castaway
(Greek - Ἀδμίν , "disapproved)." Dokimos, without the private a, is translated "approved" in Romans 14:18 ; Romans 16:10 ; 1 Corinthians 11:19 ; 2 Corinthians 10:18 ; 2 Timothy 2:15 ; James 1:12 , by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards"; Daniel 12:3 ; 1 Corinthians 3:14 .
Verse Meaning
In another sense Paul viewed his flesh as his enemy. He recognized the need to exercise strict self-discipline. Obviously Paul was not speaking of self-discipline in the physical realm alone. He also had in mind moral discipline and discipline in the amoral areas of his life including voluntary curtailment of personal rights and liberties (cf. ch8; 1 Timothy 4:8). [1][source]
We must be careful not to confuse the fear of disqualification with the fear of damnation. Paul had no fear that he would lose his salvation ( Romans 8:1; Romans 8:29-39). In the context what he could lose was a reward. [2] How ironic and pathetic it would be for Paul to forfeit a crown through his own lack of self-discipline or by breaking the Judge"s rules since He had instructed others concerning how to win one. [source][source][source]
This whole chapter is an explanation of the last verse of the preceding chapter. More generally it clarifies the importance of limiting our legitimate liberty as Christians for higher goals, namely, the glory of God and the welfare of other people. [source][source][source]
"Almost in reaction against ... globalization, many people are responding with increasing nationalism, sometimes with almost frightening ethnocentrism. Christians are not immune to these sweeping currents of thought. They, too, can be caught up in flag-waving nationalism that puts the interests of my nation or my class or my race or my tribe or my heritage above the demands of the kingdom of God. Instead of feeling that their most important citizenship is in heaven, and that they are just passing through down here on their way "home" to the heavenly Jerusalem ( Hebrews 12:22-23), they become embroiled with petty priorities that constitute an implicit denial of the lordship of Christ." [3][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 9:27
But I buffet my body [αλλα υπωπιαζω μου το σωμα] In Aristophanes, Aristotle, Plutarch, from υπωπιον hupōpion and that from υπο hupo and οπς ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ sarx or his σωμα sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
And bring it into bondage [και δουλαγωγω] Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Lest by any means [μη πως] Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). [source]
After that I have preached to others [αλλοις κηρχας] First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
I myself should be rejected [αυτος αδοκιμος γενωμαι] Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
I keep under [ὑπωπιάζω] A feeble translation, and missing the metaphor. The word means to strike under the eye; to give one a black eye. It occurs elsewhere in the New Testament but once, Luke 18:5(see note). Rev., I buffet. The blow of the trained boxer was the more formidable from the use of the cestus, consisting of ox-hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing-gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, “Aeneid,” v., 405). They were sometimes called γυιοτόροι limb-breakersA most interesting account is given by Rodolfo Lanziani, “Ancient Rome in the Light of Recent Discoveries,” of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur-lined boxing-gloves secured by thongs wound round the forearm half-way to the elbow. The gloves cover the thumb and the hand to the first finger-joints. The writer says; “The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars … . The details of the fur-lined boxing-gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles.” [source]
Bring it into subjection [δουλαγωγῶ] Rev., bring in into bondage. Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, 2 Corinthians 5:1,2 Corinthians 5:2. [source]
Having preached [κηρύξας] See on 2 Peter 2:5. Some find in the word an allusion to the herald ( κῆρυξ ) who summoned the contestants and proclaimed the prizes. [source]
Castaway [ἀδόκιμος] See on Romans 1:28. Better, as Rev., rejected, as unworthy of the prize. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:27
Luke 18:5Lest by her continual coming she weary me [ἵνα μὴ εἰς τέλος ἐρχομένη ὑπωπιάζῃ με] Εἰς τέλος , lit., unto the end, may mean continually; but weary or wear out for ὑπωπιάζῃ is more than doubtful. That word is from ὑπώπιον , the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is used only once again, by Paul, 1 Corinthians 9:27, and in its literal sense: “I buffet my body;” treat it as the boxer does his adversary. The more literal sense of this word, and of εἰς τέλος , in the end, or finally, give a sound and much livelier meaning here. “Lest at last she come and assault me.” So Goebel and Meyer, and so Wyc., “Lest at the las t she, coming, strangle me;” and Tynd., “Lest at the last she come and rail on me. ” The judge fears lest importunity may culminate in personal violence. Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear. [source]
John 18:22Struck - with the palm of his hand [ἔδωκε ῥάπισμα] Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
Romans 6:6The body of sin [τὸ σῶμα τῆς ἁμαρτίας] Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER-
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In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER-
1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER-
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2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER-
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3. Of plants and heavenly bodies, 1 Corinthians 15:37,1 Corinthians 15:40. -DIVIDER-
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4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER-
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5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER-
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It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37,1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16,1 Corinthians 7:17; Ephesians 5:28,Ephesians 5:31; 2 Corinthians 4:10,2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5,Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER-
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In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12,Romans 6:13,Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER-
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The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12,Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Romans 1:28Unto a reprobate mind [εις αδοκιμον νουν] Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24,Romans 1:26,Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Romans 1:28Knowledge [επιγνωσει] Full knowledge They had a dim memory that was a caricature. Unto a reprobate mind (εις αδοκιμον νουν eis adokimon noun). Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24,Romans 1:26,Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Romans 8:20To vanity [τηι ματαιοτητι] Dative case. Rare and late word, common in lxx. From ματαιος mataios empty, vain. Ephesians 4:17; 2 Peter 2:18. Not of its own will (ουχ εκουσα ouch hekousa). Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. But by reason of him Because of God. In hope that (επ ελπιδι οτι Ephesians' helpidi hoti). Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
Romans 8:20Not of its own will [ουχ εκουσα] Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. [source]
1 Corinthians 10:5With most of them [εν τοις πλειοσιν αυτων] “A mournful understatement,” for only two (Caleb and Joshua) actually reached the Promised Land (Numbers 14:30-32). All the rest were rejected or αδοκιμοι adokimoi (1 Corinthians 9:27). [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]
1 Corinthians 9:27And bring it into bondage [και δουλαγωγω] Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27After that I have preached to others [αλλοις κηρχας] First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
1 Corinthians 9:27I myself should be rejected [αυτος αδοκιμος γενωμαι] Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
2 Corinthians 13:5Unless indeed ye be reprobate [ει μητι αδοκιμοι εστε] Paul challenged his opposers in Corinth to try (πειραζετε peirazete) themselves, to test (δοκιμαζετε dokimazete) themselves, whether they were “in the faith” (εν τηι πιστει en tēi pistei), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are “reprobate” (αδοκιμοι adokimoi the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1 Corinthians 9:27). [source]
1 Timothy 4:16And to the teaching [και τηι διδασκαλιαι] This is important also. Continue in these things (επιμενε αυτοις epimene autois). Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). Thou shalt save Future active of σωζω sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9. [source]
2 Timothy 3:8Corrupted in mind [κατεπταρμενοι τον νουν] Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
2 Timothy 3:8Jannes and Jambres [Ιαννης και Ιαμβρης] Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν antestēsan). Second aorist active (intransitive) of αντιστημι anthistēmi to stand against, “they stood against” (with dative Μωυσει Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Titus 1:16By their works [αρνουνται] Instrumental case. They deny (αρνεομαι arnountai). Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Hebrews 6:8If it beareth [εκπερουσα] Present active participle of εκπερω ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry. Rejected See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς kataras eggus (nigh unto a curse) see Galatians 3:10. To be burned “For burning.” Common sight in clearing up ground. [source]
1 John 4:1Prove the spirits [δοκιμαζετε τα πνευματα] Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7). [source]
1 John 4:1Believe not every spirit [μη παντι πνευματι πιστευετε] “Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11,Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
What do the individual words in 1 Corinthians 9:27 mean?
ButI batterof methebodyandbring [it] into servitudenothardlyto othershaving preachedmyselfdisqualifiedI might be
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: ὑποπιάζω
Sense: to beat black and blue, to smite so as to cause bruises and livid spots.
Greek Commentary for 1 Corinthians 9:27
In Aristophanes, Aristotle, Plutarch, from υπωπιον hupōpion and that from υπο hupo and οπς ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ sarx or his σωμα sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
A feeble translation, and missing the metaphor. The word means to strike under the eye; to give one a black eye. It occurs elsewhere in the New Testament but once, Luke 18:5(see note). Rev., I buffet. The blow of the trained boxer was the more formidable from the use of the cestus, consisting of ox-hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing-gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, “Aeneid,” v., 405). They were sometimes called γυιοτόροι limb-breakersA most interesting account is given by Rodolfo Lanziani, “Ancient Rome in the Light of Recent Discoveries,” of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur-lined boxing-gloves secured by thongs wound round the forearm half-way to the elbow. The gloves cover the thumb and the hand to the first finger-joints. The writer says; “The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars … . The details of the fur-lined boxing-gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles.” [source]
Rev., bring in into bondage. Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, 2 Corinthians 5:1, 2 Corinthians 5:2. [source]
See on 2 Peter 2:5. Some find in the word an allusion to the herald ( κῆρυξ ) who summoned the contestants and proclaimed the prizes. [source]
See on Romans 1:28. Better, as Rev., rejected, as unworthy of the prize. [source]
Reverse Greek Commentary Search for 1 Corinthians 9:27
Εἰς τέλος , lit., unto the end, may mean continually; but weary or wear out for ὑπωπιάζῃ is more than doubtful. That word is from ὑπώπιον , the part of the face under the eyes, and means to strike under the eye; to give one a black eye. It is used only once again, by Paul, 1 Corinthians 9:27, and in its literal sense: “I buffet my body;” treat it as the boxer does his adversary. The more literal sense of this word, and of εἰς τέλος , in the end, or finally, give a sound and much livelier meaning here. “Lest at last she come and assault me.” So Goebel and Meyer, and so Wyc., “Lest at the las t she, coming, strangle me;” and Tynd., “Lest at the last she come and rail on me. ” The judge fears lest importunity may culminate in personal violence. Perhaps, also, as Goebel suggests, he intentionally exaggerates his fear. [source]
Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Full knowledge They had a dim memory that was a caricature. Unto a reprobate mind (εις αδοκιμον νουν eis adokimon noun). Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Dative case. Rare and late word, common in lxx. From ματαιος mataios empty, vain. Ephesians 4:17; 2 Peter 2:18. Not of its own will (ουχ εκουσα ouch hekousa). Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. But by reason of him Because of God. In hope that (επ ελπιδι οτι Ephesians' helpidi hoti). Note the form ελπιδι helpidi rather than the usual ελπιδι elpidi and so επ Ephesians' οτι Hoti can be causal “because” instead of declarative “that.” [source]
Common adjective, in N.T. only here and 1 Corinthians 9:27. It was due to the effect of man‘s sin. [source]
“A mournful understatement,” for only two (Caleb and Joshua) actually reached the Promised Land (Numbers 14:30-32). All the rest were rejected or αδοκιμοι adokimoi (1 Corinthians 9:27). [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]
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Paul challenged his opposers in Corinth to try (πειραζετε peirazete) themselves, to test (δοκιμαζετε dokimazete) themselves, whether they were “in the faith” (εν τηι πιστει en tēi pistei), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are “reprobate” (αδοκιμοι adokimoi the very adjective that Paul held up before himself as a dreadful outcome to be avoided, 1 Corinthians 9:27). [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]
This is important also. Continue in these things (επιμενε αυτοις epimene autois). Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). Thou shalt save Future active of σωζω sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9. [source]
Future active of σωζω sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9. [source]
In Pastorals only here and Titus 1:16. A Pauline word. See on Romans 1:28, and see on castaway, 1 Corinthians 9:27. [source]
Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Traditional names of the magicians who withstood Moses (Targum of Jonathan on Exodus 7:11). Withstood (αντεστησαν antestēsan). Second aorist active (intransitive) of αντιστημι anthistēmi to stand against, “they stood against” (with dative Μωυσει Mōusei). Same word used of Elymas in Acts 13:8 and repeated here αντιστανται anthistantai (present middle indicative). Paul here pictures the seducers of the γυναικαρια gunaikaria above. Corrupted in mind Perfect passive participle of καταπτειρω kataphtheirō old compound, in N.T. only here in critical text. See on 2 Corinthians 11:3; 1 Timothy 6:5 for διαπτειρω diaphtheirō The accusative νουν noun is retained in the passive. Reprobate (αδοκιμοι adokimoi). See note on 1 Corinthians 9:27; Titus 1:16. They had renounced their trust (πιστιν pistin) in Christ. [source]
Instrumental case. They deny (αρνεομαι arnountai). Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
See note on 1 Corinthians 9:27; Romans 1:28. [source]
See on Romans 1:28; see on 1 Corinthians 9:27, and comp. 2 Timothy 3:8. The phrase reprobate unto every good work, N.T.onosupersub. [source]
Present active participle of εκπερω ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry. Rejected See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς kataras eggus (nigh unto a curse) see Galatians 3:10. To be burned “For burning.” Common sight in clearing up ground. [source]
Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7). [source]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν exelēluthasin). Perfect active indicative of εχερχομαι exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]