1 Corinthians 9:25 And every man that strives for the mastery is temperate in all things. Now they do it to obtain a corruptible crown… I. THE CROWN. Recall the other places where the same metaphor is employed. 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, is 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. The "crown" which is the Christian's aim is 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. 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? 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. 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 arc its components. Here we have the promise of life, that fuller life which men want. Here we live a living death; there we shall live indeed; and that will be the crown, not only in regard of physical, but in regard of spiritual, powers and consciousness. But remember that all this full tide of life is Christ's gift. All being, from the lowest creature up to the loftiest created spirit, exists by one law, the continual impartation of life from the fountain of life, to it, according to its capacities. "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." 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. "Thy people shall be all righteous." "They shall walk with Me in white." And it sets the very climax and culmination on the other hopes. These, then, are the elements, and on them all is stamped the signature of perpetuity. The crown of life is incorruptible. 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. Jesus provides the sole means, by His work, by which any man can enter into that inheritance. It remains for ever the gift of His love. Whilst, then, this must be laid as the basis of all, there must also, with equal earnestness, 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. James declares that it is given to the man who endures temptation. 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. 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. 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 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 people; and sure I am, if there are, that it is not Christianity that has made them so. But a thing that we must not set as the 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? 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. And 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? (A. Maclaren, D. D.) Parallel Verses KJV: 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. |
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