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Verse 25. And every man that striveth for the mastery. o agwnizomenov. That agonizes; that is, that is engaged in the exercise of wrestling, boxing, or pitching the bar or quoit. See Barnes "Lu 13:24".

The sense is, every one who endeavours to obtain a victory in these athletic exercises.

Is temperate in all things. The word which is rendered "is temperate," (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. Comp. Ac 24:25; 1 Co 7:9; Gal 5:23; 2 Pe 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 proposed 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, (qucron;) must take no wine as usual; you must put yourself under a pugilist, as you would under a physician, and afterwards enter the lists." (Epiet., oh. 35.) Horace has described the preparations necessary in the same way.

Qui studet optatam cursu 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 practise to obtain it; how long they would deny themselves of the common pleasures of life, that they might be successful. So much temperance would heathens practise to obtain a fading wreath of laurel, pine, or parsley! Learn hence,

(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 heathens practised temperance to obtain a fading laurel, should not we to obtain one that never fades?

(3.) How much their conduct puts to shame the conduct of many professing Christians and Christian ministers. They set such a value on a civic wreath of pine or laurel, that they were willing to deny themselves, and practise the most rigid abstinence. They knew that indulgence in WINE and in luxurious living unfitted them for the struggle and for victory; they knew that it enfeebled their powers, and weakened their frame; and, like men intent on an object dear to them, they abstained wholly from these things, and embraced the principles of total abstinence. Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that WILL not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the rigour of his mind, and weaken his body, and make him a stumbling-block to others?

(4.) The value of temperance is here presented in a very striking and impressive view. When even the heathens wished to accomplish anything that demanded skill, strength, power, rigour of body, they saw the necessity of being temperate, and they were so. And this proves what all experiment has proved, that if men wish to accomplish much, they must be temperate. It proves that men can do more without intoxicating drink than they can with it. The example of these Grecian Athletae—their wrestlers, boxers, and racers—is against all the farmers, and mechanics, and seamen, and day-labourers, and gentlemen, and clergymen, and lawyers, who plead that stimulating drink is necessary to enable them to bear cold and heat, and toil and exposure. A little experience from men like the Grecian wrestlers, who had something that they wished to do, is much better than a great deal of philosophy and sophistical reasoning from men who wish to drink, and to find some argument for drinking that shall be a salvo to their consciences. Perhaps the world has furnished no stronger argument in favour of total abstinence than the example of the Grecian Athletae. It is certain that their example, the example of men who wished to accomplish much by bodily rigour and health, is an effectual and irrefragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the rigour of the bodily frame.

But we. We Christians.

An incorruptible. An incorruptible, an unfading crown. The blessings of heaven that shall be bestowed on the righteous are often represented under the image of a crown or diadem; a crown that is unfading and eternal, 2 Ti 4:8; Jas 1:12; 1 Pe 5:4; Re 2:10; 3:11; 4:4.

The doctrine here taught is, the necessity of making an effort to secure eternal life. The apostle never thought of entering heaven by indolence, or by inactivity. He urged, by every possible argument, the necessity of making an exertion to secure the rewards of the just. His reasons for this effort are many. Let a few be pondered.

(1.) The work of salvation is difficult. The thousand obstacles arising, the love of sin, and the opposition of Satan and of the world, are in the way.

(2.) The danger of losing the crown of glory is great. Every moment exposes it to hazard, for at any moment we may die.

(3.) The danger is not only great, but it is dreadful. If anything should arouse man, it should be the apprehension of eternal damnation and everlasting wrath.

(4.) Men in this life, in the games of Greece, in the career of ambition, in the pursuit of pleasure and wealth, make immense efforts to obtain the fading and perishing object of their desires. Why should not a man be willing to make as great efforts at least to secure eternal glory?

(5.) The value of the interest at stake. Eternal happiness is before those who will embrace the offers of life. If a man should be influenced by anything to make an effort, should it not be by the prospect of eternal glory? What should influence him if this should not?

{b} "incorruptible" 2 Ti 4:8; Jas 1:12; 1 Pe 5:4; Re 2:10; 3:11

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