Sunday 6B, Epiphany 6B. Epistle

Run the race to get the prize. 9:24-27

Introduction
In chapters 8 to 11, Paul deals with the issue of eating meat offered to idols. Although he agrees with the Corinthian libertines that there is no god aligned with temple worship, he points out the danger of leading a young believer astray. In our passage for study, Paul puts forward his own example of self-discipline, self-control. Demanding our rights for freedom at the expense of a weaker brother undermines the work of the gospel. Paul, therefore, encourages his readers to limit their rights for the sake of their brother's eternal salvation.

The passage
v24. Returning to the central point outlined in chapter 8 (eg. "Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak" - as to participating in cultic feasts, eating foods consecrated to pagan idols), Paul uses the example of the Greek Games, of the runner who strives to win the prize. Be like a runner who is intent on winning the prize, says Paul; run with that same intent. The point of the illustration is not so much the application of effort in the Christian life, or of competing to win the eternal crown, but rather a focused intent - a self-disciplined dedication to the cause of the gospel.
v25. The illustration is extended to make two further points:
i] A runner goes into strict training, that is, they exercise strict self-control, self-discipline; they exercise mastery over themselves. For the believer on the "way" this entails setting aside personal rights and freedoms, especially when they undermine a brother's faith.
ii] A runner training for a race aims to win a wreath that soon falls apart, while the believer trains for an incorruptible wreath. At first glance, it seems that Paul is speaking about the prize of eternity, but he is actually referring to the work of the gospel, of the business of gathering the lost into the kingdom of heaven. The "fruit of souls" is the immortal prize.
v26. Using his own life, Paul extends the illustration to underline the necessity of a self-disciplined purposefulness in the Christian life. "I don't press forward in the Christian life like an athlete without a training schedule." The runner trains hard with their goal in mind, they just don't jog around the oval. Similarly, the boxer pummels the punching bag rather than plays at "shadow-boxing."
v27. Although it reads as if Paul is encouraging self flagellation, he is simply saying that he strives to bring his life (not his "body") under control; "I discipline my life, for I don't want to tell others to exercise self-discipline, and then find my own life exposed as undisciplined (literally "failed the test", not "disqualified for the prize")." Paul is again using his own life as an example of someone whose life-style is purposeful, marked by self-constraint, self-control, and this for gospel imperatives. He has willingly put aside his rights for the sake of the gospel

The way of self-discipline
Throughout the Western world the between-the-wars generation is thinning. When comparing this generation with the generations that follow, the baby-boomers and now generation X and Y, we can't help but feel that there has been something of a decline in social values. The between-the-wars generation is best described as a people who only took what they needed and left more than they took. Their war experience probably drove their sense of community, their willingness to live simple lives, while funding the infrastructure of a caring society: dams, telecommunications, people's banks, schools, hospitals ....... Sadly, their desire to build for the future has been overtaken by a new generation that uses more than it needs and burdens the next generation with the debt of its excess. Our governments privatize and sell off everything to pay for this excess and still the debt grows larger.
When Paul writes to the church in Corinth, he addresses a group who feels that their rights and privileges as believers stand over and above the spiritual welfare of their brothers and sisters in Christ. We can best describe this group as libertines; they have found liberty in Christ and now, with their new found freedom, they feel that they can take a few liberties. There they are, happily attending the local pagan festivals, eating foods offered in sacrifice to pagan gods, resting on the knowledge that there are no other god's. Yet, what about the new believer who only a week ago believed in those other gods, or what about the Jewish believer, who not only finds it difficult to eat unclean foods, but who is fearful to the core of idolatry? Would it not be better for these libertine believers to limit their right to freedom for the sake of the spiritual welfare of a brother?
As far as Paul is concerned, one of the most powerful motivators in his life is the work of the gospel, the gathering of the lost through the communication of God's saving grace in Christ. If attending some pagan feast is going to get in the way of the gospel then he is willing to give the feast a miss. This type of stance requires discipline, self-control. It can be compared to an athlete who intentionally abandons the flabbiness of self-indulgence and undertakes the rigors of a goal-focused training program.
It is very easy for us to absorb the spirit of our age, to allow the self-indulgence of our use-everything-and-leave-nothing generation to pollute our Christian lives. We sometimes even call our self-indulgence, our obsessions, "gospel ministry", but when our actions undermine the faith of vulnerable brothers and sisters, then they are nothing but evil. Our journey of faith requires discipline, not indulgence.

Discussion
1. Consider a situation within a church fellowship where a brother could be led away from their faith in Christ.
2. Consider the self-discipline required to avert their loss of faith.

Textual notes Abbreviations, Bibliography

Context
Our passage for study 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 8 Paul agrees with the Corinthian libertines' ("the strong") claim that there is only one God, that there are no idol gods and that eating food, wherever it may have come from, is of no consequence to God. Yet, Paul goes on to show that the libertines' "knowledge", their claim to a gifted spiritual insight that gives them independence, is really quite flawed. God may not be interested in food, but he is concerned if our eating destroys the faith of a brother or sister. 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. Like an athlete he willingly pummels his body, pushes through his desire for self-indulgence or the claiming of his own rights, and does this to achieve the prize - the work of the gospel, with its goal of saving the lost. He 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 10:1-13 Paul warns these Corinthians believers, these libertines, "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.

Greek notes

v24
ouk oidate (oida) perf. "do you not know" - you not know. "Are you not aware", or expressed in the positive, "you are well aware", Barclay.
en stadiw/ (on) "in a race" - in/at a stadium, racecourse. "Race" used to aid meaning.
oiJ treconteV (trecw) pres. part. "the runners" - the ones who run.
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 houtws the clause is epexegetic explaining the type of running Paul is calling for, "run like that - to win", NJB.

v25
paV oJ agwnizomenoV (agorizomai) mid. part. "everyone who competes in the games" - all the ones competing, striving (as in a contest). "Athletes", NRSV.
egkrateuetai (egkrateuomai) "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]" - all things. Accusative of respect, "exercises self-discipline in everything."
"[they] do it" - [these ones]. Supplied.
iJna + subj. "to [get] - in order that [they may receive]. Forming a purpose clause.
stefanon (oV) "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. "a crown that will last forever" - an imperishable, incorruptible, [one]. "Crown" understood. 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 of the eternal consequences for those in Corinth who feel that their freedom has priority over a brother's spiritual welfare. Yet, it is unlikely that this is the point Paul is making. It is certainly likely that the "imperishable" thing for the believer is spelled out in v23, namely "the gospel", although Paul is referring to his participation in the work of the gospel; "I want to play my part in it properly", Phillips, not the "blessings/benefits of the gospel", in the sense of eternal life. So, it is likely 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"!!!

v26
egw toinun ouJtwV "therefore I" - I therefore in this way [run]. "I, for my part, therefore, am so running as one not distracted from keeping an eye clearly on the goal", Thiselton.
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."
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. "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.

v27
uJpwpiazw pres. "I beat [my body]" - 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 to swma (a atoV) "my body" - 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, treat as a slave. The literal sense leads to the metaphorical, "bring it (Paul's life, not fleshly body) under control", NJB.
khruxaV (khrussw) aor. part. "after I have preached" - having preached. Possibly forming a temporal clause, or purpose. We often understand the word "preaching" in terms of gospel preaching, evangelism, but obviously here the preaching is to believers, particularly the Corinthian libertines.
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."

Lectionary Bible Studies and Sermons

1 Corinthians

Notes