Running to Obtain the Prize; Buffeting the Body (1 Corinthians 9:21–27)

1 Cor. 9:21. To those without the Law, as without law (not being without law toward God, but under the law toward Christ), that I might win those without the Law.

By “those without the Law,” the Apostle means those who were not under the Mosaic Law in any respect. These are Gentiles. Appearing among them, he was in his outward life as they were; he did not avoid their food, nor did he shun their other customs: he was as all. There cannot enter into this customs that expressed a confession of faith, such as, for example, sacrifices to idols and similar things. But, acting thus, he says, I was clean in my conscience before God, for I acted in the conviction that so pleased Him Himself: “I was not without law toward God. But I was under the law toward Christ,” that is, by faith in the Lord I directed all things toward His glory, I bore His sweet yoke and, carrying His law in my heart—the law of faith and love toward all people, for whom Christ died and whom He wants to be saved—I showed myself free from the Mosaic Law. Thus, outwardly I was without law, but inwardly I was the most faithful keeper of the law toward God and toward the Lord Jesus Christ. Saint Chrysostom says: “Coming to those who were outside the Law, the Apostle acted in many ways according to their customs. In Athens he even delivered his speech in the Athenian manner, on the occasion of the inscription on the shrine. But lest someone think that his actions proceeded from a change of mind, he adds: ‘not being without law toward God, but under the law toward Christ,’ that is, not only not being without law, but submitting to the law—not the ordinary law, but one far higher than the old—the law of the Spirit and grace. Then, having assured them of the consistency of his thinking, he again presents the benefit of such condescension: ‘that I might win those without the Law,’ likewise, as he shows everywhere, the reason for his condescension.” Theodoret writes: “One can see his entire economy not only in his writings, but also in the Acts of the Apostles. For he conversed differently in Jewish synagogues than he did in presenting his teaching at the Areopagus, employing for each disease a remedy suited to it.” To the applications which Saint Paul used, one should also rightly relate the manner of speech, not only the language but also the forms used in conducting discussions.

1 Cor. 9:22. To the weak I became weak, that I might win the weak; I became all things to all people, that by all means I might save some.

By the weak one can understand both non-Christians still, listening to the word but not yet able to understand it. The Apostle says that he condescended to the weakness of mind of such people and, lowering himself to the level of their understanding, employed all means to bring them to the knowledge of the matter concerning Christ. But one can also understand by them Christians weak either in faith or in life, as he writes also to the Romans: “We who are strong ought to bear the infirmities of the weak” (Rom. 15:1). The manner of the Apostle’s conduct in Corinth—that he supported himself—what else did this signify but condescension to the weaknesses of the weak? Saint Chrysostom understands them thus. “Here he speaks of the Corinthians, for whom he says all the rest as well. What was said before was far more important, but this is closer to them, so he placed it after everything else. He does the same thing in the epistle to the Romans, when he instructs them concerning food, and in many other places.”

“I became all things to all people, that by all means I might save some.” However the case required me to act toward someone, thus I acted, counting nothing degrading for myself, and nowhere setting my own will and my own wishes and tastes as law. For me there was one law—to save all in every way possible. My desire is to save all. It is impossible to succeed in this, but I do not doubt that “some” I will save—I employ all that is possible so that I save all who can be saved. And certainly I will save some. The manner of expression shows confidence that this is and will be so. “Do you see his excellence? For everyone, he says, I became everything, not hoping to save all, but so that I might save even a few. My zeal and my service was of such a kind as belongs to one saving all, although I did not hope to convert all; a great deed and one showing fiery zeal! And a sower sows everywhere, and although not all the seed remains whole, he does his work. By pointing to the small number of the saved with the addition of the word: ‘some,’ he comforts those who grieve about this, for although it is impossible that all the seed remain whole, it is also impossible that it all perish. Although some, yet I will save them. He thus teaches that a diligent worker will certainly attain success.”

1 Cor. 9:23. And this I do for the sake of the Gospel, that I may become a fellow partaker of it.

The Gospel is the Gospel of the kingdom of Christ. A partaker in the Gospel is a sharer in the ordering of the kingdom of Christ, the kingdom of the saved, through the ordering of salvation by those called to faith through the Gospel. Participation in the kingdom itself is great, but participation in the ordering of the kingdom is incomparably higher. The Lord said to the Apostles that they will sit with Him to judge. It is beyond our understanding—what this is; but it is self-evident that this is something great. But the Apostle out of humility expressed himself as though he only hopes to be saved together with others. Saint Chrysostom says: “So that he might from his side also contribute (to salvation) and be a partaker in the crowns which are kept for believers.” Theodoret writes: “The aim of the Gospel is the salvation of people. For this reason the Master ate with tax collectors, and permitted the sinful woman to weep at His feet, thereby teaching that He came for the salvation of men.” Imitating the Lord, thus also acted Saint Paul, so as to more successfully order the salvation of all. And he does not expect great rewards, but is concerned only that he himself be saved: “That I may be, he says, only a fellow partaker with believers of the Gospel.” “Do you see his humility, how in receiving rewards he places himself alongside others, although in labors he surpassed all? Undoubtedly, he is more worthy of honor than all, but he does not ascribe it to himself before all, but wishes to be only a fellow partaker with others in the prepared crowns. He says this not in the sense that he did everything for some reward, but in order to thus dispose and with such hopes persuade the Corinthians to do all things for their brethren. Do you see his prudence? Do you see his excessive zeal, how he did more than what was commanded and did not take, when he could take? Do you see his greatest condescension, how he, being under the law of Christ and keeping the highest law, was for those without law as without law, for Jews as a Jew, appearing in both respects more perfect and higher than all? So act also you: do not think that you are falling if, being high, you do something degrading for your brother. This does not mean falling, but condescending; for he who falls lies down and can barely get up himself, but he who condescends will also rise with great gain, just as Paul condescended alone and rose with the whole universe. He was not a hypocrite; for if he had been, he would not have sought the benefit of those being saved. A hypocrite seeks the ruin of others and is a hypocrite in order to take, not to give. He does not act this way; but as a physician, a teacher, a father condescend—the first to the sick, the second to the student, and the third to the son for their benefit, not their harm; so also did Paul” (Saint Chrysostom).

Saint Paul in the 8th chapter argued that one should not eat food offered to idols, so as not to cause the weak brethren to stumble, although for those who understand the matter, there seems to be nothing here that defiles faith. The notion of the clever ones—that just as an idol is nothing, so food offered to idols has received nothing unclean from it—gave them the right to eat fearlessly from the sacrifices of the Gentiles. Saint Paul, not rejecting this right, impresses upon them that they ought to renounce this right so as not to cause their brother to stumble; and to incline them to act thus, he presented them with an extensive depiction of how he himself, having the right to use the support of those being converted to faith, did not use this right, and precisely among them themselves, so as not to place an obstacle to the Gospel, and how in many other respects he yielded his own for the benefit of those being converted. It was necessary only to say: see how I renounce everything for the benefit of the brethren, renounce you also what your knowledge seems to authorize you for, cease eating food offered to idols, so as not to cause the weak brethren to stumble. Otherwise your salvation is doubtful. Your brother is perishing from your knowledge, a brother for whom Christ died. You sin against Christ. Such a manner of action does not end well.

The Apostle expresses these thoughts in verses 24–27. He presents the life of each person, with all its characteristics, as a course to be run in a race. As on the race track all run so that, reaching the finish, they might receive a crown, so we run so that we might receive a true crown from the Lord. These race tracks were customary among the Corinthians themselves. The Apostle says to them: see how things go on the race track? Thus understand and “so run that you may attain it” (1 Cor. 9:24). As he was speaking to intelligent people, he does not elaborate in the application, leaving it to them to understand what he wants from them—namely, that they should stop eating food offered to idols, for this, by causing their brother to stumble, hinders them from attaining what is hoped for. However, presupposing that perhaps they might turn away from the proper instruction, he hinted at it to them, saying: “everyone who competes exercises self-control in all things” (1 Cor. 9:25). This addition says the following: understand, where does this lead?! So be willing to act thus. And to take from them any excuse for objections, he presented himself again as an example (1 Cor. 9:26–27).

Thus Saint Chrysostom and our other commentators understand the meaning of these texts.

1 Cor. 9:24. Do you not know that those who run in a stadium all run, but only one receives the prize? Run in such a way that you may win it.

On the race track—among the Corinthians themselves there were competitions in various kinds: they wrestled, boxed, threw stones, jumped over trenches and posts, and among these they raced—both on foot and on horseback. For the latter a certain finish line was designated, and whoever reached it first received the prescribed reward, and all who were entered in this competition ran. The Apostle points this out to the Corinthians: see how on your race track all run who have taken it up, but only one receives honor. Why? Because he prepared himself better than the others, because he threw away everything that could hinder his running, because he did not spare his strength and effort as he ran. So act also, he says: “run in such a way that you may win it.” Whatever means and efforts this one employed, employ the same, all of you. Set aside everything that hinders your race, and do not spare your strength. And what hinders your race do you know? That which destroys your brother and makes you guilty before Christ. Therefore, practice self-control.

Saint Chrysostom says: “That only one receives the prize is not said in the sense that only one of us all can be saved—God forbid—but that we ought to apply great diligence. For just as there, among the many who enter the arena, not all are crowned, but only one attains this, and therefore it is not enough merely to enter the contest, anoint oneself, and wrestle; so also here it is not enough merely to believe and struggle in some way. No; if we do not struggle in such a way as to show ourselves blameless to the end and attain the prize, we will gain no benefit. Although you, he says, might consider yourself perfect in knowledge, you have not yet attained everything; at this he hints to them with the words: ‘so run that you may win it,’ from which it follows that they have not yet attained it.”

1 Cor. 9:25. Everyone who competes practices self-control in all things. They do it to receive a perishable crown, but we an imperishable one.

“Look at the labors of those who compete bodily. They do not eat everything they would desire, but they eat the food that is offered by the one teaching the contest” (Theodoret). “What does ‘in all things’ mean? That is, not that he abstains from one thing but sins in another, but that he abstains from gluttony, from sensuality, from drunkenness, and from all passions in general. This happens, he says, even in bodily contests, for those competing (at the games) cannot during their contest drink to excess, nor commit adultery, in order not to weaken their strength, nor occupy themselves with anything else; but, abstaining completely from everything, they devoted themselves only to their contest. If this is so there, where a crown is given to one, how much more should it be here, where there is greater generosity, for here not only one will be crowned—and the rewards themselves are far higher than the contests” (Saint Chrysostom). “Therefore, recognize what is still lacking in you, and understand the way by which one can attain the crown. The Apostle compressed everything into one word: ‘practices self-control in all things’” (Theophylact).

And “they do it to receive a perishable crown, but we an imperishable one.” The hope of receiving a good arouses energy and brings the active powers into tension. The Apostle says: see how they labor and strive; for what? To receive a crown that tomorrow will be worthless. Compare with this what is promised to us, and judge how much greater ought to be our effort and labor and care. Our crown is superior to theirs not only in that it is imperishable while that is perishable, but also in that its value is beyond measure in its height and goodness. And his too is beyond measure, but in its nothingness. The Apostle adds no exhortation to this: it follows of itself, both then and now. For us it may be said: a carnal mind does not see the value of spiritual goods and does not present their excellence to the consciousness, therefore zeal for acquiring them has weakened everywhere. We live as though besides the earth and earthly things nothing exists.

1 Cor. 9:26. Therefore I run in this way, not uncertainly; I strike a blow, but not as one striking the air.

In his own example Saint Paul presents how important it is in spiritual life to clarify for oneself what will crown proper struggle, and then to direct everything in one’s life so that it leads directly to the attainment of what is hoped for. As in household management, a prudent householder, having begun some undertaking and devised reliable means for completing it, then conducts the work with full confidence that he will achieve what he intended, paying no attention to comments or talk from outsiders; so it is also in spiritual life. Whoever has well understood the end and figured out how to attain it walks along the path of this life with full confidence that he will attain the hoped-for good, whose goodness exceeds all description. In this, outsiders may often say to him: striking the air (beating the water). But he knows firmly that he does not run to an unknown goal. “I look,” he says, “to the goods hoped for, because the crown is not unknown to me” (Theodoret).

“Saint Chrysostom takes this as applying to the corruption of the Corinthians and says: ‘What does ‘not uncertainly’ mean? I have in view, he says, a certain aim, I struggle not vainly and not in vain, as you do. For what is the benefit to you from entering into idol temples and as though displaying your perfection? None. But I am not thus; but everything I do, I do for the salvation of others; whether I display perfection—this is for them; whether I condescend—this is for them; whether I show my superiority in accepting nothing—this is so that they might not be offended; whether I show humility more than all, getting my hair cut and receiving washing—this is so that they might not stumble. This is what ‘not uncertainly’ means. But you tell me, why do you eat in the temples? You cannot present any solid reason; food does not bring you closer to God; if you eat, you gain nothing; if you do not eat, you lose nothing; therefore, you act uselessly and without aim; this is what ‘uncertainly’ means. I strike a blow, but not as one striking the air.’ With these words he also expresses that he acts not vainly and not without aim. I have an enemy, he says, whom I strike—that is, the devil; but you do not strike him, but uselessly exhaust your strength.‘More clearly does blessed Theodoret express this thought:’I do not labor in vain, striking the air, but I inflict a blow on invisible adversaries. The Apostle took this figure of speech from wrestlers practicing. For they usually, while exercising, instead of an opponent move their hands against the air.”

1 Cor. 9:27. But I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified.

I have, he said, a definite aim, clearly conscious to me, I have taken measures and means which surely lead to this aim, and I struggle in the confidence that I will attain what is hoped for. Struggles are various: there are spiritual struggles and there are bodily ones. He emphasizes the latter because he pointed to an example in himself for the correction of indulgence toward the body, and because when the body is mortified and enslaved, the soul also will be amended. Saint Chrysostom says: “Here he intimates that they are given over to gluttony, do not curb this passion, and under the pretext of perfection satisfy it; at which he also spoke above with sorrow: ‘food for the belly and the belly for food.’ From excess comes both fornication and idolatry, therefore he justly in many places attacks this disease. And here he curbs it with his own example. I endure all things, but besides that I take upon myself the great labor of living soberly. For although it is difficult to overcome the passion and appetite of the belly, yet I curb it, I do not give myself over to this passion, but in all ways I strive not to be carried away by it. Do not think that I succeed in this without labor; no, this is for me a struggle, self-control, and combat with nature, which is constantly rising up and demanding freedom, but I do not yield, but I tame and subdue it with great effort. He says this so that no one would be discouraged in the struggles of virtue by the difficulty of the matter, and therefore he expresses it thus: ‘I discipline and make it my slave.’ He did not say: I destroy, or I torture, because the flesh is not an enemy, but ‘I discipline’ (ὑπωπιάζω, to strike under the eye, to strike until black) ‘and make it my slave,’ which is the act of a master, not an enemy, a teacher, not a criminal, a guardian, not an opponent.”

“So that after I have preached to others, I myself will not be disqualified.” Indulgence toward the body is a path to disqualification. There is a measure, beyond which when body indulgence goes in food, sleep, and all ease, spiritual life begins to fail, zeal weakens, vigilance departs, apathy seizes the soul. If any passion arises, it is no wonder if a fall follows. Behold disqualification! To prevent this, Saint Paul gives instruction to mortify and enslave the body. “If Paul, a teacher of so many, feared this, and feared it after he had spread his preaching, became a gospeler, and showed himself an intercessor of the universe, what should we say? Do not think, he says, that for your salvation it is enough that you have believed; if to me, who preached, taught, and converted thousands of people, it is not enough for salvation when I do not conduct myself blamelessly, then how much more for you” (Saint Chrysostom).