1 Corinthians

9:24-27

4. Eating food offered to idols, 8:1-11:1

iv] Run the race to get the prize

This passage falls within a larger section running from 8:1 to 11:1, where Paul deals with a question put to him by the Corinthian believers concerning their right to eat food associated with idolatry, eg. eating at pagan celebrations, eating food consecrated to idols. In chapter 9 Paul details his own example of self-control for the sake of the gospel, and goes on to explain that although he has found liberty/freedom in Christ, he happily becomes "all thing to all men" for the sake of their salvation. In our passage for study Paul uses the illustration of an athlete, saying that he willingly pummels his body, pushes through his desire for self-indulgence, or the claiming of his own rights, and that he does this to achieve the prize, namely, the work of the gospel with its goal of saving the lost. Paul writes with the intention that his example should be followed by those who demand the freedom to eat food associated with idols at the possible expense of a brother's salvation. In v24-27 Paul sets "before his readers the need for spiritual self-discipline by a number of stunning images drawn from the athletic games", Barnett.

Thiselton notes that in establishing the necessity to practice voluntary renunciation of rights and entitlements in the Christian life, Paul provides three examples: i] the example of his own life, 9:1-23; ii] the example of Graeco-Roman competitive pursuits, 9:24-27. and iii] the example of scripture, 10:1-13. In the athletic illustration, v24-27, Paul shows that the Christian life requires self-discipline - "living the Christian life requires effort and the suppression of appetites and longings", Garland. Paul still has in mind the central issue of eating food associated with idolatry, which issue continues through chapter 10. In 10:1-13 Paul warns the libertine Corinthian believers, "the strong", of their false security. Israel perished in the wilderness and they were God's specially chosen people. Paul then goes on to expose the Satanic links with pagan cultic activities, 10:14-22. Finally, in 10:23-11:1 he tackles the issue of temple food in the marketplace and approves its purchase and eating, as long as a "weaker" brother is not confused by this action.

An athletic illustration serving to make the point that a believer must practice self-discipline, egkrateia, v24-27. For a believer, the higher goal is the gospel of God's grace realized in the salvation of the lost. To attain this goal, for self and others, requires the application of determined strength against the distractions of selfindulgence.

ouk oidate (oida) perf. "do you not know" - you not know. The negation ouk in a question promotes an answer in the affirmative; "yes". The perfect is intensive, translated in the present tense. This particular phrase is used some ten times by Paul in the letter and expresses some intensity; "surely you know." "Are you not aware", or expressed as a statement, "you are well aware", Barclay.

oJti "that" - Introducing a dependent statement of perception expressing what they are aware of.

en + dat. "in [a race]" - in/at [a stadium, racecourse]. Expressing space / sphere; "those racing in the stadium", Berkeley.

oiJ ... treconteV (trecw) pres. part. "[all] the runners" - [all] the ones running. Participle used as a substantive.

men .... de "[run] but" - indeed [run] but ..... Comparative construction.

brabeion (on) "prize" - a reward for having won a competition.

trecete (trecw) imp/ind. "run" - Surely imperative here. Paul is calling for a type of running, rather than winning. He is calling for a winning type of running. This serves to image a Christian life which exercises self-control, even self-denial, for the sake of the gospel, ie. so that the gospel can do its saving work unhindered by behavior which undermines the faith of a seeker.

ouJtwV "in such a way as" - thus, so, in this way. Probably referring back, so "run in this way, ie., like the (one) person who runs and wins the prize"

iJna + subj. "to [get the prize]" - that [you may obtain]. Possibly forming a purpose clause, "in order that you may obtain the prize", "run so as to win", NAB. Yet, it is likely that with the adverb ou{twV the clause is epexegetic explaining the type of running Paul is calling for, "run like that - to win", NJB.

de "-" - but, and. Probably transitional here, "now everyone ...."

oJ agwnizomenoV (agorizomai) mid. part. "[everyone] who competes in the games" - [all] the ones competing, striving (as in a contest). The participle functions as a substantive; "Athletes", NRSV.

egkrateuetai (egkrateuomai) pres. "goes into [strict] training" - exercises self-control, self-discipline, self-denial. The sense of the word is "to exercise mastery over oneself."

panta adj. "strict [training]" - in all things. Accusative of respect, "exercises self-discipline in everything."

ekeinoi pro. "they" - these ones.

oun "-" - therefore.

men ..... de ..... "do it ..... but we do it ..." - indeed / to be sure .... but .... Comparative construction.

iJna + subj. "to [get]" - that [they may receive]. Here forming a purpose clause, "in order that they may win a fading crown."

stefanon (oV) "a crown" - A wreath consisting either of foliage, or of precious metals formed to resemble foliage, and worn as a symbol of honor, victory, or as a badge of high office*.

afqarton adj. "we do it to get a crown that will last forever" - imperishable, incorruptible. It is generally argued that Paul is imaging the final goal of the Christian life, namely, "the eschatological goal", Fee, "the crowns of righteousness, glory and life", Thiselton. Paul's use of this image here would then serve as a warning as to the eternal consequences for those in Corinth who feel that their freedom has priority over a brother's spiritual welfare. Yet, is this what Paul is driving at? In v23 the "imperishable" thing is likely to be the gospel and thus of Paul's desire to play his part in it, rather than to gain the blessings / benefits of it, ie. eternal life. So, it may well be that the "crown" is the reward for Paul's participation in the work of the gospel, namely, the fruit of souls. Possibly also the "well done thou good and faithful servant", although, in Jesus, all believers get the "well done mate"!!!

toinun "therefore" - therefore, thus. Inferential / drawing a logical conclusion. "I, for my part, therefore, am so running as one not distracted from keeping an eye clearly on the goal", Thiselton.

egw pro. "I" - Emphatic use of the pronoun; "as for myself, I run ...."

trecw pres. "run" - It is likely that Paul is continuing with his training illustration and that therefore, both the running and boxing imagery here refer to "strict training" rather than running a race. "I don't press forward in the Christian life like an athlete without a training schedule."

ou{twV adv. "-" - in this manner. Referring back to the athletic approach of a champion, v25. "I run that way", Berkeley.

wJV "-" - as, as if, like. Comparative; "I do not run my course as a man in doubt of his course", Cassirer.

adhlwV adv. "aimlessly" - uncertainly. "I do not run as if there were no goal to reach."

pukteuw "I [do not] fight" - I box [not beating air]. A change in imagery which enables Paul to speak of pummeling his own body, v27.

derwn (derw) pres. part. "a man beating the air" - beating, flaying. Possibly describing a boxer who wastes his time "shadow-boxing", Barclay, Phillips, NAB, or better, a boxer in training who, instead of getting into the rough of it, dances around like a fairy and plants his "blows upon the empty air", Moffatt.

alla "no" - but. Strong adversative.

uJpwpiazw pres. "I beat" - I treat severely. The literal sense of the word is "to strike under the eye / to give a black eye to", which leads to a metaphorical sense, "treat roughly / maltreat", BAGD. It is very unlikely that Paul has in mind self flagellation, rather the mastering of his life with a view to eternal verities; "I discipline my life", Bruce.

mou gen. pro. "my [body]" - The genitive is possessive. It is unlikely that Paul has in mind the fleshly body, rather the sense is metaphorical, "that piece of the world which we ourselves are and for which we bear responsibility", Kasemann; "myself", Fee.

doulagwgw (doulagwgew) pres. "make it my slave" - lead, make, bring under control. The literal sense leads to the metaphorical, "bring it (Paul's life, not fleshly body) under control", NJB.

mh pwV + subj. "so that" - lest somehow. The particle pwV introduces uncertainty into the negation, so "lest perhaps", and with the subjunctive genwmai serves to form a negated purpose clause expressing some uncertainty; "lest it may happen that."

khruxaV (khrussw) aor. part. "after I have preached" - having preached. The participle is adverbial, probably forming a temporal clause, as NIV. We often understand the word "preaching" in terms of gospel preaching, evangelism, but obviously here the preaching is to believers, particularly the Corinthian libertines.

alloiV dat. pro. "to others" - Dative of indirect object.

genwmai (ginomai) aor. subj. "I [myself] will not be" - I may become [myself].

adokimoV adj. "disqualified for the prize" - not standing a test. The sense "unqualified / disqualified / rejected as unusable / not approved" probably pushes the meaning too far, unless of course, Paul has in mind the 10 month training schedule that is required for participation in the Isthmian games, without which an athlete is disqualified. The primary sense of the word relates to testing the purity of metals, especially coinage: "that which does not prove itself to be such as it ought", Thiselton. In failing the test, Paul is not saying he loses his salvation, rather that the worth of his life, his ministry, is shown to be not as it ought to be. "I discipline my life, for I don't want to tell others ("preached") to exercise self-discipline, and then find my own life exposed as undisciplined."

1 Corinthians Introduction

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