1 Corinthians 9:24
Do you not know that they which run in a race run all, but one receives the prize?
Having pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor. And he says it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident.
And having said that they sin against Christ and destroy the brethren, and are nothing profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and says,
Do you not know that they which run in a race run all, but one receives the prize? Now this he says, not as though here also one only out of many would be saved; far from it; but to set forth the exceeding diligence which it is our duty to use. For as there, though many descend into the course not many are crowned, but this befalls one only; and it is not enough to descend into the contest, nor to anoint one’s self and wrestle: so likewise here it is not sufficient to believe, and to contend in any way; but unless we have so run as unto the end to show ourselves unblameable, and to come near the prize, it will profit us nothing. For even though thou consider yourself to be perfect according to knowledge, you have not yet attained the whole; which hinting at, he said, so run, that you may obtain. They had not then yet, as it seems, attained. And having said thus, he teaches them also the manner.
1 Corinthians 9:25
And every man that strives in the games is temperate in all things.
What is, all things? He does not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. For this, says he, takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about anything else, but separating themselves altogether from all things they apply themselves to their exercise only. Now if there these things be so where the crown falls to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, Now they do it receive to a corruptible crown, but we an incorruptible.
1 Corinthians 9:26
- I therefore so run, as not uncertainly.
Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so.
But what is, not uncertainly? Looking to some mark, says he, not at random and in vain, as you do. For what profit have ye of entering into idol-temples, and exhibiting for-truth that perfectness? None. But not such am I, but all things whatsoever I do, I do for the salvation of my neighbor. Whether I show forth perfectness, it is for their sake; or condescension, for their sake again: whether I surpass Peter in declining to receive [compensation], it is that they may not be offended; or descend lower than all, being circumcised and shaving my head, it is that they may not be subverted. This is, not uncertainly. But you, why do you eat in idol-temples, tell me? Nay, you can not assign any reasonable cause. For meat commends you not to God; neither if you eat are you the better, nor if you eat not are you the worse. Plainly then you run at random: for this is, uncertainly.
So fight I, as not beating the air. This he says, again intimating that he acted not at random nor in vain. For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away your strength.
Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.