1 Corinthians 9:26
Verse
Context
Run Your Race to Win
25Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.26Therefore I do not run aimlessly; I do not fight like I am beating the air.27No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified.
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize. The word αδηλως, which we translate uncertainly, has other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him. 1. His false brethren waited for his halting: 2. The persecuting Jews and Gentiles longed for his downfall: 3. The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God. Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air. 1. When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: - Talis prima Dares caput altum in praelia tollit, Ostenditque humeros latos, alternaque jactat Brachia protendens, et verberat ictibus auras. Aen. v., ver. 375. Thus, glorying in his strength, in open view His arms around the towering Dares threw; Stalked high, and laid his brawny shoulders bare, And dealt his whistling blows in empty air. Pitt. 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow. 3. Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games. Constitit in digitos extemplo arrectus uterque, Brachiaque ad superas interritus extulit auras. Abduxere retro longe capita ardua ab ictu; Immiscentque manus manibus, pugnamque lacessunt. Ille (Dares) pedum melior motu, fretusque juventa; Hic (Entellus) membris et mole valens; sed tarda trementi Genua labant, vastos quatit aeger anhelitus artus. Multa viri nequicquam inter se vulnera jactant, Multa cavo lateri ingeminant, et pectore vasto Dant sonitus; erratque aures et tempora circum Crebra manus; duro crepitant sub vulnere malae, Stat gravis Entellus, nisuque immotus eodem, Corpore tela modo atque oculis vigilantibus exit. Ille, velut celsam oppugnat qui molibus urbem, Aut montana sedet circum castella sob armis; Nunc hos, nunc illos aditus, omnemque pererrat Arte locum, et variis assultibus irritus urget. Ostendit dextram insurgens Entellus, et alte Extulit: ille ictum venientem a vertice velox Praevidit, celerique elapsus corpore cessit. Entellus Vires In Ventum Effudit; et ultro Ipse gravis, graviterque ad terram pontere vasto Concidit: ut quondam cava concidit, aut Erymantho, Aut Ida in magna, radicibus eruta pinus. - Consurgunt studiis Teucri et Trinacria pubes; It clamor coelo: primusque accurrit Acestes, Aequaevumque ab humo miserans attollit amicum. At non tardatus casu, neque territus heros, Acrior ad pugnam redit, ac vim suscitat ira: Tum pudor incendit vires, et conscia virtus; Praecipitemque Daren ardens agit aequore toto; Nunc dextra ingeminans ictus, nunc ille sinistra Nec mora, nec requies: quam multa grandine nimbi Culminibus crepitant; sic densis ictibus heros Creber utraque manu pulsat versatque Dareta. Both on the tiptoe stand, at full extent; Their arms aloft, their bodies inly bent; Their heads from aiming blows they bear afar, With clashing gauntlets then provoke the war. One (Dares) on his youth and pliant limbs relies; One (Entellus) on his sinews, and his giant size. The last is stiff with age, his motions slow; He heaves for breath, he staggers to and fro. - Yet equal in success, they ward, they strike; Their ways are different, but their art alike. Before, behind, the blows are dealt; around Their hollow sides the rattling thumps resound; A storm of strokes, well meant, with fury flies, And errs about their temples, ears, and eyes: Nor always errs; for oft the gauntlet draws A sweeping stroke along the crackling jaws. Hoary with age, Entellus stands his ground; But with his warping body wards the wound; His head and watchful eye keep even pace, While Dares traverses and shifts his place; And, like a captain who beleaguers round Some strong-built castle, on a rising ground, Views all the approaches with observing eyes; This, and that other part, in vain he tries, And more on industry than force relies. With hands on high, Entellus threats the foe; But Dares watched the motion from below, And slipped aside, and shunned the long descending blow. Entellus wastes his forces on the wind; And thus deluded of the stroke designed, Headlong and heavy fell: his ample breast, And weighty limbs, his ancient mother pressed. So falls a hollow pine, that long had stood On Ida's height or Erymanthus' wood. - Dauntless he rose, and to the fight returned; With shame his cheeks, his eyes with fury burned: Disdain and conscious virtue fired his breast, And, with redoubled force, his foe he pressed; He lays on loads with either hand amain, And headlong drives the Trojan o'er the plain, Nor stops, nor stays; nor rest, nor breath allows; But storms of strokes descend about his brows; A rattling tempest, and a hail of blows. Dryden. To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each. No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature. Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: - Τρις μεν επιτ' επορουσε ποδαρκης διος Αχιλλευς Εγχεΐ χαλκειῳ, τρις δ' ηερα τυψε βαθειαν. Iliad, lib. xx., ver. 445 Thrice struck Pelides with indignant heart, Thrice, in impressive air, he plunged the dart. - Pope.
Jamieson-Fausset-Brown Bible Commentary
I--Paul returns to his main subject, his own self-denial, and his motive in it. run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (Heb 12:1-2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [BENGEL]. not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare Co1 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.
John Gill Bible Commentary
But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said (u) of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without , "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call (w), , "a subduing of a man's evil concupiscence": who is a strong man? they say (x), , "he that subdues his corruption", according to Pro 16:32 and again (y). "the sons of Ulam were mighty and powerful men, , "subduing their corruptions", as man that draws a bow with wisdom.'' And bring it into subjection; so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure: lest that by any means when I have preached to others; the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown: I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness. (u) Hesychius de Philosophis, p. 48. (w) Tzeror Hammor, fol. 145. 2, 3. T. Bab. Yoma, fol. 69. 2. (x) Pirke Abot, c. 4. sect. 1. (y) Targum in 1 Chron. viii. 40. Next: 1 Corinthians Chapter 10
Tyndale Open Study Notes
9:26 I am not just shadowboxing: Christians must engage in the real contest of obedience to Christ rather than merely going through the motions.
1 Corinthians 9:26
Run Your Race to Win
25Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.26Therefore I do not run aimlessly; I do not fight like I am beating the air.27No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified.
- Scripture
- Sermons
- Commentary
Any Old Bush Will Do
By Major Ian Thomas3.0K22:56Christian LifeEXO 2:11EXO 3:41CO 1:271CO 9:262CO 12:9PHP 2:12In this sermon, the speaker discusses how Moses lost his way and the lessons we can learn from his story. The speaker highlights the moment when Moses, moved by compassion, defended his Hebrew brother against an Egyptian oppressor. However, this act of righteousness ultimately led to Moses' downfall and 40 years of exile in the desert. The speaker emphasizes the importance of humility and avoiding the attitude of resignation and spiritual non-entity. The sermon also emphasizes the need for restful availability and prompt obedience to God's leading, rather than being caught up in the pressure to do more and be more.
Getting Into the Race
By George Verwer5031:07:47Christian Life1CO 9:241CO 9:26HEB 12:1In this sermon, the speaker discusses the importance of being committed to the race of life and not giving up. He mentions a film about two Cambridge men in the 20s, one of them being Jewish, who made a significant impact at the Olympics. The speaker also talks about the world's obsession with sports and running, comparing it to America's space shuttle program. He emphasizes the need for believers to befriend and love foreigners before sharing the gospel with them. Additionally, the speaker mentions the importance of prayer and the reality of suffering in the world.
The Pain of Discipline Over the Pain of Regret
By Shane Idleman1459:19FastingDisciplinePSA 94:12MAT 6:16ROM 6:161CO 9:261CO 10:13GAL 5:22PHP 4:132TI 1:7HEB 12:111PE 5:8Shane Idleman emphasizes the necessity of discipline in the Christian life, contrasting the pain of discipline with the pain of regret. He argues that true growth and spiritual maturity require self-control and the ability to deny fleshly desires, particularly in the context of fasting. Idleman highlights that while discipline may be uncomfortable, it leads to a more fulfilling and spiritually enriched life, whereas regret from a lack of discipline can have long-lasting consequences. He encourages the congregation to prepare for fasting by first addressing their physical appetites and urges them to seek a deeper relationship with God through discipline. The sermon sets the stage for a deeper exploration of fasting in the following week.
Consider the Lilies of the Field, How They Grow
By A.B. Simpson0JOB 16:12PRO 4:25LAM 3:12MAT 6:33JHN 15:51CO 9:26PHP 3:142TI 2:122TI 4:7HEB 12:1The preacher discusses the Greek word 'skopos,' which refers to a distant mark or goal that one aims to hit, emphasizing its importance as the first word in a Greek sentence. 'Skopos' is used in the Septuagint to denote an observer or watchman, highlighting the role of a man of God as a watchman for God. The sermon delves into the concept of 'skopos' as a moral and spiritual target, drawing parallels to an archer aiming at a target and a runner fixated on the finish line.
Xiii. Aimless Efforts
By John Sung0SalvationPurpose in MinistryMAT 7:20MAT 28:19LUK 19:10JHN 3:51CO 9:26John Sung reflects on his past three years of aimless efforts in ministry, where he engaged in various programs but failed to lead anyone to salvation. Despite his busy schedule promoting social movements and educational initiatives, he realized that these efforts lacked spiritual depth and did not address the fundamental need for salvation. His journey took him through various cities, where he encountered the emptiness of modernism and the futility of his previous endeavors. Ultimately, it was in Nanchang that he discovered the true purpose of his calling: to win souls for Christ, emphasizing that the need of the hour is to save sinners rather than merely improve livelihoods. Sung's experience serves as a reminder that without a focus on the heart and soul, efforts in ministry can be fruitless.
Discipline of Our Time
By Mary Wilder Tileston0PRO 6:6ECC 9:101CO 9:26EPH 5:15COL 3:23Mary Wilder Tileston emphasizes the importance of discipline and punctuality in the Christian life, highlighting the need to run the race of faith with certainty and purpose, to fight spiritual battles with intentionality, and to bring our bodies under subjection through self-discipline. She encourages believers to redeem the time by avoiding procrastination, dawdling, and distractions that hinder spiritual growth and holiness, and instead, to cultivate habits of diligence, punctuality, and readiness for God's work.
The Bull's Eye
By Zac Poonen0Aim in LifeDisciplinePRO 6:25JER 15:19MAT 5:8ROM 12:11CO 9:261CO 10:312TI 4:7HEB 9:14JAS 1:261PE 2:11Zac Poonen emphasizes the importance of having a definite aim in our Christian lives, drawing parallels between shooting at a target and focusing on our personal spiritual goals. He highlights that many Christians often get distracted by others' lives instead of working on their own salvation, urging believers to discipline their eyes and tongues to avoid disqualification in their service to God. Poonen points out that true discipleship involves presenting our bodies to God without blemish, just as Jesus did, and that we must mourn our failures when we miss the mark. He calls for a community of believers who are committed to this discipline and aim to build the church as the Body of Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
I therefore so run, not as uncertainly - In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course, if every one ran as he ought, each would receive the prize. The word αδηλως, which we translate uncertainly, has other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what he is about, or of the laws of the course; I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spectators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve; the apostle knew that the eyes of all were fixed upon him. 1. His false brethren waited for his halting: 2. The persecuting Jews and Gentiles longed for his downfall: 3. The Church of Christ looked on him with anxiety: And he acted in all things as under the immediate eye of God. Not as one that beateth the air - Kypke observes, that there are three ways in which persons were said, αερα δερειν, to beat the air. 1. When in practising for the combat they threw their arms and legs about in different ways, thus practising the attitudes of offense and defense. This was termed σκιαμαχια, fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match: - Talis prima Dares caput altum in praelia tollit, Ostenditque humeros latos, alternaque jactat Brachia protendens, et verberat ictibus auras. Aen. v., ver. 375. Thus, glorying in his strength, in open view His arms around the towering Dares threw; Stalked high, and laid his brawny shoulders bare, And dealt his whistling blows in empty air. Pitt. 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place, and which the others were obliged to exert themselves to prevent as much as if they had been really intended, and by these means some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow. 3. Pugilists were said to beat the air when they had to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, frequently missing his aim, and sometimes overturning himself in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Aeneid. v., ver. 426, etc., and which will give us a proper view of the subject to which the apostle alludes: viz. boxing at the Isthmian games. Constitit in digitos extemplo arrectus uterque, Brachiaque ad superas interritus extulit auras. Abduxere retro longe capita ardua ab ictu; Immiscentque manus manibus, pugnamque lacessunt. Ille (Dares) pedum melior motu, fretusque juventa; Hic (Entellus) membris et mole valens; sed tarda trementi Genua labant, vastos quatit aeger anhelitus artus. Multa viri nequicquam inter se vulnera jactant, Multa cavo lateri ingeminant, et pectore vasto Dant sonitus; erratque aures et tempora circum Crebra manus; duro crepitant sub vulnere malae, Stat gravis Entellus, nisuque immotus eodem, Corpore tela modo atque oculis vigilantibus exit. Ille, velut celsam oppugnat qui molibus urbem, Aut montana sedet circum castella sob armis; Nunc hos, nunc illos aditus, omnemque pererrat Arte locum, et variis assultibus irritus urget. Ostendit dextram insurgens Entellus, et alte Extulit: ille ictum venientem a vertice velox Praevidit, celerique elapsus corpore cessit. Entellus Vires In Ventum Effudit; et ultro Ipse gravis, graviterque ad terram pontere vasto Concidit: ut quondam cava concidit, aut Erymantho, Aut Ida in magna, radicibus eruta pinus. - Consurgunt studiis Teucri et Trinacria pubes; It clamor coelo: primusque accurrit Acestes, Aequaevumque ab humo miserans attollit amicum. At non tardatus casu, neque territus heros, Acrior ad pugnam redit, ac vim suscitat ira: Tum pudor incendit vires, et conscia virtus; Praecipitemque Daren ardens agit aequore toto; Nunc dextra ingeminans ictus, nunc ille sinistra Nec mora, nec requies: quam multa grandine nimbi Culminibus crepitant; sic densis ictibus heros Creber utraque manu pulsat versatque Dareta. Both on the tiptoe stand, at full extent; Their arms aloft, their bodies inly bent; Their heads from aiming blows they bear afar, With clashing gauntlets then provoke the war. One (Dares) on his youth and pliant limbs relies; One (Entellus) on his sinews, and his giant size. The last is stiff with age, his motions slow; He heaves for breath, he staggers to and fro. - Yet equal in success, they ward, they strike; Their ways are different, but their art alike. Before, behind, the blows are dealt; around Their hollow sides the rattling thumps resound; A storm of strokes, well meant, with fury flies, And errs about their temples, ears, and eyes: Nor always errs; for oft the gauntlet draws A sweeping stroke along the crackling jaws. Hoary with age, Entellus stands his ground; But with his warping body wards the wound; His head and watchful eye keep even pace, While Dares traverses and shifts his place; And, like a captain who beleaguers round Some strong-built castle, on a rising ground, Views all the approaches with observing eyes; This, and that other part, in vain he tries, And more on industry than force relies. With hands on high, Entellus threats the foe; But Dares watched the motion from below, And slipped aside, and shunned the long descending blow. Entellus wastes his forces on the wind; And thus deluded of the stroke designed, Headlong and heavy fell: his ample breast, And weighty limbs, his ancient mother pressed. So falls a hollow pine, that long had stood On Ida's height or Erymanthus' wood. - Dauntless he rose, and to the fight returned; With shame his cheeks, his eyes with fury burned: Disdain and conscious virtue fired his breast, And, with redoubled force, his foe he pressed; He lays on loads with either hand amain, And headlong drives the Trojan o'er the plain, Nor stops, nor stays; nor rest, nor breath allows; But storms of strokes descend about his brows; A rattling tempest, and a hail of blows. Dryden. To such a combat as this the apostle most manifestly alludes: and in the above description the reader will see the full force and meaning of the words, So fight I, not as one that beateth the air - I have a real and a deadly foe; and as I fight not only for my honor but for my life, I aim every blow well, and do execution with each. No man, who had not seen such a fight, could have given such a description as that above; and we may fairly presume that when Virgil was in Greece he saw such a contest at the Isthmian games, and therefore was enabled to paint from nature. Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector, who, by his agility and skill, (Poetice by Apollo), eluded the blow: - Τρις μεν επιτ' επορουσε ποδαρκης διος Αχιλλευς Εγχεΐ χαλκειῳ, τρις δ' ηερα τυψε βαθειαν. Iliad, lib. xx., ver. 445 Thrice struck Pelides with indignant heart, Thrice, in impressive air, he plunged the dart. - Pope.
Jamieson-Fausset-Brown Bible Commentary
I--Paul returns to his main subject, his own self-denial, and his motive in it. run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (Heb 12:1-2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [BENGEL]. not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare Co1 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.
John Gill Bible Commentary
But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said (u) of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without , "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call (w), , "a subduing of a man's evil concupiscence": who is a strong man? they say (x), , "he that subdues his corruption", according to Pro 16:32 and again (y). "the sons of Ulam were mighty and powerful men, , "subduing their corruptions", as man that draws a bow with wisdom.'' And bring it into subjection; so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure: lest that by any means when I have preached to others; the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown: I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness. (u) Hesychius de Philosophis, p. 48. (w) Tzeror Hammor, fol. 145. 2, 3. T. Bab. Yoma, fol. 69. 2. (x) Pirke Abot, c. 4. sect. 1. (y) Targum in 1 Chron. viii. 40. Next: 1 Corinthians Chapter 10
Tyndale Open Study Notes
9:26 I am not just shadowboxing: Christians must engage in the real contest of obedience to Christ rather than merely going through the motions.