1 Corinthians 9:25

And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(25) Every man that striveth for the mastery.—Better, Every one that enters into the contest. The Greek word (agonizomenos) is identical with the English “agonise.” Hence the use in devotional works of the phrase “to agonise in prayer,” etc.

Is temperate in all things.—He fulfils not only some, but all of the necessary preliminary conditions. He indulges self in no way.

They do it to obtain a corruptible crown.—There are two striking points of contrast between the earthly race and the spiritual course. There is but one obtains a reward in the earthly contest; none need fail of it in the heavenly race. That reward in the one case is perishable; in the other it is imperishable. If, then—such is St. Paul’s argument—men show such extraordinary devotion and self-sacrifice for a reward which is merely perishable, and which each has only a chance of gaining, what should not be the devotion and self-sacrifice of those for all of whom an imperishable reward is certain!

MacLaren's Expositions

1 Corinthians

‘CONCERNING THE CROWN’

1 Corinthians 9:25.

One of the most famous of the Greek athletic festivals was held close by Corinth. Its prize was a pine-wreath from the neighbouring sacred grove. The painful abstinence and training of ten months, and the fierce struggle of ten minutes, had for their result a twist of green leaves, that withered in a week, and a little fading fame that was worth scarcely more, and lasted scarcely longer. The struggle and the discipline were noble; the end was contemptible. And so it is with all lives whose aims are lower than the highest. They are greater in the powers they put forth than in the objects they compass, and the question, ‘What is it for?’ is like a douche of cold water from the cart that lays the clouds of dust in the ways.

So, says Paul, praising the effort and contemning the prize, ‘They do it to obtain a corruptible crown.’ And yet there was a soul of goodness in this evil thing. Though these festivals were indissolubly intertwined with idolatry, and besmirched with much sensuous evil, yet he deals with them as he does with war and with slavery; points to the disguised nobility that lay beneath the hideousness, and holds up even these low things as a pattern for Christian men.

But I do not mean here to speak so much about the general bearing of this text as rather to deal with its designation of the aim and reward of Christian energy, that ‘incorruptible crown’ of which my text speaks. And in doing so I desire to take into account likewise other places in Scripture in which the same metaphor occurs.

I. The crown.

Let me recall the other places where the same metaphor is employed. We find the Apostle, in the immediate prospect of death, rising into a calm rapture in which imprisonment and martyrdom lose their terrors, as he thinks of the ‘crown of righteousness’ which the Lord will give to him. The Epistle of James, again, assures the man who endures temptation that ‘the Lord will give him the crown of life which He has promised to all them that love Him.’ The Lord Himself from heaven repeats that promise to the persecuted Church at Smyrna: ‘Be thou faithful unto death, and I will give thee a crown of life.’ The elders cast their crowns before the feet of Him that sitteth upon the throne. The Apostle Peter, in his letter, stimulates the elders upon earth to faithful discharge of their duty, by the hope that thereby they shall ‘receive a crown of righteousness that fadeth not away.’ So all these instances taken together with this of my text enable us to gather two or three lessons.

It is extremely unlikely that all these instances of the occurrence of the emblem carry with them reference, such as that in my text, to the prize at the athletic festivals. For Peter and James, intense Jews as they were, had probably never seen, and possibly never heard of, the struggles at the Isthmus and at Olympus and elsewhere. The Book of the Revelation draws its metaphors almost exclusively from the circle of Jewish practices and things. So that we have to look in other directions than the arena or the racecourse to explain these other uses of the image. It is also extremely unlikely that in these other passages the reference is to a crown as the emblem of sovereignty, for that idea is expressed, as a rule, by another word in Scripture, which we have Anglicised as ‘diadem.’ The ‘crown’ in all these passages is a garland twisted out of some growth of the field. In ancient usage roses were twined for revellers; pine-shoots or olive branches for the victors in the games; while the laurel was ‘the meed of mighty conquerors’; and plaited oak leaves were laid upon the brows of citizens who had deserved well of their country, and myrtle sprays crowned the fair locks of the bride.

And thus in these directions, and not towards the wrestling ground or the throne of the monarch, must we look for the ideas suggested by the emblem.

Now, if we gather together all these various uses of the word, there emerge two broad ideas, that the ‘crown’ which is the Christian’s aim symbolises a state of triumphant repose and of festal enjoyment. There are other aspects of that great and dim future which correspond to other necessities of our nature, and I suppose some harm has been done and some misconceptions have been induced, and some unreality imported into the idea of the Christian future, by the too exclusive prominence given to these two ideas-victorious rest after the struggle, and abundant satisfaction of all desires. That future is other and more than a festival; it is other and more than repose. There are larger fields there for the operation of powers that have been trained and evolved here. The faithfulness of the steward is exchanged, according to Christ’s great words, for the authority of the ruler over many cities. But still, do we not all know enough of the worry and turbulence and strained effort of the conflict here below, to feel that to some of our deepest and not ignoble needs and desires that image appeals? The helmet that pressed upon the brow even whilst it protected the brain, and wore away the hair even whilst it was a defence, is lifted off, and on unruffled locks the garland is intertwined that speaks victory and befits a festival. One of the old prophets puts the same metaphor in words imperfectly represented by the English translation, when he promises ‘a crown’ or a garland ‘for ashes’-instead of the symbol of mourning, strewed grey and gritty upon the dishevelled hair of the weepers, flowers twined into a wreath-’the oil of joy for mourning,’ and the festival ‘garment of praise’ to dress the once heavy spirit. So the satisfaction of all desires, the accompaniments of a feast, in abundance, rejoicing and companionship, and conclusive conquest over all foes, are promised us in this great symbol.

But let us look at the passages separately, and we shall find that they present the one thought with differences, and that if we combine these, as in a stereoscope, the picture gains solidity.

The crown is described in three ways. It is the crown of ‘life,’ of ‘glory’ and of ‘righteousness.’ And I venture to think that these three epithets describe the material, so to speak, of which the wreath is composed. The everlasting flower of life, the radiant blossoms of glory, the white flower of righteousness; these are its components.

I need not enlarge upon them, nor will your time allow that I should. Here we have the promise of life, that fuller life which men want, ‘the life of which our veins are scant,’ even in the fullest tide and heyday of earthly existence. The promise sets that future over against the present, as if then first should men know what it means to live: so buoyant, elastic, unwearied shall be their energies, so manifold the new outlets for activity, and the new inlets for the surrounding glory and beauty; so incorruptible and glorious shall be their new being. Here we live a living death; there we shall live indeed; and that will be the crown, not only in regard to physical, but in regard to spiritual, powers and consciousness.

But remember that all this full tide of life is Christ’s gift. There is no such thing as natural immortality; there is no such thing as independent life. All Being, from the lowest creature up to the loftiest created spirit, exists by one law, the continual impartation to it of life from the fountain of life, according to its capacities. And unless Jesus Christ, all through the eternal ages of the future, imparted to the happy souls that sit garlanded at His board the life by which they live, the wreaths would wither on their brows, and the brows would melt away, and dissolve from beneath the wreaths. ‘I will give him a crown of life.’

It is a crown of ‘glory,’ and that means a lustrousness of character imparted by radiation and reflection from the central light of the glory of God. ‘Then shall the righteous blaze out like the sun in the Kingdom of My Father.’ Our eyes are dim, but we can at least divine the far-off flashing of that great light, and may ponder upon what hidden depths and miracles of transformed perfectness and unimagined lustre wait for us, dark and limited as we are here, in the assurance that we all shall be changed into the ‘likeness of the body of His glory.’

It is a crown of ‘righteousness.’ Though that phrase may mean the wreath that rewards righteousness, it seems more in accordance with the other similar expressions to which I have referred to regard it, too, as the material of which the crown is composed. It is not enough that there should be festal gladness, not enough that there should be calm repose, not enough that there should be flashing glory, not enough that there should be fulness of life. To accord with the intense moral earnestness of the Christian system there must be, emphatically, in the Christian hope, cessation of all sin and investiture with all purity. The word means the same thing as the ancient promise, ‘Thy people shall be all righteous.’ It means the same thing as the latest promise of the ascended Christ, ‘They shall walk with Me in white.’ And it sets, I was going to say, the very climax and culmination on the other hopes, declaring that absolute, stainless, infallible righteousness which one day shall belong to our weak and sinful spirits.

These, then, are the elements, and on them all is stamped the signature of perpetuity. The victor’s wreath is tossed on the ashen heap, the reveller’s flowers droop as he sits in the heat of the banqueting-hall; the bride’s myrtle blossom fades though she lay it away in a safe place. The crown of life is incorruptible. It is twined of amaranth, ever blossoming into new beauty and never fading.

II. Now look, secondly, at the discipline by which the crown is won.

Observe, first of all, that in more than one of the passages to which we have already referred great emphasis is laid upon Christ as giving the crown. That is to say, that blessed future is not won by effort, but is bestowed as a free gift. It is given from the hands which have procured it, and, as I may say, twined it for us. Unless His brows had been pierced with the crown of thorns, ours would never have worn the garland of victory. Jesus provides the sole means, by His work, by which any man can enter into that inheritance; and Jesus, as the righteous Judge who bestows the rewards, which are likewise the results, of our life here, gives the crown. It remains for ever the gift of His love. ‘The wages of sin is death,’ but we rise above the region of retribution and desert when we pass to the next clause-’the gift of God is eternal life,’ and that ‘through Jesus Christ.’

Whilst, then, this must be laid as the basis of all, there must also, with equal earnestness and clearness, be set forth the other thought that Christ’s gift has conditions, which conditions these passages plainly set forth. In the one, which I have read as a text, we have these conditions declared as being twofold-protracted discipline and continuous effort. The same metaphor employed by the same Apostle, in his last dying utterance, associates his consciousness that he had fought the good fight and run his race, like the pugilists and runners of the arena, with the hope that he shall receive the crown of righteousness. James declares that it is given to the man who endures temptation, not only in the sense of bearing, but of so bearing as not thereby to be injured in Christian character and growth in Christian life. Peter asserts that it is the reward of self-denying discharge of duty. And the Lord from heaven lays down the condition of faithfulness unto death as the necessary pre-requisite of His gift of the crown of life. In two of the passages there is included, though not precisely on the level of these other requirements, the love of Him and the love of ‘His appearing,’ as the necessary qualifications for the gift of the crown.

So, to begin with, unless a man has such a love to Jesus Christ as that he is happy in His presence, and longs to have Him near, as parted loving souls do; and, especially, is looking forward to that great judicial coming, and feeling that there is no tremor in his heart at the prospect of meeting the Judge, but an outgoing of desire and love at the hope of seeing his Saviour and his Friend, what right has he to expect the crown? None. And he will never get it. There is a test for us which may well make some of us ask ourselves, Are we Christians, then, at all?

And then, beyond that, there are all these other conditions which I have pointed out, which may be gathered into one-strenuous discharge of daily duty and continual effort after following in Christ’s footsteps.

This needs to be as fully and emphatically preached as the other doctrine that eternal life is the gift of God. All manner of mischiefs may come, and have come, from either of these twin thoughts, wrenched apart. But let us weave them as closely together as the stems of the flowers that make the garlands are twined, and feel that there is a perfect consistency of both in theory, and that there must be a continual union of both, in our belief and in our practice. Eternal life is the gift of God, on condition of our diligence and earnestness. It is not all the same whether you are a lazy Christian or not. It does make an eternal difference in our condition whether here we ‘run with patience the race that is set before us, looking unto Jesus.’ We have to receive the crown as a gift; we have to wrestle and run, as contending for a prize.

III. And now, lastly, note the power of the reward as motive for life.

Paul says roundly in our text that the desire to obtain the incorruptible crown is a legitimate spring of Christian action. Now, I do not need to waste your time and my own in defending Christian morality from the fantastic objection that it is low and selfish, because it encourages itself to efforts by the prospect of the crown. If there are any men who are Christians-if such a contradiction can be even stated in words-only because of what they hope to gain thereby in another world, they will not get what they hope for; and they would not like it if they did. I do not believe that there are any such; and sure I am, if there are, that it is not Christianity that has made them so. But a thought that we must not take as a supreme motive, we may rightly accept as a subsidiary encouragement. We are not Christians unless the dominant motive of our lives be the love of the Lord Jesus Christ; and unless we feel a necessity, because of loving Him, to aim to be like Him. But, that being so, who shall hinder me from quickening my flagging energies, and stimulating my torpid faith, and encouraging my cowardice, by the thought that yonder there remain rest, victory, the fulness of life, the flashing of glory, and the purity of perfect righteousness? If such hopes are low and selfish as motives, would God that more of us were obedient to such low and selfish motives!

Now it seems to me, that this spring of action is not as strong in the Christians of this day as it used to be, and as it should be. You do not hear much about heaven in ordinary preaching. I do not think it occupies a very large place in the average Christian man’s mind. We have all got such a notion nowadays of the great good that the Gospel does in society and in the present, and some of us have been so frightened by the nonsense that has been talked about the ‘other-worldliness’ of Christianity-as if that was a disgrace to it-that it seems to me that the future of glory and blessedness has very largely faded away, as a motive for Christian men’s energies, like the fresco off a neglected convent wall.

And I want to say, dear brethren, that I believe, for my part, that we suffer terribly by the comparative neglect into which this side of Christian truth has fallen. Do you not think that it would make a difference to you if you really believed, and carried always with you in your thoughts, the thrilling consciousness that every act of the present was registered, and would tell on the far side yonder?

We do not know much of that future, and these days are intolerant of mere unverifiable hypotheses. But accuracy of knowledge and definiteness of impression do not always go together, nor is there the fulness of the one wanted for the clearness and force of the other. Though the thread which we throw across the abyss is very slender, it is strong enough, like the string of a boy’s kite, to bear the messengers of hope and desire that we may send up by it, and strong enough to bear the gifts of grace that will surely come down along it.

We cannot understand to-day unless we look at it with eternity for a background. The landscape lacks its explanation, until the mists lift and we see the white summits of the Himalayas lying behind and glorifying the low sandy plain. Would your life not be different; would not the things in it that look great be wholesomely dwindled and yet be magnified; would not sorrow be calmed, and life become ‘a solemn scorn of ills,’ and energies be stimulated, and all be different, if you really ‘did it to obtain an incorruptible crown?’

Brethren, let us try to keep more clearly before us, as solemn and blessed encouragement in our lives, these great thoughts. The garland hangs on the goal, but ‘a man is not crowned unless he strive according to the laws’ of the arena. The laws are two-No man can enter for the conflict but by faith in Christ; no man can win in the struggle but by faithful effort. So the first law is, ‘Believe on the Lord Jesus Christ,’ and the second is, ‘Hold fast that thou hast; let no man take thy crown.’

Matthew Henry's Concise Commentary

9:24-27 The apostle compares himself to the racers and combatants in the Isthmian games, well known by the Corinthians. But in the Christian race all may run so as to obtain. There is the greatest encouragement, therefore, to persevere with all our strength, in this course. Those who ran in these games were kept to a spare diet. They used themselves to hardships. They practised the exercises. And those who pursue the interests of their souls, must combat hard with fleshly lusts. The body must not be suffered to rule. The apostle presses this advice on the Corinthians. He sets before himself and them the danger of yielding to fleshly desires, pampering the body, and its lusts and appetites. Holy fear of himself was needed to keep an apostle faithful: how much more is it needful for our preservation! Let us learn from hence humility and caution, and to watch against dangers which surround us while in the body.

Barnes' Notes on the Bible

And every man that striveth for the mastery - (ὁ ἀγωνιζόμενος ho agōnizomenos). That "agonizes;" that is, that is engaged in the exercise of "wrestling, boxing," or pitching the bar or quoit; compare the note at Luke 13:24. The sense is, everyone who endeavors to obtain a victory in these athletic exercises.

Is temperate in all things - The word which is rendered "is temperate" (ἐγκρατευεται egkrateuetai) denotes "abstinence" from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and from licentious indulgences. It means that they did all they could to make the body vigorous, active, and supple. They pursued a course of entire temperate living; compare Acts 24:25; 1 Corinthians 7:9; Galatians 5:23; 2 Peter 1:6. It relates not only to indulgences unlawful in themselves, but to abstinence from many things that were regarded as "lawful," but which were believed to render the body weak and effeminate. The phrase "in all things" means that this course of temperance or abstinence was not confined to one thing, or to one class of things, but to every kind of food and drink, and every indulgence that had a tendency to render the body weak and effeminate. The preparations which those who propose to contend in these games made is well known; and is often referred to by the Classic writers. Epictetus, as quoted by Grotius (in loco), thus speaks of these preparations. "Do you wish to gain the prize at the Olympic games? consider the requisite preparations and the consequence You must observe a strict regimen; must live on food which is unpleasant; must abstain from all delicacies; must exercise yourself at the prescribed times in heat and in cold; you must drink nothing cool (ψυχρὸν psuchron); must take no wine as usual; you must put yourself under a "pugilist," as you would under a physician, and afterward enter the lists." Epict. chapter 35: Horace has described the preparations necessary in the same way.

Qui studet optatam cursn contingere metam.

Multa tulit fecitque puer; sudavit, et alsit,

Abstinuit venere et Baccho.

De Arte Poet. 412

A youth who hopes the Olympic prize to gain,

All arts must try, and every toil sustain;

The extremes of heat and cold must often prove,

And shun the weakening joys of wine and love.

Francis.

To obtain a corruptible crown - A garland, diadem, or civic wreath, that must soon fade away. The garland bestowed on the victor was made of olive, pine, apple, laurel, or parsley. That would soon lose its beauty and fade; of course, it could be of little value. Yet we see how eagerly they sought it; how much self-denial those who entered the lists would practice to obtain it; how long they would deny themselves of the common pleasures of life that they might be successful. So much "temperance" would pagans practice to obtain a fading wreath of laurel, pine, or parsley. Hence, learn:

(1) The duty of denying ourselves to obtain a far more valuable reward, the incorruptible crown of heaven.

(2) the duty of all Christians who strive for that crown to be temperate in all things. If the pagans practiced temperance to obtain a fading laurel, should not we to obtain one that never fades?

continued...

Jamieson-Fausset-Brown Bible Commentary

25. striveth—in wrestling: a still more severe contest than the foot race.

is temperate—So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18, 19).

corruptible—soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium.

incorruptible—(1Pe 1:4; 5:4; Re 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

Matthew Poole's Commentary

This is not all that is required of men that would go to heaven, that they do not make an ill use of their liberty, using it to the dishonour of God, or to the prejudice of others; but look as it is with wrestlers in those games in practice amongst you, they are

temperate in all things; in the use of meats and drinks, or any pleasures, though in themselves lawful, they will so use them, as may best serve their end, upholding the strength of their body for the motion they are to use, and yet not clogging them, or so using them, that they shall indispose them to, or hinder them in, that motion which they are to use. We, that are Christians, and striving for heaven, should also do the like, so behaving ourselves in the use of meats, drinks, apparel, pleasures, as the things, so used by us, may serve us in our business for heaven, and be no clog or hinderance to us. And we have reason so to do, or we shall be shamed by those gamesters; for they in that manner deny, restrain, and govern themselves to get a crown, which, when they have, is a pitiful, corruptible, perishing thing; we do it for a crown that is incorruptible: An inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, as the apostle speaketh, 1 Peter 1:4.

Gill's Exposition of the Entire Bible

And every man that striveth for the mastery,.... Either in running a race, or in wrestling; for the word here used agrees with both, and both are in the context referred to, nor has the apostle as yet done with his allusion to running in a race;

is temperate in all things; contains himself from venery, abstains from certain sorts of food, which tend to hinder the agility, or weaken the strength of the body; and indulges not himself in sloth and idleness, but exercises himself in various manners, that he may be prepared for running or wrestling: the apostle's view in this, seems to be to strengthen some exhortations he had already given, to abstain from fornication, and the immoderate use of venery; to forbear eating things offered to idols, and not give themselves up to luxury and intemperance; for should they be overcharged with surfeiting and drunkenness, and the cares of this life, they would be very unfit for their Christian race, or for wrestling with principalities and powers, and the discharging of the business of a Christian profession:

now they do it to obtain a corruptible crown; they confine themselves to a certain diet and course of living, and abstain from things otherwise desirable to nature; and this they do for the sake of a fading crown, a crown of leaves, made of the boughs and leaves of olives, laurels, pine, &c. or of parsley, green or dried, as before observed (t):

but we an incorruptible; even eternal life; compared to a crown, for the riches, glory, and lustre of it; and as suitable to the character and dignity of saints, who are kings as well as priests unto God: it is called "incorruptible", because it is so in its own nature; nor can it be corrupted by other things, as crowns even of gold may; nor shall any corrupt person wear it; the corruption of nature must be removed from the saints, yea, that frailty and mortality of human nature, which sometimes goes by the name of corruption, must be taken away, ere they can inherit this crown and kingdom; nor will it ever fade away, as the corruptible crowns of the conquerors in these games did, and that in a very short time; but this will last for ever, and always continue in the same glory and lustre.

(t) Vid. Alex. ab Alex, Genial. Dier. l. 5. c. 8.

Geneva Study Bible

And every man that striveth for the mastery is {s} temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.

(s) Uses a most excellent and moderate diet.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Corinthians 9:25. Δέ] marks the transition to the course of conduct observed by any competitor for a prize.

The emphasis is on πᾶς. It is from it that the conclusion is then drawn in 1 Corinthians 9:26, ἐγὼ τοίνυν.

ὁ ἀγωνιζόμ.] used as a substantive. The statement is as to what every competitor does to prepare himself for his struggle; in all respects he is abstinent (ἐγκρατ., see on 1 Corinthians 7:9). The word ἀγωνίζεσθαι denotes every kind of competition, and includes therefore the more specific τρέχειν (comp Herod. v. 22; Xen. Anab. iv. 8. 27: ἀγωνίζεσθαι στάδιον). Regarding the abstinence (especially from wine, sexual intercourse, and all heavy food except a good flesh-diet), by which the competitors had to prepare themselves for the struggle for ten months previously, see Intpp. ad Hor. Art. Poet. 412 ff.; Valckenaer, p. 251; Rosenmüller, Morgenl. VI. p. 97 f.; Hermann, gottesd. Alterth. § 50. 16 f.

πάντα] Accusative of more precise definition. See Lobeck, a[1533] Aj. 1402. Comp 1 Corinthians 9:25.

ἘΚΕῖΝΟΙ ΜῈΝ ΟὖΝ Κ.Τ.Λ[1535]] illi quidem igitur, to wit, the competitors proper.

ἡμεῖς] we Christians. The πάντα ἐγκρατεύεσθαι holds of both the ἀγωνιζομένοι, only with the first it is in the sphere of the body; with the second, in the moral domain. That the Christians, as striving in the moral field, actually πάντα ἐγκρατεύονται, is assumed by Paul, speaking from his ideal point of view, as a thing of course.

[1533] d refers to the note of the commentator or editor named on the particular passage.

[1535] .τ.λ. καὶ τὰ λοιπά.

Expositor's Greek Testament

1 Corinthians 9:25. πᾶς δὲ ὁ ἀγωνιζόμενος κ.τ.λ.: “But every combatant is temperate in everything—they, to be sure, that they may win a perishable garland; but we an imperishable.” The stress in the first clause lies on πᾶς, πάντα—no competitor can afford to be self-indulgent in anything; in the second on ἐκεῖνοι, ἡμεῖς—if they are so abstinent for so poor a prize, what should we be? For ten months before the contest in the Great Games, the athletes were required, under oath, to follow a prescribed diet (ἀναγκοφαγία and regimen (ἄσκησις): Pausanias . 24. 9; Philostratus De Gymn., p. 4; Arrian-Epict., iii., xv., 3, xxiii., 2; Xenoph. Symp. viii., 37; Horace, Ars Poet. 412 ff., “Qui studet optatam cursu contingere metam, Multa tulit fecitque puer, sudavit et alsit, Abstinuit venere et vino.” ἐγκρατεύεται (see 1 Corinthians 7:9) implies temperance in a positive degree—not mere abstinence, but vigorous control of appetite and passion; πάντα is acc[1387] of specification. The “garland” of the victor in the Isthmian Games was of pine-leaves, at an earlier time of parsley, in the Olympian Games of wild-olive; yet these were the most coveted honours in the whole Greek world.—φθαρτὸν and ἄφθαρ τον are again contrasted in 1 Corinthians 15:53.

[1387] accusative case.

Cambridge Bible for Schools and Colleges

25. And every man that striveth for the mastery is temperate in all things] The temperance of which the Apostle speaks was no light matter. For ten months had the candidates for a prize at these games to abstain from every kind of sensual indulgence, and to undergo the most severe training of the body. See Horace, De Arte Poetica, 412, and Epictetus: “Wouldest thou conquer at the games? Thou must be orderly, spare in food, must abstain from confections, exercise at a fixed hour, whether in heat or cold, drink no cold water, nor wine.”

a corruptible crown] “A garland of olive, parsley, bay, or pine.” Stanley.

but we an incorruptible] Cf. 2 Timothy 2:5; 2 Timothy 4:8; James 1:12; 1 Peter 4:4; Revelation 2:10; Revelation 3:11. There was no impropriety in this comparison. The Greek games were free from many of the degrading associations which gather round those athletic sports so rapidly gaining ground among ourselves. They had the importance almost of a religious rite, certainly of a national institution, and they were dignified with recitations of their productions by orators and sophists. Herodotus is even said to have recited his history at the Olympic games.

Bengel's Gnomen

1 Corinthians 9:25. Πᾶς, every man) There were many sorts of contests.—δὲ, but) an emphatic addition (ἐπίτασις). The race was among those contests that were of a lighter description; wrestling, to which allusion is presently made, is among those that were more severe.—πάντα, all things) supply κατὰ, as to, throughtout.—ἐγκρατεύεται, is temperate) Those, who were to strive for the mastery, were distinguished by their admirable mode of living. See the same Faber, and the same Chrysostom de Sacred., l. 4, c. 2, at the end.—ἐκεῖνοι) they, who run and wrestle. Christians had abandoned the public games.—φθαρτὸν, corruptible) formed of the wild olive, of the apple tree, of parsley and of the fir tree. Not only the crown, but the remembrance of it perishes.

Pulpit Commentary

Verse 25. - That striveth for the mastery; rather, that strives to win in a contest. St. Paul never allows his converts to dream of the indefectibility of grace, and so to slide into antinomian security. He often reminds them of the extreme severity and continuousness of the contest (Ephesians 6:12 1 Timothy 6:12). Is temperate in all things. One good moral result which sprang from the ancient system of athleticism was the self denial and self mastery which it required. The candidate for a prize had to be pure, sober, and enduring (Horace, 'Ars Poet.,' 412), to obey orders, to eat sparely and simply and to bear effort and fatigue (Epict., 'Enchir.,' 35) for ten months before the contest. A corruptible crown. A fading garland of Isthmian pine, or Nemean parsley, or Pythian olive, or Olympian bay. An incorruptible; "unwithering" (1 Peter 2:4); "amaranthine" (1 Peter 5:4); "a crown of righteousness" (2 Timothy 4:8); "a crown of life" (James 1:12; Revelation 2:10; comp. also 2 Timothy 2:5; Revelation 3:11). 1 Corinthians 9:25

Vincent's Word Studies

Striveth for the mastery (ἀγωνιζόμενος)

Better, Rev., striveth in the games, thus preserving the metaphor. The word was the regular term for contending in the arena or on the stage.

Is temperate (ἐγκρατεύεται)

Only here and 1 Corinthians 7:9. The candidate for the races was required to be ten months in training, and to practice in the gymnasium immediately before the games, under the direction of judges who had themselves been instructed for ten months in the details of the games. The training was largely dietary. Epictetus says: "Thou must be orderly, living on spare food; abstain from confections; make a point of exercising at the appointed time, in heat and in cold; nor drink cold water nor wine at hazard." Horace says: "The youth who would win in the race hath borne and done much; he hath sweat and been cold; he hath abstained from love and wine" ("Ars Poetica," 412). Tertullian, commending the example of the athletes to persecuted Christians, says: "Coguntur, cruciantur, fatigantur." "They are constrained, harassed, wearied" ("Ad Martyres," 3). Compare 2 Timothy 2:5.

Crown (στέφανον)

Chaplet of pine-leaves. See on Revelation 4:4.