24. Know ye not that they which run in a race run all, but
one receiveth the prize? So run, that ye may obtain.
24. An nescitis, quod qui in stadium currunt, omnes quidem currunt,
sed unus accipit praemium? Sic currite, ut comprehendatis.
25. And every man that striveth for the mastery is temperate in
all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
25. Porro quicunque certat, per omnia temperans est: illi
quidem igitur, ut perituram coronam accipiant, nos autem, ut aeternam.
26. I therefore so run, not as uncertainly; so fight I, not as one
that beateth the air:
26. Ego itaque sic curro, ut non in incertum: sic pugilem ago, non
velut aerem fortens:
27. But I keep under my body, and bring it into subjection: lest
that by any means, when I have preached to others, I myself should be a
castaway.
27. Verum subigo corpus meum, et in servitutem redigo, ne quo modo
fiat, ut, quum aliis praedicaverim, ipse reprobus efficiar.
23. That I may become a partaker of it. As the Corinthians might think
with themselves, that this was a peculiarity in Paul’s case on the ground
of his office, he argues, from the very design of it, that this is common
to all Christians. For when he declares, that his aim had been, that he
might become a partaker of the gospel, he indirectly intimates, that all
who do not act the same part with him are unworthy of the fellowship of
the gospel. To become a partaker of the gospel is to receive the fruit
of it.
24. Know ye not, that they who run in a race. He has laid down the doctrine,
and now, with the view of impressing it upon the minds of the Corinthians,
he adds an exhortation. He states briefly, that what they had hitherto
attained was nothing, unless they steadfastly persevered, inasmuch as it
is not enough to have once entered on the Lord’s way, if they do not strive
until they reach the goal, agreeably to that declaration of Christ — He
that shall endure unto the end, etc. (Matthew 10:22.) Now he borrows a
similitude from the race-course. For as in that case many descend into
the arena, but he alone is crowned who has first reached the goal, so there
is no reason why any one should feel satisfied with himself on the ground
of his having once entered upon the race prescribed in the gospel, unless
he persevere in it until death. There is, however, this difference between
our contest and theirs, that among them only one is victorious, and obtains
the palm — the man who has got before all the others; but our condition
is superior in this respect, that there may be many at the same time. For
God requires from us nothing more than that we press on vigorously until
we reach the goal. Thus one does not hinder another: nay more, those who
run in the Christian race are mutually helpful to each other. He expresses
the same sentiment in another form in 2 Timothy 2:5,
If any one striveth, he is not crowned, unless he strives lawfully.
So run. Here we have the application of the similitude — that it is
not enough to have set out, if we do not continue to run during our whole
life. For our life is like a race-course. We must not therefore become
wearied after a short time, like one that stops short in the middle of
the race-course, but instead of this, death alone must put a period to
our running. The particle o[utw, (so,) may be taken in two ways. Chrysostom
connects it with what goes before, in this manner: as those who run do
not stop running until they have reached the goal, so do ye also persevere,
and do not stop running so long as you live. It will, however, correspond
not inaptly with what follows. “You must not run so as to stop short in
the middle of the race-course, but so as to obtain the prize.” As to the
term stadium, (race-course,) and the different kinds of races, I say nothing,
as these things may be obtained from grammarians, and it is generally known
that there were some races on horseback, and others on foot. Nor are these
things particularly needed for understanding Paul’s meaning.
25. Now every one that striveth. As he had exhorted to perseverance,
it remained to state in what way they must persevere. This second thing
he now sets before them by a comparison taken from pugilists; not indeed
in every particular, but in so far as was required by the subject in hand,
within which he confines himself — how far they ought to yield to the weakness
of the brethren. Now he argues from the less to the greater, that it is
an unseemly thing if we grudge to give up our right, inasmuch as the pugilists
eating their coliphium, and that sparingly and not to the full, voluntarily
deny themselves every delicacy, in order that they may have more agility
for the combat, and they do this, too, for the sake of a corruptible crown.
But if they value so highly a crown of leaves that quickly fades, what
value ought we to set upon a crown of immortality? Let us not, therefore,
think it hard to give up a little of our right. It is well known that wrestlers
were contented with the most frugal diet, so that their simple fare has
become proverbial.
26. I therefore so run. He returns to speak of himself, that his doctrine
may have the more weight, on his setting himself forward by way of pattern.
What. he says here some refer to assurance of hope — (Hebrews 6:11) — “I
do not run in vain, nor do I run the risk of losing my labor, for I have
the Lord’s promise, which never deceives.” It rather appears to me, however,
that his object is to direct the course of believers straight forward toward
the goal, that it may not be wavering and devious. “The Lord exercises
us here in the way of running and wrestling, but he sets before us the
object at which we ought to aim, and prescribes a sure rule for our wrestling,
that we may not weary ourselves in vain.” Now he takes in both the similitudes
that he had employed. “I know,” says he, “whither I am running, and, like
a skillful wrestler, I am anxious that I may not miss my aim.” Those things
ought to kindle up and confirm the Christian breast, so as to devote itself
with greater alacrity to all the duties of piety; for it is a great matter
not to wander in ignorance through uncertain windings.
27. But I keep under my body. Budaeus reads Observo; (I keep a watch
over;) but in my opinion the Apostle has employed the word uJpwpia>zein
here, to mean treating in a servile manner. For he declares that he does
not indulge self, but restrains his inclinations — which cannot be accomplished
unless the body is tamed, and, by being held back from its inclinations,
is habituated to subjection, like a wild and refractory steed. The ancient
monks, with a view to yield obedience to this precept contrived many exercises
of discipline, for they slept on benches, they forced themselves to long
watchings, and shunned delicacies. The main thing, however, was wanting
in them, for they did not apprehend why it was that the Apostle enjoins
this, because they lost sight of another injunction —
to take no concern for our flesh to fulfill the lusts thereof.
(Romans 13:14.)
For what he says elsewhere (1 Timothy 4:8) always holds good — that
bodily exercise profiteth little. Let us, however, treat the body so as
to make a slave of it, that it may not, by its wantonness, keep us back
from the duties of piety; and farther, that we may not indulge it, so as
to occasion injury, or offense, to others.
That, when I have preached to others. Some explain these words in this
way — “Lest, after having taught others with propriety and faithfulness,
I should incur the judgment of condemnation in the sight of God by a wicked
life.” But it will suit better to view this expression as referring to
men, in this way — “My life ought to be a kind of rule to others. Accordingly,
I strive to conduct myself in such a manner, that my character and conduct
may not be inconsistent with my doctrine, and that thus I may not, with
great disgrace to myself, and a grievous occasion of offense to my brethren,
neglect those things which I require from others.” It may also be taken
in connection with a preceding statement, (1 Corinthians 7:23,) in this
way — “Lest I should be defrauded of the gospel, of which others are partakers
through means of my labors.”
