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Now they do it, says the apostle, to obtain a corruptible crown, but we an incorruptible. The crown which the Christian combatant will receive when his contest shall come to an end, is a crown of glory that fadeth not away.* It is also called, the crown of life, which the Lord hath promised to them that love Him, and a crown of righteousness, which the Lord, the righteous Judge, shall give unto all them that love His appearing.46 This is a crown which will never lose its splendour. The kings and priests unto God who are adorned with it, will wear it to the praise of the glory of His grace, who will place it on their heads, as a token of the triumph which they will then have obtained over His and their enemies; and they will not be deprived of it for ever and

ever.

The apostle shows the superior advantage of the Christian racer still further, by speaking of his own course; I therefore so run, not as uncertainly. The Grecian racer was uncertain of obtaining the prize after all his efforts and pains. Not so the Christian. He is certain that when he reaches the goal, he shall obtain the prize. Though all the others might reach it, yet he only who came first obtained the victor's crown in the Isthmian or Corinthian games. But in the Christian race, none who runs is disap

44 1 Peter v. 4. 45 James i. 12. 46 2 Timothy iv. 8.

pointed, none who steadily pursues his course, until he reach the journey's end, fails of obtaining the crown of glory.

Again the apostle observes, So fight I, not as one that beateth the air. Those who were trained for the Grecian combats were accustomed to keep all their bodily powers in action, and at the time of the games are said to have presented themselves before the assembled multitudes, in the manner here described; throwing about their arms in a menacing attitude, to challenge their opponents to come forward and contend with them. The Christian combatant is not engaged in a sham fight. He has real enemies to encounter, whom no menaces will deter from contending with him; who, on the contrary, are ever ready to challenge him to the contest, to wrestle with him in close combat, in order that they may overthrow his goings. For the purpose of coping with these, the apostle knew that he must be strengthened with might by the Spirit in the inner man; or he should not be able to stand against the wiles of the devil. And that in order to obtain Divine aid he must pray with all prayer and supplication in the spirit, and watch thereunto with all perseverance."7

But it was needful also for him to watch over himself, that he might not be taken by surprise

47 Ephesians iii. 16; vi. 11, 18.

by his subtle and powerful foe. He therefore adds, I keep under my body, and bring it into subjection. This he intimates was not an airy contest, not beating the air. His expression is very forcible. The word rendered to keep under is said to mean in the first instance, "to make the face of an opponent black and blue with blows;" and the other word, rendered to bring into subjection, means "to reduce to slavery." The contest then in which the apostle was engaged, was that of humbling and depressing and subduing the natural inclinations of his own corrupt nature, the desires of the flesh and of the mind, that they might not be suffered to break out in the works of the flesh, which are displeasing to God and disgraceful to the cause of Christianity.

He opposed and mortified his own naturally carnal desires and inclinations; lest that by any means, as he adds, when I have preached to others, I myself should be a castaway. How loudly does this language of the apostle call upon us to consider his exhortation, Let him that thinketh he standeth, take heed lest he fall. If it was needful for so eminent an apostle of Christ, while he was actively engaged in his Master's service, and under the influence of Divine inspiration, to watch over himself, and to oppose his own natural desires and propensities in this decisive manner, and that in

48 Ephesians ii. 3.

49 1 Corinthians x. 12.

cessantly; and if the conflict occasioned to him so much trouble and pain; what reason have we, who are so far his inferiors in every respect, to be on our guard continually, and to beware of the devices and temptations of our spiritual enemies, lest Satan should get an advantage of us.50 They who preach the gospel are not more secure from his assaults and snares, than those who hear it. And indeed Satan rejoices more in the fall of those who fill the more eminent stations in the church of Christ, if he can effect it, than in that of persons in a less conspicuous sphere; because thereby more dishonour is done to the cause of God. Divine grace is needful for all the children of God, to enable them effectually to oppose their spiritual enemies. When this is earnestly sought, under a sense of our own insufficiency of ourselves to keep ourselves, the grace of our Lord will be found sufficient for the protection and preservation of His waiting people, and His strength will be made perfect in their weakness. So the apostle found it, and so will the weakest believer in Christ find, who makes the Lord his refuge, and implores grace to help in time of need. 51

The word translated castaway is one that refers both to cause and effect. It means "being rejected in consequence of being disapproved;"

50 2 Cor. ii. 11.

51 Heb. iv. 16.

and therefore shows that those who are living in the practice of iniquity and ungodliness cannot be in the way to heaven, let their profession be what it may. So the apostle plainly told the Ephesians, Let no man deceive you with vain words; for because of these things cometh the wrath of God upon the children of disobedience.52 Those who are in truth the children of God will be manifestly such by their likeness to their heavenly Father. Those who are the children of the wicked one will resemble him in their practice and conduct. So our Saviour reminded the Jews, who boasted, We have one Father, even God. Jesus said unto them, If God were your Father, ye would love Me, for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, he speaketh of his own; for he is a liar and the father of it.53 Those who are occupied in the works of the flesh, following the suggestions, and adopting the practices of the wicked one, vainly imagine themselves to be the children of God, though they may make an outward profession of religion. He that saith I know God, and keepeth not His commandments, is

52 Ephesians v. 6.

53 John viii. 42-44.

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