1Cor 9:24-27 | 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 9:24-27

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" Verse 27. But I keep under my body. υπωπιαζω. This word occurs in the New Testament only here and in Lk 18:5, "Lest by her continual coming she weary me." The word is derived probably from υπωποιν, the part of the face under the eye, (Passow;) and means, properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or, as we say, black and blue; or, as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence also so to treat any evil inclinations or dispositions; or to subject one's self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.

And bring it into subjection, δουλαγωγω. This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.

Lest that by any means. 1Cor 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the day of judgment.

When I have preached to others. Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.

I myself should be a castaway. This word (αδοκιμος) is taken from bad metals, and properly denotes those which will not bear the test that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests--as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavoured to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.

From the many remarks which might be made from this interesting chapter, we may select the following:

(1.) We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

(2.) We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

(3.) We should make an effort to be saved. Oh, if men made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

(4.) Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is?

(5.) The fact that a man has preached to many is no certain evidence that he will be saved, 1Cor 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that he might be lost.

(6.) The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts men; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a cast-away?

(7.) It will be a solemn and awful thing for a minister of the gospel, and a successful minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven ! How fearful is the condition, and how solemn the vocation, of a minister of the gospel!

(8.) Ministers should be solicitous about their personal piety. Paul, one might suppose, might have rested contented with the remarkable manner of his conversion. He might have supposed that that put the matter beyond all possible doubt. But he did no such thing. He felt that it was necessary to have evidence day by day that he was then a Christian. Of all men, Paul was perhaps least disposed to live on past experience, and to trust to such experience. Of all men, he had perhaps most reason to trust to such experience; and yet how seldom does he refer to it, how little does he regard it! The great question with him was, "Am I now a Christian? am I living as a Christian should now? am I evincing to others, am I giving to myself daily, constant, growing evidence that I am actuated by the pure principles of the gospel, and that that gospel is the object of my highest preference, and my holiest and constant desire?"

Oh, how holy would be the ministry, if all should endeavour every day to live and act for Christ and for souls with as much steadiness and fidelity as did the apostle Paul!

(a) "I keep" Rom 8:12 (+) "castaway" "rejected"