1Cor 9:24-26, Phili 2:16, Heb 12:1 | Barnes | STEP | Verse 24. Know ye not , etc. In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling-- the duty of practicing self-denial for the salvation of others--by a reference to the well-known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of men, the furtherance of the gospel, and, in his peculiar case, ( ,) could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honour God in the Gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well-known athletic games at Corinth, the same thing was done by the racers , ( ,) and by wrestlers , or boxers , . If they had done it, for objects so comparatively unimportant as the attainment of an earthly garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can anywhere be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urged by a reference to the conduct of men in the affairs of this life. By the phrase, "know ye not," Paul intimates that those games to which he alludes, were well known to them, and that they must be familiar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendour, every fourth year, on the Isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood. There were in Greece four species of games: the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean games were celebrated at Nemaea, a town of Argolis, and were instituted by the Argives in honour of Archemorus, who died by the bite of a serpent, but were renewed by Hercules. They consisted of horse and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterwards of green parsley. They were celebrated every third, or, according to others, every fifth year. The Pythian games were celebrated every four years at Delphi, in Phocis, at the foot of Mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries. See Travels of Anacharsis, vol. ii. pp. 375--418. The Olympic games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphiss river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any in Greece. They were said to have been instituted by Hercules, who planted a grove called Altis , which he dedicated to Jupiter. They were attended not only from all parts of Greece, but from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad. See Anacharsis, vol. iii. 434, seq. It thus happened that in one or more of these places, there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the Isthmian games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line: αλμαποδωκειηνδισκονακονταπαλην Leaping, running, throwing the quoit, darting, wrestling . Connected with these were also, sometimes, other exercises, as races of chariots, horses, etc. The apostle refers to but two of these exercises in his illustration. They which run . This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed, they regarded it so highly, that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race. (Rob. Cal.) Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed. "No greater honour e'er has been attain'd, Than what strong hands or nimble feet have gain'd." One reason why this was deemed so valuable an attainment among the Greeks was, that it fitted men eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence the character which Homer constantly gives of Achilles is, that he was swift of foot. And thus David, in his poetical lamentations over Saul and Jonathan, takes special notice of this qualification of theirs, as fitting them for war. "They were swifter than eagles, Stronger than lions."-- For these races they prepared themselves by a long course of previous discipline and exercise; and nothing was left undone that might contribute to secure the victory. In a race . ενσταδιω. In the stadium . The stadium, or running-ground, or place in which the boxers contended, and where races were run. At Olympia the stadium was a causeway 604 feet in length, and of proportionable width. (Herod. lib. 2. c. 149.) It was surrounded by a terrace, and by the seats of the judges of the games. At one end was fixed the boundary or goal to which they ran. Run all . All run who have entered the lists. Usually there were many racers who contended for the prize. But one receiveth the prize ? The victor, and he alone. The prize which was conferred was a wreath of olive at the Olympic games; a wreath of apple at Delphi; of pine at the Isthmian; and of parsley at the Nemean games.-- Addison . Whatever the prize was, it was conferred on the successful champion on the last day of the games, and with great solemnity, pomp, congratulation, and rejoicing. "Every one thronged to see and congratulate them; their relations, friends, and countrymen, shedding tears of tenderness and joy, Lifted them on their shoulders to show them to the crowd, and held them up to the applauses of the whole assembly, who strewed handfuls of flowers over them." (Anachar. iii. 448.) Nay, at their return home, they rode in a triumphal chariot; the walls of the city were broken down to give them entrance; and in many cities a subsistence was given them out of the public treasury, and they were exempted from taxes. Cicero says that a victory at the Olympic games was not much less honourable than a triumph at Rome. see Anachar. iii. 469, and Rob. Cal., art. Race ." When Paul says that but one receives the prize, he does not mean to say that there will be the same small proportion among those who shall enter into heaven, and among Christians. But his idea is, that as they make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is possible that we may; and that therefore we should strive for the crown, and make an effort for it, as if but one out of many could obtain it. This, he says, was the course which he pursued; and it shows, in a most striking manner, the fact that an effort may be made, and should be made, to enter into heaven. So run, that ye may obtain . So run in the Christian race, that you may obtain the prize of glory, the crown incorruptible. So live, so deny yourselves, so make constant exertion, that you may not fail of that prize, the crown of glory, which awaits the righteous in heaven. Comp. . Christians may do this when (1.) they give themselves wholly to God, and make this the grand business of life; (2.) "when they lay aside every weight," ( ,) and renounce all sin and all improper attachments; (3.) when they do not allow themselves to be diverted from the object, but keep the goal constantly in view; (4.) when they do not flag, or grow weary in their course; (5.) when they deny themselves; and (6.) when they keep their eye fully fixed on Christ ( ) as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward. (a) "So run, that ye"

1 Corinthians 9:24-26

Verse 24. Know ye not, etc. In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling-- the duty of practicing self-denial for the salvation of others--by a reference to the well-known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of men, the furtherance of the gospel, and, in his peculiar case, (1Cor 9:16,17,) could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honour God in the Gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well-known athletic games at Corinth, the same thing was done by the racers, (1Cor 9:24,) and by wrestlers, or boxers, 1Cor 9:25. If they had done it, for objects so comparatively unimportant as the attainment of an earthly garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can anywhere be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urged by a reference to the conduct of men in the affairs of this life. By the phrase, "know ye not," Paul intimates that those games to which he alludes, were well known to them, and that they must be familiar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendour, every fourth year, on the Isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood. There were in Greece four species of games: the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean games were celebrated at Nemaea, a town of Argolis, and were instituted by the Argives in honour of Archemorus, who died by the bite of a serpent, but were renewed by Hercules. They consisted of horse and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterwards of green parsley. They were celebrated every third, or, according to others, every fifth year. The Pythian games were celebrated every four years at Delphi, in Phocis, at the foot of Mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries. See Travels of Anacharsis, vol. ii. pp. 375--418. The Olympic games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphiss river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any in Greece. They were said to have been instituted by Hercules, who planted a grove called Altis, which he dedicated to Jupiter. They were attended not only from all parts of Greece, but from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad. See Anacharsis, vol. iii. 434, seq. It thus happened that in one or more of these places, there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the Isthmian games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line:

αλμαποδωκειηνδισκονακονταπαλην

Leaping, running, throwing the quoit, darting, wrestling. Connected with these were also, sometimes, other exercises, as races of chariots, horses, etc. The apostle refers to but two of these exercises in his illustration.

They which run. This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed, they regarded it so highly, that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race. (Rob. Cal.) Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed. "No greater honour e'er has been attain'd,

Than what strong hands or nimble feet have gain'd."

One reason why this was deemed so valuable an attainment among the Greeks was, that it fitted men eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence the character which Homer constantly gives of Achilles is, that he was swift of foot. And thus David, in his poetical lamentations over Saul and Jonathan, takes special notice of this qualification of theirs, as fitting them for war. "They were swifter than eagles,

Stronger than lions."--2Sam 1:23

For these races they prepared themselves by a long course of previous discipline and exercise; and nothing was left undone that might contribute to secure the victory.

In a race. ενσταδιω. In the stadium. The stadium, or running-ground, or place in which the boxers contended, and where races were run. At Olympia the stadium was a causeway 604 feet in length, and of proportionable width. (Herod. lib. 2. c. 149.) It was surrounded by a terrace, and by the seats of the judges of the games. At one end was fixed the boundary or goal to which they ran.

Run all. All run who have entered the lists. Usually there were many racers who contended for the prize.

But one receiveth the prize? The victor, and he alone. The prize which was conferred was a wreath of olive at the Olympic games; a wreath of apple at Delphi; of pine at the Isthmian; and of parsley at the Nemean games.--Addison. Whatever the prize was, it was conferred on the successful champion on the last day of the games, and with great solemnity, pomp, congratulation, and rejoicing. "Every one thronged to see and congratulate them;

their relations, friends, and countrymen, shedding tears of

tenderness and joy, Lifted them on their shoulders to show

them to the crowd, and held them up to the applauses of the

whole assembly, who strewed handfuls of flowers over them."

(Anachar. iii. 448.) Nay, at their return home, they rode in a

triumphal chariot; the walls of the city were broken down to

give them entrance; and in many cities a subsistence was

given them out of the public treasury, and they were

exempted from taxes. Cicero says that a victory at the

Olympic games was not much less honourable than a triumph

at Rome. see Anachar. iii. 469, and Rob. Cal., art. Race."

When Paul says that but one receives the prize, he does not mean to say that there will be the same small proportion among those who shall enter into heaven, and among Christians. But his idea is, that as they make an effort to obtain the prize, so should we; as many who strive for it then lose it, it is possible that we may; and that therefore we should strive for the crown, and make an effort for it, as if but one out of many could obtain it. This, he says, was the course which he pursued; and it shows, in a most striking manner, the fact that an effort may be made, and should be made, to enter into heaven.

So run, that ye may obtain. So run in the Christian race, that you may obtain the prize of glory, the crown incorruptible. So live, so deny yourselves, so make constant exertion, that you may not fail of that prize, the crown of glory, which awaits the righteous in heaven. Comp. Heb 12:1. Christians may do this when

(1.) they give themselves wholly to God, and make this the grand business of life;

(2.) "when they lay aside every weight," (Heb 12:1,) and renounce all sin and all improper attachments;

(3.) when they do not allow themselves to be diverted from the object, but keep the goal constantly in view;

(4.) when they do not flag, or grow weary in their course;

(5.) when they deny themselves; and

(6.) when they keep their eye fully fixed on Christ (Heb 12:2) as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward.

(a) "So run, that ye" Php 2:16, 3:14, 1Timm 6:12, 2Ti 2:5 Verse 25. And every man that striveth for the mastery. οαγωνιζομενος. That agonizes; that is, that is engaged in the exercise of wrestling, boxing, or pitching the bar or quoit. Lk 13:24. The sense is, every one who endeavours to obtain a victory in these athletic exercises.

Is temperate in all things. The word which is rendered "is temperate," (εγκρατευεται,) denotes abstinence from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and from licentious indulgences. It means that they did all they could to make the body vigorous, active, and supple. They pursued a course of entire temperate living. Comp. Acts 24:25, 1Cor 7:9, Gall 5:23, 2Pet 1:6. It relates not only to indulgences unlawful in themselves, but to abstinence from many things that were regarded as lawful, but which were believed to render the body weak and effeminate. The phrase, "in all things," means that this course of temperance or abstinence was not confined to one thing, or to one class of things, but to every kind of food and drink, and every indulgence that had a tendency to render the body weak and effeminate. The preparations which those who proposed to contend in these games made is well known, and is often referred to by the classic writers. Epictetus, as quoted by Grotius, (in loco,) thus speaks of these preparations. "Do you wish to gain the prize at the Olympic games? consider the requisite preparations and the consequence. You must observe a strict regimen; must live on food which is unpleasant; must abstain from all delicacies; must exercise yourself at the prescribed times in heat and in cold; you must drink nothing cool, (ψυχρον;) must take no wine as usual; you must put yourself under a pugilist, as you would under a physician, and afterwards enter the lists." (Epiet., oh. 35.) Horace has described the preparations necessary in the same way. Qui studet optatam cursu contingere metam

Multa tulit fecitque puer; sudavit, et alsit,

Abstinuit Venere et Baccho.--De ARTE Poet. 412

A youth who hopes the Olympic prize to gain,

All arts must try, and every toil sustain;

The extremes of heat and cold must often prove,

And shun the weakening joys of wine and love.--Francis

To obtain a corruptible crown. A garland, diadem, or civic wreath, that must soon fade away. The garland bestowed on the victor was made of olive, pine, apple, laurel, or parsley. That would soon lose its beauty and fade; of course, it could be of little value. Yet we see how eagerly they sought it; how much self-denial those who entered the lists would practise to obtain it; how long they would deny themselves of the common pleasures of life, that they might be successful. So much temperance would heathens practise to obtain a fading wreath of laurel, pine, or parsley! Learn hence,

(1.) the duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven.

(2.) The duty of all Christians, who strive for that crown, to be temperate in all things. If the heathens practised temperance to obtain a fading laurel, should not we to obtain one that never fades?

(3.) How much their conduct puts to shame the conduct of many professing Christians and Christian ministers. They set such a value on a civic wreath of pine or laurel, that they were willing to deny themselves, and practise the most rigid abstinence. They knew that indulgence in WINE and in luxurious living unfitted them for the struggle and for victory; they knew that it enfeebled their powers, and weakened their frame; and, like men intent on an object dear to them, they abstained wholly from these things, and embraced the principles of total abstinence. Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that WILL not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the rigour of his mind, and weaken his body, and make him a stumbling-block to others?

(4.) The value of temperance is here presented in a very striking and impressive view. When even the heathens wished to accomplish anything that demanded skill, strength, power, rigour of body, they saw the necessity of being temperate, and they were so. And this proves what all experiment has proved, that if men wish to accomplish much, they must be temperate. It proves that men can do more without intoxicating drink than they can with it. The example of these Grecian Athletae--their wrestlers, boxers, and racers--is against all the farmers, and mechanics, and seamen, and day-labourers, and gentlemen, and clergymen, and lawyers, who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little experience from men like the Grecian wrestlers, who had something that they wished to do, is much better than a great deal of philosophy and sophistical reasoning from men who wish to drink, and to find some argument for drinking that shall be a salvo to their consciences. Perhaps the world has furnished no stronger argument in favour of total abstinence than the example of the Grecian Athletae. It is certain that their example, the example of men who wished to accomplish much by bodily rigour and health, is an effectual and irrefragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the rigour of the bodily frame.

But we. We Christians.

An incorruptible. An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading and eternal, 2Ti 4:8; Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11, 4:4. The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence, or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered.

(1.) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world, are in the way.

(2.) The danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die.

(3.) The danger is not only great, but it is dreadful. If anything should arouse man, it should be the apprehension of eternal damnation and everlasting wrath.

(4.) Men in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efforts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory?

(5.) The value of the interest at stake. Eternal happiness is before those who will embrace the offers of life. If a man should be influenced by anything to make an effort, should it not be by the prospect of eternal glory? What should influence him if this should not?

(b) "incorruptible" 2Ti 4:8, Jas 1:12, 1Pet 5:4, Rev 2:10, 3:11 Verse 26. I therefore so run. In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown.

Not as uncertainly; ουκαδηλως. This word occurs nowhere else in the New Testament. It usually means, in the classic writers, obscurely. Here it means that he did not run as not knowing to what object he aimed. "I do not run at hap-hazard; I do not exert myself for naught; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view." Probably also the apostle intended to convey this idea, "I so live and act that I am sure of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this matter. I believe it may be obtained; and that by a proper course there may be a constant certainty of securing it; and I so LIVE." Oh, how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is morally certain that if every Christian were to be only as anxious and careful as were the ancient Grecian wrestlers and racers in the games, they would have the undoubted assurance of gaining the prize. Doddridge and Macknight, however, render this, "as not out of view;" or as not distinguished; meaning that the apostle was not unseen, but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connexion and with the proper meaning of the word.

So fight I. ουτωπυκτευω. This word is applied to the boxers, or the pugilists, in the Grecian games. The exercise of boxing, or fighting with the fist, was a part of the entertainment with which the enlightened nations of Greece delighted to amuse themselves.

Not as one that beateth the air. The phrase here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called σκιαμαχια, a mock-battle, or a fighting the air. The phrase also is applicable to a missing the aim, when a blow was struck in a real struggle, and when the adversary would elude the blow, so that it would be spent in the empty air. This last is the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for naught. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, ill-advised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose of subjugating his enemy--sin, and the corrupt desires of the flesh--and bringing everything into captivity to God. Much may be learned from this. Many an effort of Christians is merely beating the air. The energy is expended for naught. There is a want of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to what is to be done, and what should be done. There is often among Christians very little aim or object; there is no plan; and the efforts are wasted, scattered, inefficient efforts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, in beating the air. Besides, many a one sets up a man of straw, and fights that. He fancies error and heresy in others, and opposes that. He becomes a heresy-hunter; or he opposes some irregularity in religion that, if left alone, would die of itself; or he fixes all his attention on some minor evil, and devotes his life to the destruction of that alone. When death comes, he may have never struck a blow at one of the real and dangerous enemies of the gospel; and the simple record on the tombstone of many a minister and many a private Christian might be, "Here lies one who spent his life in beating the air."

(a) "beateth" "striketh"

Philippians 2:16

Verse 16. Holding forth the word of life. That is, you are under obligation to hold forth the word of life. It is a duty incumbent on you as Christians to do it. The "word of life" means the gospel, called the "word of life" because it is the message that promises life; or perhaps this is a Hebraism, denoting the living, or life giving word. The gospel stands thus in contrast with all human systems of religions for they have no efficacy to save--and to the law which "killeth." Jn 6:63; 2Cor 3:6. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians, Mt 5:14,16, and they cannot escape from the obligation. They axe bound to do this, not only because God commands it, but

(1.) because they are called into the church that they may be witnesses for God, Isa 43:10.

(2.) Because they are kept on the earth for that purpose. If it were not for some such design, they would be removed to heaven at once on their conversion.

(3.) Because there are no others to do it. The gay will not warn the gay, nor the proud the proud, nor the scoffer the scoffer. The thoughtless and the vain will not go and tell others that there is a God and a Saviour; nor will the wicked warn the wicked, and tell them that they are in the way to hell. There are none who will do this but Christians; and, if they neglect it, sinners will go unwarned and unalarmed down to death. This duty rests on every Christian. The exhortation here is not made to the pastor, or to any officer of the church particularly; but to the mass of communicants. They are to shine as lights in the world; they are to hold forth the word of life. There is not one member of a church who is so obscure as to be exempt from the obligation; and there is not one who may not do something in this work. If we are asked how this may be done, we may reply,

(1.) they are to do it by example. Every one is to hold forth the living word in that way.

(2.) By efforts to send the gospel to those who have it not. There is almost no one who cannot contribute something, though it may be but two mites, to accomplish this.

(3.) By conversation. There is no Christian who has not some influence over the minds and hearts of others; and he is bound to use that influence in holding forth the word of life.

(4.) By defending the Divine origin of religion when attacked.

(5.) By rebuking sin, and thus testifying to the value of holiness. The defence of the truth, under God, and the diffusion of a knowledge of the way of salvation, rests on those who are Christians. Paganism never originates a system which it would not be an advantage to the world to have destroyed as soon as it is conceived. Philosophy has never yet told of a way by which a sinner may be saved. The world at large devises no plan for the salvation of the soul. The most crude, ill-digested, and perverse systems of belief conceivable, prevail in the community called "the world." Every form of opinion has an advocate there; every monstrous vagary that the human mind ever conceived finds friends and defenders there. The human mind has of itself no elastic energy to bring it from the ways of sin; it has no recuperative power to lead it back to God. The world at large is dependant on the church for any just views of God, and of the way of salvation; and every Christian is to do his part in making that salvation known.

That I may rejoice. This was one reason which the apostle urged, and which it was proper to urge, why they should let their light shine. He had been the instrument of their conversion, he had founded their church, he was their spiritual father, and had shown the deepest interest in their welfare; and he now entreats them, as a means of promoting his highest joy, to be faithful and holy. The exemplary piety and holy lives of the members of a church will be one of the sources of highest joy to a pastor in the day of judgment. Comp. 3Jn 1:4.

In the day of Christ. The day when Christ shall appear--the day of judgment. It is called the day of Christ because he will be the glorious object which will be prominent on that day; it will be the day in which he will be honoured as the Judge of all the world.

That I have not run in vain. That is, that I have not lived in vain--life being compared with a race. 1Cor 9:26.

Neither laboured in vain. In preaching the gospel. Their holy lives would be the fullest proof that he was a faithful preacher.

(f) "neither laboured" 1Cor 9:26

Hebrews 12:1

CHAPTER Twelve

ANALYSIS OF THE CHAPTER.

THE apostle, having illustrated the nature and power of faith in the previous chapter, proceeds in this to exhort those to whom he wrote to apply tile same principles to their own case, and to urge them to manifest the same steady confidence in God and perseverance in their holy walk. For this purpose he adverts to the following arguments or considerations:--

I. He represents the ancient worthies who had so faithfully persevered, and so gloriously triumphed, as witnesses of their strife in the Christian race, and as cheering them on to victory, Heb 12:1.

II. He appeals to the example of the Saviour, Heb 12:2-4. This was a more illustrious instance than any of those which had been adverted to, and is not referred to with theirs, but is adduced as deserving a separate and a special specification. The circumstances in his case which are all encouragement to perseverance in the Christian conflict are these.

(1.) He endured the cross, and is now exalted to the right hand of God.

(2.) He bore the contradiction of sinners against himself, as those were called to do to whom Paul wrote.

(3.) He went beyond them in his trials and temptations, beyond anything which they could have reason to apprehend --for he had "resisted unto blood, striving against sin."

III. He encourages them by showing that their trials would result in their own good, and particularly that the hand of a Father was in them, Heb 12:6-13. Particularly he urges

(1.) that God addressed those who suffered as his sons, and called on them not to receive with improper feeling the chastening of the Lord, Heb 12:5;

(2.) that it was a general principle that the Lord chastened those whom he loved--and the fact that we received chastening was to be regarded as evidence that we are under his paternal care, and that he has not forsaken us, Heb 12:6-8;

(3.) that they had been subject to the correction of earthly fathers, and had learned to be submissive, and that there was much higher reason for submitting to God, Heb 12:9,10;

(4.) and that however painful chastisement might be at present, yet it would ultimately produce important benefits, Heb 12:11. By these considerations he encourages them to bear their trials with patience, and to assume new courage in their efforts to live a Christian life, Heb 12:12,13.

IV. He exhorts them to perseverance and fidelity, by the fact that if they should become remiss, and renounce their confidence in God, it would be impossible to retrieve what was lost, Heb 12:14-17. In illustrating this, he appeals to the case of Esau. For a trifling consideration, when in distress, he parted with an invaluable blessing. When it was gone it was impossible to recover it. No consideration could induce a change, though he sought it earnestly with tears. So it would be with Christians, if, under the power of temptation, they should renounce their religion, and go back to their former state.

V. He urges them to perseverance by the nature of the dispensation under which they were, as compared with the one under which they had formerly been--the Jewish, Heb 12:18-29. Under the former everything was fitted to alarm and terrify the soul, Heb 12:18-29. The new dispensation was of a different character. It was adapted to encourage and to win the heart. The real Mount Zion --the city of the living God--the New Jerusalem--the company of the angels--the church of the firstborn--the Judge of all--the great Mediator--to which they had come under the new dispensation, all these were fitted to encourage the fainting heart, and to win the affections Of the soul, Heb 12:22-24. Yet, in proportion to the sacredness and tenderness of these considerations, and to the light and privileges which they now enjoyed, would be their guilt if they should renounce their religion--for under this dispensation, as under the old, God was a consuming fire, Heb 12:25-29.

Verse 1. Wherefore. In view of what has been said in the previous chapter.

Seeing we also are compassed about with so great a cloud of witnesses. The apostle represents those to whom he had referred in the previous chapter as looking on to witness the efforts which Christians make, and the manner in which they live. There is allusion here, doubtless, to the ancient games. A great multitude of spectators usually occupied the circular seats in the amphitheatre, from which they could easily behold the combatants. 1Cor 9:24, seq. In like manner the apostle represents Christians as encompassed with the multitude of worthies to whom he had referred in the previous chapter. It cannot be fairly inferred from this that he means to say that all those ancient worthies were actually looking at the conduct of Christians, and saw their conflicts. It is a figurative representation, such as is common, and means that we ought to act as if they were in sight, and cheered us on. How far the spirits of the just who are departed from this world are permitted to behold what is done on earth--if at all--is not revealed in the Scriptures. The phrase "a cloud of witnesses," means many witnesses, or a number so great that they seem to be a cloud. The comparison of a multitude of persons to a cloud is common in the classic writers. See Homer's Il. iv. 274, xxiii. 133; Statius, i. 340, and other instances adduced in Wetstein, in loc. Comp. 1Thes 4:17.

Let us lay aside every weight. The word rendered weight --ογκον-- means that which is crooked or hooked, and thence anything that is attached or suspended by a hook--that is, by its whole weight, and hence means weight. See Passow. It does not occur elsewhere in the New Testament. The word is often used in the classic writers in the sense of swelling, tumour, pride. Its usual meaning is that of weight or burden; and there is allusion here, doubtless, to the runners in the games, who were careful not to encumber themselves with anything that was heavy. Hence their clothes were so made as not to impede their running, and hence they were careful in their training not to overburden themselves with food, and in every way to remove what would be an impediment or hindrance. As applied to the racers, it does not mean that they began to run with anything like a burden, and then threw it away--as persons sometimes aid their jumping by taking a stone in their hands to acquire increased momentum--but that they were careful not to allow anything that would be a weight or an encumbrance. As applied to Christians, it means that they should remove all which would obstruct their progress in the Christian course. Thus it is fair to apply it to whatever would be an impediment in our efforts to win the crown of life. It is not the same thing in all persons. In one it may be pride; in another, vanity; in another, worldliness; in another, a violent and almost ungovernable temper; in another, a corrupt imagination; in another, a heavy, leaden, insensible heart; in another, some improper and unholy attachment. Whatever it may be, we are exhorted to lay it aside; and this general direction may be applied to anything which prevents our making the highest possible attainment in the divine life. Some persons would make much more progress if they would throw away many of their personal ornaments; some if they would disencumber themselves of the heavy weight of gold which they are endeavouring to carry with them. So some very light objects, in themselves considered, become material encumbrances. Even a feather or a ring--such may be the fondness for these toys--may become such a weight that they will never make much progress towards the prize.

And the sin which doth so easily beset us. The word which is here rendered "easily beset" --ευπεριστατον--euperistaton--does not elsewhere occur in the New Testament. It properly means, "standing well around;" and hence denotes that which is near, or at hand, or readily occurring. So Chrysostom explains it. Passow defines it as meaning, "easy to encircle." Tindal renders it, "the sin that hangeth on us." Theodoret and others explain the word as if derived from περιστασις --peristasis--a word which sometimes means affliction, peril--and hence regard it as denoting that which is full of peril, or the sin which so easily subjects one to calamity. Bloom, field supposes, in accordance with the opinion of Grotius, Crellius, Kypke, Kuinoel, and others, that it means "the sin which especially winds around us and hinders our course," with allusion to the long Oriental garments. According to this, the meaning would be, that as a runner would be careful not to encumber himself with a garment which would be apt to wind around his legs in running, and hinder him, so it should be with the Christian, who especially ought to lay aside everything which resembles this that is, all sin which must impede his course. The former of these interpretations however, is most commonly adopted, and best agrees with the established sense of the word. It will then mean that we are to lay aside every encumbrance, particularly or especially--for so the word Kai," and," should be rendered here--the sins to which we are most exposed. Such sins are appropriately called "easily-besetting sins." They are those to which we are particularly liable. They are such sins as the following:

(1.) Those to which we are particularly exposed by our natural temperament or disposition. In some this is pride, in others indolence, or gaiety, or levity, or avarice, or ambition, or sensuality.

(2.) Those in which we freely indulged before we became Christians. They will be likely to return with power, and we are far more likely, from the laws of association, to fall into them than into any other. Thus a man who has been intemperate is in special danger from that quarter; a man who has been an infidel is in special danger of scepticism; one who has been avaricious, proud, gay, or ambitious, is in special danger, even after conversion, of again committing these sins.

(3.) Sins to which we are exposed by our profession, by our relations to others, or by our situation in life. They whose condition will entitle them to associate with what are regarded as the more elevated classes of society, are in special danger of indulging in the methods of living and of amusement that are common among them; they who are prospered in the world are in danger of losing the simplicity and spirituality of their religion; they who hold a civil office are in danger of becoming mere politicians, and of losing the very form and substance of piety.

(4.) Sins to which we are exposed from some peculiar weakness in our character. On some points we may be in no danger. We may be constitutionally so firm as not to be especially liable to certain forms of sin. But; every man has one or more weak points, in his character; and it is there that he is particularly exposed. A bow may be in the main very strong. All along its length there may be no danger of its giving way--save at one place where it has been made too thin, or where the material was defective--and if it ever breaks, it will of course be at that point. That is the point, therefore, which needs to be guarded and strengthened. So in reference to character. There is always some weak point which needs especially to be guarded, and our principal danger is there. Self-knowledge, so necessary in leading a holy life, consists much in searching out those weak points of character where we are most exposed; and our progress in the Christian course will be determined much by the fidelity with which we guard and strengthen them.

And let us run with patience the race that is set before us. The word rendered "patience" rather means in this place perseverance. We are to run the race without allowing ourselves to be hindered by any obstructions, and without giving out or fainting in the way. Encouraged by the example of the multitudes who have run the same race before us, and who are now looking out upon us from heaven where they dwell, we are to persevere as they did to the end.

(1) "lay aside" 2Cor 7:1