| Barnes' Notes on the Bible Know ye not ... - 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 people, the furtherance of the gospel, and in his special case 1 Corinthians 9:16-17 could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honor 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" 1 Corinthians 9:24, and by "wrestlers, or boxers"; 1 Corinthians 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 people 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 famillar 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 splendor, 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 game were celebrated at "Nemaea," a town of Argolis, and were instituted by the Argives in honor of Archemorus, who died by the bite of a serpent, but were renewed by Hercules, They consisted of horse races and foot races, of boxing, leaping, running, etc. The conqueror was at first rewarded with a crown of olive, afterward 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 Alphias river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any games 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, p. 434ff. 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: Ἀλυά, ποδωκείην, δίσκον, ἀκοντα, τάλην Alua, podōkeiēn, diskon, akonta, talēn , "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 honor 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 suited people 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 preparing them for war. "They were swifter than eagles, Stronger than lions." 2 Samuel 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 - (ἐν σταδίῳ en stadiō). 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. continued...
Clarke's Commentary on the BibleThey which run in a race run all - It is sufficiently evident that the apostle alludes to the athletic exercises in the games which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian games. The exercises were running, wrestling, boxing, throwing the discus or quoit, etc.; to the three first of these the apostle especially alludes. But one receiveth the prize? - The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran; in this, if all run, all will receive the prize; therefore he says, So run that ye may obtain. Be as much in earnest to get to heaven as others are to gain their prize; and, although only one of them can win, all of you may obtain.
Gill's Exposition of the Entire BibleKnow ye not that they which run in a race,.... The allusion in this and the following verses is to the Grecian games, which consisted, among other things, of running of races, and of wrestling, combating, and fighting; and which are in this and the context particularly mentioned: and the apostle the rather makes use of these terms, and refers to these things, because they were well known to the Corinthians, and refers to them as well known; for the Isthmian games were performed in their neighbourhood, and doubtless had been seen by many of them, for the Corinthians were presidents of them. The race, or stadium in which they ran, was the space or interval between the place they set out from, and that which they ran unto, and consisted of 125 paces, or 625 feet; it was the space of a furlong, and about the eighth part of a mile: in this they run all; as many as would, that came around from all parts, striving who should be foremost and get the crown; but one receives the prize; which was held by the president of the game, or judge of the race, and received by the winner, who was judged to be so by him; and was no other in the Isthmian games, which are most likely to be referred to here, than a crown made of pine tree branches, or leaves, and sometimes of dried parsley (s): so run that ye may obtain. The apostle accommodates or applies the above account to the Christian's course of life, and exhorts to run in it in like manner as racers do in a race. The "stadium", or "race" plot in the which the believer runs, is this world, or this present life; he is only a runner now and here, for no sooner is the time of his departure come, but his course or race is finished; and, as his forerunner Christ, sits down in full rest from all his labours as at a table, with Abraham, Isaac, and Jacob, and on a throne with Christ: the course he runs includes the exercise of every grace, particularly faith, which is expressed not only by going to Christ, walking in him, but by fleeing and running to him; and the discharge of every duty, signified by a running in the way of God's commandments; and, in a word, the whole of a Christian profession, and the holding of it fast, and holding on in it unto the end. The act of "running" is a motion forward, a following on to know the Lord, a going from strength to strength, from one degree of grace to another, a pressing forward toward the mark for the prize; and requires spiritual strength from Christ, and a daily renewal of it; is to be performed with readiness, swiftness, and cheerfulness, in opposition to a slowness of heart to believe, and a slothfulness and sluggishness in the business and service of Christ. The manner of running, "so", that is, as the Grecians ran in their races; they ran "all", so should all believers run, ministers and churches, churches and the several members thereof, old and young professors; so the church determines for herself, her members, and the daughters of Jerusalem, "we will run after thee", Sol 1:4 and they have this encouragement which the others had not, for only one received the prize with the Grecians, but here all, that run well, obtain: again, they ran and strove to be foremost, who should get to the goal first and receive the prize, so should believers be emulous to outdo each other, to go before one another, in faith and holiness; striving in the strength of Christ, who should do most service for him, and bring most glory to him: moreover, as they ran in the way that was marked out for them, not turning to the right hand or the left, so should believers run in the way of salvation, which is Christ; in the way of holiness, faith, and truth; and in the path of duty and ordinances, which are all clearly pointed out unto them: once more, as they while running kept their eye upon the mark, so should believers, while running the race set before them, be continually looking to Jesus, the author and finisher of faith: to say no more, as they kept running till they came to the end of their race, so should the saints; there is no time for stopping or looking back; remember Lot's wife. The end of running is to obtain the prize, the incorruptible crown of eternal life; not that this is to be procured in a way of merit by running; for the best services of the saints have no merit in them, they are previously due to God, nor can they be profitable to him; and besides, are done by the assistance of his own grace and strength; nor is there any proportion between the best works of men, and this crown of glory, life, and righteousness; yea, salvation, or eternal life, is expressly denied to be of him that willeth, or of him that runneth, and is always represented as this crown is, to be a free gift: the meaning of the expression is, that believers are to run on in their Christian race, that they may, and when they are come to the end of it they shall, as he that came foremost in the race did, stretch forth their hand, lay hold on, and receive the crown which the righteous Judge will give them; and is the true import of the word made use of here, and the sense the same with 1 Timothy 6:12. "Fight the good fight of faith, lay hold on eternal life", and denotes that the persevering saint shall enjoy the crown. (s) Schmid. Prolegam. in Isthm. Pindar, p. 5, 6. & Not. in Olymp. p. 312. Paschalius de Coronis, l. 6. c. 27. p. 441.
Vincent's Word StudiesIn a race (ἐν σταδίῳ) Or, better, in a race-course. From ἵστημι to place or establish. Hence a stated distance; a standard of length. In all other New-Testament passages it is used of a measure of length, and is rendered furlong, representing 606.75 English feet. From the fact that the race-courses were usually of exactly this length, the word was applied to the race-course itself. The position chosen for the stadium was usually on the side of a hill, which would furnish a natural slope for seats; a corresponding elevation on the opposite side, being formed by a mound of earth, and the seats being supported upon arches. The stadium was oblong in shape, and semicircular at one end; though, after the Roman conquest of Greece, both ends were often made semicircular. A straight wall shut in the area at one end, and here were the entrances and the starting-place for the runners. At the other end was the goal, which, like the starting-point, was marked by a square pillar. Half-way between these was a third pillar. On the first pillar was inscribed excel; on the second, hasten; on the third, turn, since the racers turned round the column to go back to the starting-point. The isthmus of Corinth was the scene of the Isthmian games, one of the four great national festivals of the Greeks. The celebration was a season of great rejoicing and feasting. The contests included horse, foot, and chariot-racing; wrestling, boxing, musical and poetical trials, and later, fights of animals. The victor's prize was a garland of pine leaves, and his victory was generally celebrated in triumphal odes called epinikia, of which specimens remain among the poems of Pindar. At the period of Paul's epistles the games were still celebrated, and the apostle himself may very probably have been present. At the same time, he would have been familiar with similar scenes in Tarsus, in all the great cities of Asia Minor, especially Ephesus, and even in Jerusalem. Metaphors and allusions founded upon such spectacles abound in Paul's writings. Racers, 1 Corinthians 9:24; boxers, 1 Corinthians 9:26, 1 Corinthians 9:27; gladiators fighting with beasts, 1 Corinthians 15:32; the judge awarding the prize, 2 Timothy 4:8; the goal and the prize, 1 Corinthians 9:24; Philippians 3:14; the chaplet, 1 Corinthians 9:25; 2 Timothy 2:5; 2 Timothy 4:8, the training for the contest, 1 Timothy 4:7, 1 Timothy 4:8; the rules governing it, 2 Timothy 2:5; the chariot-race, Philippians 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. Prize (βραβεῖον) Only here and Philippians 3:14. The kindred verb βραβεύω to be umpire, occurs once, Colossians 3:15. See note. Obtain (καταλάβητε) Lit., lay hold of. Rev., attain. See on comprehended, John 1:5; see on come upon you, John 12:35; and see on perceived, Acts 4:13. Compare Philippians 3:12.
Geneva Study Bible{11} Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. (11) He brings in another reason for this wrong, that is, that they were given to gluttony, for there were solemn banquets of sacrifices, and the loose living of the priests was always too much celebrated and kept. Therefore it was hard for those who were accustomed to loose living, especially when they pretended the liberty of the Gospel, to be restrained in these banquets. But on the other hand, the apostle calls them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmies were) who pamper up their bodies. And therefore affirming that they can have no reward unless they take another course and manner of life.
People's New Testament 9:24 Know ye not that they who run in a race all run. He had spoken of self denial in order to secure gospel success. He now enforces the need of sparing no effort, self denial or exertion, to win the crown. The Corinthians were familiar with the races in the stadium. The Isthmian games, among the most famous of Greece, were celebrated at Corinth. But one receiveth the prize. Only one, the foremost, received a prize. Hence the lesson, so run, that you may obtain. Outstrip all others if possible.
Wesley's Notes 9:24 Know ye not that - In those famous games which are kept at the isthmus, near your city. They who run in the foot race all run, though but one receiveth the prize - How much greater encouragement have you to run; since ye may all receive the prize of your high calling!
Scofield Reference NotesMargin race race-course.
Jamieson-Fausset-Brown Bible Commentary24. Know ye not-The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. in a race-Greek, "in a race course." all . one-Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5). So run, that ye may obtain-said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7, 8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.
Matthew Henry's Concise Commentary9:24-27 The apostle compares himself to the racers and combatants in the Isthmian games, well known by the Corinthians. But in the Christian race all may run so as to obtain. There is the greatest encouragement, therefore, to persevere with all our strength, in this course. Those who ran in these games were kept to a spare diet. They used themselves to hardships. They practised the exercises. And those who pursue the interests of their souls, must combat hard with fleshly lusts. The body must not be suffered to rule. The apostle presses this advice on the Corinthians. He sets before himself and them the danger of yielding to fleshly desires, pampering the body, and its lusts and appetites. Holy fear of himself was needed to keep an apostle faithful: how much more is it needful for our preservation! Let us learn from hence humility and caution, and to watch against dangers which surround us while in the body.
Matthew Henry's Whole Bible CommentaryVerses 24-27 In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view. Upon this head he compares himself to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood: "Know you not that those who run in a race run all, but one obtaineth the prize? v. 24. All run at your games, but only one gets the race and wins the crown." And here, I. He excites them to their duty: "So run that you may obtain. It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run so as to obtain. You have great encouragement, therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation; you should endeavour to outdo one another. And it is a glorious contest who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour to run; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of eternal glory, and the honour and duty of ministers to lead them in the way. II. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion. 1. Those that ran in their games were kept to a set diet: "Every man that strives for the mastery is temperate in all things, v. 23. The fighters and wrestlers in your exercises are kept to strict diet and discipline; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they eat and so from the liberties they use on other occasions. And should not Christians much more abridge themselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them? They used a very spare diet, and course food, and denied themselves much, to prepare for their race and combat; so do I; so should you, after my example. It is hard if, for the heavenly crown, you cannot abstain from heathen sacrifices." 2. They were not only temperate, but inured themselves to hardships. Those who fought with one another in these exercises prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any such exercise in the Christian warfare. Christians are ever in close combat. There enemies make fierce and hearty opposition, and are ever at hand; and for this reason they must lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the combatants were in these Grecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to imitate him. Note, Those who would aright pursue the interests of their souls must beat down their bodies, and keep them under. They must combat hard with fleshly lusts, and not indulge a wanton appetite, and long for heathenish sacrifices, nor eat them, to please their flesh, at the hazard of their brethren's souls. The body must be made to serve the mind, not suffered to lord over it. III. The apostle presses this advice on the Corinthians by proper arguments drawn from the same contenders. 1. They take pains, and undergo all those hardships, to obtain a corruptible crown (v. 25), but we an incorruptible. Those who conquered in these games were crowned only with the withering leaves or boughs of trees, of olive, bays, or laurel. But Christians have an incorruptible crown in view, a crown of glory that never fadeth away, an inheritance incorruptible, reserved in heaven for them. And would they yet suffer themselves to be outdone by these racers or wrestlers? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in a combat, who have no more in view than the trifling huzzas of a giddy multitude, or a crown of leaves? And shall not Christians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, stretch forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong-holds of sin? 2. The racers in these games run at uncertainty. All run, but one receives the prize, v. 24. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain; but then he must run within the lines, he must keep to the path of duty prescribed, which, some think, is the meaning of running not as uncertainly, v. 26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race? 3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites: I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away (v. 27), rejected, disapproved, adokimos, one to whom the brabeuteµs-the judge or umpire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be disapproved and rejected by his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle; and how much more necessary is it to our preservation? Note, Holy fear of ourselves, and not presumptuous confidence, is the best security against apostasy from God, and final rejection by him. |
