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 Aluapodōkeiēndiskonakontatalēn
, “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.
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, “Everyone 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 honorable than a triumph at Rome: see Anachar. iii, 469, and Rob. Cal. art. “Race.” When Paul says that the 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; compare Hebrews 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” Hebrews 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 Hebrews 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.
They 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.
This work in which we are engaged is a grand, a holy, a sacred work. We cannot for a moment be off our guard. The crown, the crown, the imperishable crown to be won, is to be kept before the one running the race. So run that ye may obtain.... Look not to man. Your responsibility is to God, and He will render to every man according as his work shall be.... We behold, and catch the bright beams in the face of Jesus Christ. We receive as much as we can bear. Let us not stop to quarrel over circumstances, but keep Christ in view. Through the transforming power of the Holy Ghost we become assimilated to the image of the blessed Object we behold. RC 277.5Read in context »
Controlled by Enlightened Conscience—If Christians would bring all their appetites and passions under the control of enlightened conscience, feeling it a duty they owe to God and to their neighbor to obey the laws which govern life and health, they would have the blessing of physical and mental vigor; they would have moral power to engage in the warfare against Satan; and in the name of Him who conquered in their behalf, they might be more than conquerors on their own account.—Christian Temperance and Bible Hygiene, 39, 40. Te 150.1
Why Many Will Fall—We want our sisters who are now injuring themselves by wrong habits to put them away and come to the front and be workers in reform. The reason why many of us will fall in the time of trouble is because of laxity in temperance and indulgence of appetite. Te 150.2
Moses preached a great deal on this subject, and the reason the people did not go through to the promised land was because of repeated indulgence of appetite. Nine tenths of the wickedness among the children of today is caused by intemperance in eating and drinking. Adam and Eve lost Eden through the indulgence of appetite, and we can only regain it by the denial of the same.—The Review and Herald, October 21, 1884. Te 150.3
So Run That Ye May Obtain—There are precious victories to gain; and the victors in this contest against appetite and every worldly lust will receive a crown of life that fadeth not away, a blessed home in that city whose gates are of pearl and whose foundations are of precious stones. Is not this prize worth striving for? Is it not worth every effort that we can make? Then let us so run that we may obtain.—The Signs of the Times, September 1, 1887. Te 150.4Read in context »