 11:29 – my Mat 12:8 – General Rom 3:19 – what things Rom 3:31 – yea Rom 6:15 – shall we Rom 8:7 – for it Gal 3:23 – under Gal 6:2 – the law
Fuente: The Treasury of Scripture Knowledge
1Co 9:21. When Paul was mingling with those who were not Jews, he did not try to press the Jewish customs upon them, but he did advocate the law of Christ which was and is binding upon all mankind.
Fuente: Combined Bible Commentary
1Co 9:21. to them that are without (the) lawwithout the written law,as without (the) lawreasoning with such on their own principles; as he did with the rude idolaters of Lycaonia (Act 14:15-17), and with the cultivated Athenians on Mars Hill (Act 17:22-31).
not being without (the) law to God, but under (the) law to Christ. This parenthetic clause, most warily expressed, conveys a weighty truth. To have said nakedly, I am under the law to God, might seem in the teeth of his whole teaching, to the effect that he had through Christ become delivered from and dead to the law. He says, therefore, I am under the law to Christ. O then (might it be said), you are under the law after all? Granted: I am indeed not without law to God; I am no antinomian, lawless manGod forbid: but my subjection to law in the Person of Christ, whose yoke is easy and whose burden is light, transmutes its character out of law that killeth into love which is life.
Fuente: A Popular Commentary on the New Testament
to them that are without law [pagans and Gentiles– Rom 2:12], as without law [Rom 6:14 . He did not seek to enforce the laws of Moses among the Gentiles, as did the Jews, and he refrained from insulting heathens in their beliefs (Act 19:37), and dealt gently with their prejudices– Act 17:30], not being without law to God [for the Gentiles themselves were not wholly without such law– Rom 2:14-15], but under law to Christ [Paul did not forget his obligations to the moral law, nor his duty to the will of Christ. Though behaving himself as a Jew in Jerusalem in things indifferent, he rebuked Peter openly for playing the Jew in Antioch in matters of principle (Gal 2:11-21). Peter knew better– Act 15:10], that I might gain them that are without law.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
21. To those who were without law as without law, not being without the law of God, but with the law of Christ, that I might gain those without the law. The Gentiles knew nothing about the law of Moses, cared nothing about it, and looked upon the Jewish rites and ceremonies as silly superstition. If Paul as a Jew had undertaken to prevail on the Gentiles to Judaize, he would simply have assumed the attitude of a mere Jewish proselyter, thus eclipsing the glory of Christ in what the Gentiles regarded as Jewish superstition. Now what a contrast. With the Jews he is a ritualized disciple of Moses, meek and lowly at the feet of the patriarchs and prophets, that he may win them to Christ. With the Gentiles he says not a word about all the vast routine of Jewish rites and ceremonies, but simply preaches Christ like a messenger from Heaven.
Fuente: William Godbey’s Commentary on the New Testament
Verse 21
To them that are without law; the Gentiles.–As without law; not urging upon them Jewish ideas and usages.–Not without law to God; that is, he did not mean by his being without law, that he was absolved from the moral obligation of the law of God.
Fuente: Abbott’s Illustrated New Testament
Likewise when Paul was with Gentiles he behaved as a Gentile. This would have involved eating what they did, among other things.
The references to law in this verse may be confusing. In describing Gentiles as being without law, Paul did not mean that Gentiles are totally lawless (cf. Rom 2:14). He meant they were not under the Law of Moses as the Jews were (1Co 9:20). Paul wanted his readers to understand that even though he did not observe the Mosaic Law when he was with Gentiles (Gr. anomos) he was still under God’s authority (ennomos). As a Christian he was not under the Law of Moses, but he was under the Law of Christ (cf. Gal 6:2). The law of God for Jews before the Cross was the Law of Moses, but His law for Christians in the present age is the Law of Christ. The Law of Christ is the code of responsibilities that Christ and His apostles taught, which the New Testament contains. Some of the same commands are in the Mosaic Law though the codes, the Mosaic Law and the Law of Christ, are not the same. [Note: Femi Adeyemi, "The New Covenant Law and the Law of Christ," Bibliotheca Sacra 163:652 (October-December 2006):438-52, correctly equated the Law of Christ with the New Covenant Law (cf. Jeremiah 31:31-34).]
"This is one of the most difficult sentences in the epistle, and also one of the most important, for in it Paul shows how the new relation to God which he has in Christ expresses his debt of obedience to God." [Note: Barrett, p. 212.]