In view of the comparative value of these rewards, Paul ran the Christian race purposefully, not aimlessly or halfheartedly. He wanted to gain a prize at the judgment seat of Christ. To use a different figure to make the same point, he did not throw wild punches but sought to make every punch score. Christian service is not just activity. It is activity focused on a target, namely, the building of the church and the defeat of the enemy who wants to destroy people. It is the work of the gospel. [source][source][source]
Context Summary
1 Corinthians 9:16-27 - "under Bondage To All"
Paul's one aim was to gain men. He uses the words repeatedly. To gain one more for his Lord, he would forego comfort, emolument, and well-earned repose. He would allow no competitor for an earthly prize to supersede himself in his sacrifices for this crown of rejoicing. He points to the denials, the hard training, and the severe discipline to which men who took part in the games subjected themselves. No one thought it strange that they should sacrifice so much for the chance of winning; why, then, should he be counted eccentric, who sought the certain reward of gaining new lovers of his Master's cross?
He tells us that he lived in constant dread of becoming a castaway. He had no fear of being rejected from God's love; but he feared lest God, who had used him so wonderfully, should cease to do so, and should cast him aside in favor of someone more unselfish, more pliant, more free from that which would excite prejudice. If Paul was so eager to surrender his rights and bruise his body that he might attain the prize of soul-winning, the question arises whether for our failure in these respects God may not be obliged to cast us on the rubbish-heap! [source]
Chapter Summary: 1 Corinthians 9
1He shows his liberty; 7and that the minister ought to receive a living by the Gospel; 15yet that himself has of his own accord abstained, 18to be neither chargeable unto them, 22nor offensive unto any, in matters indifferent 24Our life is like unto a race
Greek Commentary for 1 Corinthians 9:26
So [ουτως] Both with τρεχω trechō (run) and πυκτευω pukteuō (fight). [source]
As not uncertainly [ως ουκ αδηλως] Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ουτως houtōs Αδηλως Adēlōs old adverb, only here in N.T. His objective is clear, with Christ as the goal (Philemon 3:14). He kept his eye on Christ as Christ watched him. Fight (πυκτευω pukteuō). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). As not beating the air A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” He smote something more solid than air. Probably ως ουκ αερα δερων ou negatives σκιαμαχια aera though it still occurs with the participle as a strong and positive negative. [source]
Fight [πυκτευω] Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). [source]
As not beating the air [hōs ouk aera derōn)] A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” He smote something more solid than air. Probably ως ουκ αερα δερων ou negatives σκιαμαχια aera though it still occurs with the participle as a strong and positive negative. [source]
Uncertainly [ἀδήλως] Only here in the New Testament. The kindred adjective ἄδηλος notmanifest, occurs Luke 11:44(see note) and 1 Corinthians 14:8. Compare also ἀδηλότης uncertainty 1 Timothy 6:17. He runs with a clear perception of his object, and of the true manner and result of his striving. [source]
Fight I [πυκτεύω] Only here in the New Testament. Distinctively of fighting with the fists, and evidently in allusion to the boxing-match. Rev., in margin, box. Etymologically akin to πυγμή thefist; see on oft, Mark 7:3. [source]
Beateth the air [] A boxer might be said to beat the air when practicing without an adversary. This was called σκιαμαχία shadow-fightingOr he might purposely strike into the air in order to spare his adversary; or the adversary might evade his blow, and thus cause him to spend his strength on the air. The two latter may well be combined in Paul's metaphor. He strikes straight and does not spare. Compare Virgil, in the description of a boxing-match:“Entellus, rising to the work, his right hand now doth showUpreared, but he, the nimble one, foresaw the falling blow Above him, and his body swift writhed skew-wise from the fall. -DIVIDER-
-DIVIDER-
Entellus spends his stroke on air.”“Aeneid,” v., 443. Morris' Translation. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:26
1 Corinthians 10:1For [γαρ] Correct text, not δε de Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in 1 Corinthians 9:26. and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril. [source]
1 Corinthians 14:9Ye will be speaking into the air [εσεστε εις αερα λαλουντες] Periphrastic future indicative (linear action). Cf. αερα δερων aera derōn (beating the air) in 1 Corinthians 9:26. Cf. our talking to the wind. This was before the days of radio. [source]
1 Corinthians 9:24In a race [ἐν σταδίῳ] Or, better, in a race-course. From ἵστημι toplace 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; Philemon 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, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
Galatians 2:2Lest by any means I should run or had run in vain [] Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24,1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13,Philemon 3:14. [source]
1 Thessalonians 1:2We give thanks [εὐχαριστοῦμεν] According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1,1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4,1 Corinthians 9:5,1 Corinthians 9:25,1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER-
-DIVIDER-
On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
Hebrews 13:13Let us therefore go forth to him [τοινυν εχερχωμετα προς αυτον] Inferential particle (τοι νυν toi class="normal greek">εχερχομαι nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of τον ονειδισμον αυτου περοντες exerchomai “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1.) in it. This is the great passionate plea of the whole Epistle. [source]
What do the individual words in 1 Corinthians 9:26 mean?
Parse: Noun, Accusative Masculine Singular
Root: ἀήρ
Sense: the air, particularly the lower and denser air as distinguished from the higher and rarer air.
Greek Commentary for 1 Corinthians 9:26
Both with τρεχω trechō (run) and πυκτευω pukteuō (fight). [source]
Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains ουτως houtōs Αδηλως Adēlōs old adverb, only here in N.T. His objective is clear, with Christ as the goal (Philemon 3:14). He kept his eye on Christ as Christ watched him. Fight (πυκτευω pukteuō). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). As not beating the air A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” He smote something more solid than air. Probably ως ουκ αερα δερων ou negatives σκιαμαχια aera though it still occurs with the participle as a strong and positive negative. [source]
Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from πυκτης puktēs (pugilist) and that from πυγμη pugmē (fist). See note on Mark 7:3). [source]
A boxer did this when practising without an adversary (cf. doing “the daily dozen”) and this was called “shadow-fighting” He smote something more solid than air. Probably ως ουκ αερα δερων ou negatives σκιαμαχια aera though it still occurs with the participle as a strong and positive negative. [source]
Only here in the New Testament. The kindred adjective ἄδηλος notmanifest, occurs Luke 11:44(see note) and 1 Corinthians 14:8. Compare also ἀδηλότης uncertainty 1 Timothy 6:17. He runs with a clear perception of his object, and of the true manner and result of his striving. [source]
Only here in the New Testament. Distinctively of fighting with the fists, and evidently in allusion to the boxing-match. Rev., in margin, box. Etymologically akin to πυγμή thefist; see on oft, Mark 7:3. [source]
A boxer might be said to beat the air when practicing without an adversary. This was called σκιαμαχία shadow-fightingOr he might purposely strike into the air in order to spare his adversary; or the adversary might evade his blow, and thus cause him to spend his strength on the air. The two latter may well be combined in Paul's metaphor. He strikes straight and does not spare. Compare Virgil, in the description of a boxing-match:“Entellus, rising to the work, his right hand now doth showUpreared, but he, the nimble one, foresaw the falling blow Above him, and his body swift writhed skew-wise from the fall. -DIVIDER- -DIVIDER- Entellus spends his stroke on air.”“Aeneid,” v., 443. Morris' Translation. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:26
d It is not of him that willeth nor of him that runneth. It, the participation in God's mercy. Of him, i.e., dependent upon. Runneth, denoting strenuous effort. The metaphor from the foot-race is a favorite one with Paul. See 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 2:2; Galatians 5:7; Philemon 2:16; 2 Thessalonians 3:1. God is laid under no obligation by a human will or a human work.sa40 [source]
Correct text, not δε de Paul appeals to the experience of the Israelites in the wilderness in confirmation of his statement concerning himself in 1 Corinthians 9:26. and as a powerful warning to the Corinthians who may be tempted to flirt with the idolatrous practices of their neighbours. It is a real, not an imaginary peril. [source]
Periphrastic future indicative (linear action). Cf. αερα δερων aera derōn (beating the air) in 1 Corinthians 9:26. Cf. our talking to the wind. This was before the days of radio. [source]
Or, better, in a race-course. From ἵστημι toplace 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; Philemon 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, Philemon 3:14. These images never occur in the gospels. See on of life, Revelation 2:10. [source]
Better, should be running. Comp. Philemon 2:16. This is sometimes explained as implying a misgiving on Paul's part as to the soundness of his own teaching, which he desired to have set at rest by the decision of the principal apostles. On this explanation μή πως will be rendered lest in some way or other. But such a misgiving is contrary to Paul's habitual attitude of settled conviction respecting that gospel which he had received by revelation, and in the preaching of which he had been confirmed by experience. In consulting the Christians at Jerusalem Paul had principally in view the formal indorsement of his work by the church and its leaders. Their formal declaration that he had not been running in vain would materially aid him in his mission. Μή πως is therefore to be taken as marking an indirect question, whether - not possibly; and the sense of the whole passage is as follows: “I laid before them that gospel which I preach to the Gentiles, that they might examine and settle for themselves the question whether I am not possibly running or had run in vain.” The investigation was to be for their satisfaction, not for Paul's. Run ( τρέχειν ) is a favorite metaphor with Paul. See Romans 9:16; 1 Corinthians 9:24, 1 Corinthians 9:26; Galatians 5:7; Philemon 2:16; Philemon 3:13, Philemon 3:14. [source]
According to Paul's usage, in the simple physical sense. See Acts 22:23; 1 Corinthians 9:26; 1 Thessalonians 4:17; Revelation 16:17. The air is regarded as the region of the demons' might. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
Inferential particle (τοι νυν toi class="normal greek">εχερχομαι nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of τον ονειδισμον αυτου περοντες exerchomai “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1.) in it. This is the great passionate plea of the whole Epistle. [source]