Introduction
In chapter 9 Paul explains that he was willing to suspend his apostolic “rights” for the sake of the gospel. He illustrates in his own life the principle of forgoing rights and freedom for the sake of love and mutual concern for brothers in Christ. Paul had a right to be financially support by his congregations, but he chose not to exercise this freedom (9:1-14), since it could have been a stumbling block to certain ones in the congregation (9:15-18). Paul’s missionary philosophy was to consistently become a servant to others so that he could win them to Messiah Jesus (9:19-24). Verse 22 is a key verse because Paul explains that he was more than happy to become “weak” to the weak for the purpose of winning them. In this way he was exhorting the stronger brothers to be loving and sensitive to their weaker brothers for the gospel’s sake and for the growth of the Christian fellowship. In 9:24-27 Paul uses athletic imagery to show how vital discipline is in the Christian life. He could have mentioned this to encourage the stronger brothers to use the same discipline in their love, sensitivity and concern for their weaker brothers. This idea also points forward to chapter 10, since he wants the stronger brothers to remember that as strong as they think they might be, they probably not as strong as they think they are (look at Israel’s experience in the wilderness).
Personal Translation
(24) Do you not know that in a race (or “at the stadium”) all the runners in the stadium run, but one receives the prize? Run in such a way that you may obtain it / win. (25) And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable crown / wreath, but we an imperishable. (26) Therefore I run in such a way, as not without aim or certainty; I do not fight in such a way, as a man beating the air; (27) but I discipline / buffet my body and make it my slave, so that after I have preached to others, I myself will not be / become disqualified.
Remote Literary Context of 9:24-27 (8:1-11:1)
In this entire section Paul gave to the Corinthians instruction and counsel on practices that are questionable and discussed spiritual liberty in relation to pagan worship. In chapter 8 Paul discussed principles of liberty in relation to the weaker and susceptible brother.
In chapter 9 Paul used himself as a positive illustration or example of one who gave up his liberty for the sake of his brother. In other words, Paul’s talk in chapter 8 about giving up freedom for the sake of love for a brother was just not talk. He practiced what he preached. Surely if Paul was willing to give up his apostolic “rights” for the sake of the gospel, shouldn’t the Corinthians so-called strong believers willingly give up their right to eat idol meat in order to benefit their susceptible brothers?
10:1-13 Paul gave instruction regarding a warning against forfeiting liberty because of overconfidence and lack of self-discipline. Israel is a perfect example of those who were disqualified for the prize (cf. 9:27). This section Paul encouraged his readers in 10:14-11:1 to use liberty to glorify God. The word “therefore” in 10:14 “introduced Paul’s application of Christian freedom to eating food sacrificed to idols.”
Immediate Literary Context of 9:24-27 (9:1-27)
In v. 7 Paul set forth a principle of the right of maintenance. He illustrated this principle in six ways in vv. 7-14. First, in v. 7 it is known by custom that workers (soldiers, farmers, and shepherds) deserve their wages. Second, in vv. 8-10 the OT itself confirmed the principle that the worker is worth his hire. In these verses Paul gave a midrashic exposition of Deut. 25:4. According to Soards, a midrash “freely retells a Bible story and makes applications of the lessons learned from the story to the situation of those to whom the midrash is addressed.” Third, in v. 11 spiritual service should be rewarded. Fourth, in v. 12 other Christian leaders received support, how much more did Paul have a right to receive support. Fifth, in v. 13 the OT priests had their needs met from a portion of the offerings as their food (see Lev. 7:28-36; Num. 18:8-24). Sixth, in v. 14 Jesus taught that those who preached the Word should receive their support from it (Luke 10:7).
Paul stressed why he chose not to use any of these rights (v. 15), he emphasized that he was compelled to preach the gospel (v. 16), that he didn’t deserve payment since God had given him a sacred trust to preach (v. 17), and ironically he explained that his reward was that he did not take any reward.
In vv. 19-23 Paul explained how important his ministry of the gospel was. In this whole section (vv. 19-27), Paul is making it abundantly clear that “whatever he does, he wants to clear the ground of unnecessary obstacles that might hinder unbelievers from coming to Christ.” This came first even over and above his personal desires. Paul “curtailed his personal privileges and social and religious rights” in his relations with a variety of people groups. Paul’s missions strategy was to adjust, adapt, and accommodate his lifestyle to the customs of other people (as long as it “did not violate his allegiance to Christ” ), whether Jew or Gentile, in order to lead them to a saving knowledge in Messiah Jesus. Paul explained (v. 19) that “effective evangelization of others is more important than claiming, possessing, and preserving his own rights.”
In verses 24-27, Paul uses an appropriate, applicable, effective, and apt illustration to clarify the point he was making in vv. 19-23. By using this illustration, Paul shows how important it was for him to exercise self-discipline to reach his goal of sharing the good news with unbelievers. It seems likely that vv. 24-27 are not only a conclusion to 9:1-23 but also an explanation of 9:16. Paul could have also anticipating his words in chapter 10 by “warning the ‘strong’ Corinthians that they may not be as strong as they thought.”
Socio-Cultural Background of 1 Cor. 9:24-27
Corinth was renowned in the area of athletics. It hosted and administered the biennial (held in the second and fourth year of each Olympiad) Isthmian athletic games. Both of these games had been popular throughout the Greek world since the days of Alexander the Great. In order to compete in the games, an athlete had to have Greek citizenship. The only other games that was more important were the Olympic games. At this time Corinth was an athletic, religious, and cohesive center in Greece. When Paul crossed the isthmus to Corinth, he would have passed the site of the Isthmian games (about eight or nine miles from Corinth). The games were held in April or early May of A.D. 51. This was probably the same year that Paul arrived in Corinth. The date that Paul was in Corinth is unsure, but there is a possibility that he was there during the games. He could have attended them and possibly had the chance to preach to the crowd there (since these games were so corrupt and degraded, they could benefit from some preaching). Paul seemed to have been alluding to these important games in 1 Cor. 9:24-27. Even though the Olympic games were more important than the Isthmian games, it is possible that more people attended the Isthmian games. The Isthmian games were held in honor of the god of the sea, Poseidon. The games began with a sacrifice to this god. The “games included the athletic, equestrian, and musical competitions, and perhaps also a regatta. They held separate competitions for men, youths, and boys.
There were many events during these games. We are not positive of which events were held in the 1st century, but some of the events of these games in general include: races in armor, two-horse chariot racing, the Pankration (a combination of wrestling and boxing), 200 and 800 yard footraces, throwing the javelin and discus, and the Pentathlon (running, jumping, discus and javelin throwing, and wrestling).
A Hellenistic stadium, excavated at Isthmia, contained a race course that was 181.20 meters (approximately 594 feet) from the starting gate to the finish line. The archaeologists dated this stadium to 300 BCE. This stadium was remodeled some time during the 1st century CE and was used until the conclusion of the games in the 3rd century CE. Paul could have been referred to this stadium in 1 Cor. 9:24.
In 1 Cor. 9:25, Paul mentioned a corruptible crown, which in the 1st century A.D. evidently some withered wild celery or possibly parsley (it could have been pine originally).
The Temple of Poseidon was at the site of the Isthmian games. As one walked from the temple to the stadium, pine trees and statues of triumphant athletes was along an avenue.
24 Ouvk oi;date o[ti oi` evn stadi,w| tre,contej pa,ntej me.n tre,cousin( ei-j de. lamba,nei to. brabei/onÈ ou[twj tre,cete i[na katala,bhteÅ
24 Do you not know that in a race all the runners in the stadium run, but one receives the prize? Run in such a way that you may obtain it / win.
Verse 24
but one receives the prize – the Greek word has the idea of “a gift received as a prize or reward as the result of having won in a competition.”
lamba,nei – this is a gnomic present, which indicates a general truth.
In both verses 24 and 25, the Greek particles (me.n . . . de.) show definite contrast.
There are some definite comparisons between the games and the Christian life, but there are also some decided contrasts. In the Christian life, all of the participants could be winners. Instead of competing with other contestants as in the Isthmian games, in the Christian life we are competing against ourselves.
The Main Point of 1 Cor. 9:24-27
Paul’s main point in this section is in verse 24 — the necessity of running in such a way as to get the prize. Paul saw his life of ministry as a race. He desired to live his life in such a way so as to obtain a prize and to win. Paul’s idea of winning the competition and obtaining the prize was to share the gospel with as many people as possible.
25 pa/j de. o` avgwnizo,menoj pa,nta evgkrateu,etai( evkei/noi me.n ou=n i[na fqarto.n ste,fanon la,bwsin( h`mei/j de. a;fqartonÅ
25 And everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable crown / wreath, but we an imperishable.
Verse 25
exercises self-control – this Greek present tense verb (evgkrateu,etai) is an iterative or customary present. Other scholars believe it is a gnomic present. The basic idea of this Greek verb is “to exercise complete control over one’s desires and actions.” By using this term of exercising self-control, Paul uses an analogy of athletes in the games who rigorously discipline themselves in the area of diet and physical discipline, and difficult and lengthy training, in order to attain the prize.
In the time of Paul, athletes who were victorious at the Isthmian games would receive a victory wreath made from withered celery or possibly parsley. Paul’s point here is “if these athletes push themselves to the limit in training to win that pathetic crown of withered vegetables, how much more should we maintain self-discipline for the sake of an imperishable crown?” The athletes in these games put forth a lot of effort to train. They trained for ten months. As believers we should put forth the same effort in our Christian life. Halfhearted attempts in this race we are running as believers is not at all pleasing to our Savior. God does not want spiritually-flabby Christians but those who have trained themselves through self-discipline and self-control, as a result of being continually controlled by the Holy Spirit (see Gal. 5:23). We must avoid anything that would hinder us from being effective in our effort to share the gospel with unbelievers. We must avoid anything that would prevent us from being effective in our Christian life in general.
Supporting Point
In v. 24 the picture is of a runner strenuously exerting himself to become the one winner (the main point). Verse 25 explains what the runner needs to go through to attain the prize and to win. The athlete needed to be careful to stay away from foods and practices that would hinder his training. In view of the prize that the athlete is endeavoring to win (v. 24), he is prepared to put himself through any necessary training and self-control (v. 25).
Paul had to exercise total self-control and mastery over his wishes and display final perseverance (supporting point in v. 25) in order to achieve his goal of winning and getting a prize (main point in v. 24). He understood that this perseverance was not automatic. Paul believed that one had to put forth much effort and strength in order to achieve his goal. Paul’s motivation for continuing to reach toward this goal of sharing the gospel was his realization that his prize would not be an imperishable reward. Verse 24 only mentions the prize in a general way but in verse 25 Paul expands on what type of prize to which he is referring.
Paul desired to excel in the kind of ministry described above in vv. 19-23. It did not come easy! Paul’s ultimate goal was to share the gospel with as many people as possible, thereby resulting in the progress of the gospel (vv. 19-23). Paul had to exercise strict discipline and had to make sure that nothing would avert him from this vital and worthwhile goal. In the same way that Paul exercised self-control in his ministry by exerting all of his physical, spiritual, and intellectual power through the empowering of the Holy Spirit, likewise the Corinthian believers needed to practice the same sort of discipline in their relation with their fellow believers. If Paul could exercise self-discipline in his goal of reaching others, surely his readers could give up their rights, privileges, and freedom of eating certain foods.
26 evgw. toi,nun ou[twj tre,cw w`j ouvk avdh,lwj( ou[twj pukteu,w w`j ouvk ave,ra de,rwn
26 Therefore I run in such a way, as not without aim or certainty; I do not fight in such a way, as a man beating the air;
Verse 26
I do not fight – this Greek present tense verb (pukteu,w) is an iterative or customary present. This verb is only used one time (in this verse) in the Greek NT. not without aim or certainty (ouvk avdh,lwj) – the idea of the Greek word is “without a special goal or purpose – ‘without purpose, unintentionally, aimlessly.’” Like a skilled and trained boxer, Paul was a “professional who boxes with purpose, precision, and skill.”
de,rwn – this is a participle of manner, which serves the purpose of explaining how Paul does not box.
The original readers would have understood and had probably witnessed a situation in which the “boxer punches but misses his opponent and thus exposes himself to a counterpunch that can be devastating.”
We must have a set purpose in our Christian life, must like an athlete while running knows exactly where the finish line is. We must continually keep our eyes on the goal and pray that the Holy Spirit would strengthen in this race we are running (cf. Phil. 3:13b-14; Heb. 12:1-2).
Supporting Point
In this verse, Paul explains that his intention was to run the race and win the prize (main point in v. 24) by having a specific goal or purpose in his running (supporting point in v. 26). He continued to focus on his goal so that he would not become averted. Having a definite goal in mind helped give Paul the motivation to exercise self-control and discipline (previous supporting point in v. 25).
27 avlla. u`pwpia,zw mou to. sw/ma kai. doulagwgw/( mh, pwj a;lloij khru,xaj auvto.j avdo,kimoj ge,nwmaiÅ
27 but I discipline / buffet my body and make it my slave, so that after I have preached to others, I myself will not be / become disqualified.
Verse 27
but I discipline / buffet . . . make it my slave – these Greek present tense verbs (u`pwpia,zw . . . doulagwgw) are iterative or customary presents. The word translated “discipline / buffet” (u`pwpia,zw) has the idea of “to keep one’s body under complete control, with the implication of rough treatment given to the body, possibly as an aspect of discipline (a meaning evidently taken from the language of prize-fighting).”
When the original readers read Paul’s words here, they would have thought of boxers pummeling each other until one or both of them was black and blue, with knuckles bound with leather thongs. In the same way, Paul pummels his body in this way.
It is interesting that Louw and Nida believe that the verb translated “make it my slave” (doulagwgw) has the meaning of preparing or making something ready or available for service.
By talking about beating his body, Paul is not suggesting that his body is his enemy. Rather, his body is an instrument of his spiritual life. It is a means to fulfilling his goal of sharing the gospel with as many people as possible. Paul makes sure that he does not let any bodily desires get in his way of fulfilling his very important goal.
Paul was afraid that he might be(come) disqualified. The Greek word translated “disqualified” (avdo,kimoj) also has the idea of having been proven to be worthless, of no value, worth nothing. What did he mean by this? It is clear from Paul’s teachings in other places that salvation for a true believer is secure (see Rom. 5:8-10; 8:31-39; 16:25; Eph. 1:13-14; 4:30; Phil. 1:6; 2 Tim. 1:12). Paul was referring to his effectiveness in service. Paul was not talking about his salvation but he desired God’s approval of his apostolic service. [In the Isthmian games, if a contestant became disqualified after winning, he could not lose his Greek citizenship, but would just forfeit his wreath crown]. In order to insure God’s approval of his apostolic service, Paul disciplined his body through surrendering his rights (to eat and drink, to bring a wife during ministry, to receive pay).
Supporting Point
Paul realized that in order to reach his goal of winning the race and getting a prize (main point in v. 24), he had to exercise complete self-control and discipline himself (previous supporting point in v. 25). He expands on this idea of disciplining himself by explaining in this verse that he did this by training his body to do what it should (supporting point in v. 27). Paul fully realizes that if he does not exercise proper discipline and self-control against his battle with sin, he will not receive a reward.
Personal Application
At some point all of us have run in a race or competed in a contest. We all know how much discipline and purpose it takes to win. We as believers are in a different kind of contest. When we enter into heaven at the finish line, we hope to hear “Well done, good and faithful servant.” This is the prize that we are all waiting for. In order to reach this point, we need to work hard, practice self-denial at times, and exhausting preparation. A few vital disciplines that can help us reach this heavenly reward include: consistently communicating with our Father in prayer, regular Bible study, individual and corporate worship, and fellowship with other believers.