came to set him free from law, or to authorize licentiousness; for its grand purpose and aim is │ to make men holy, and to bind them every where to the observance of the pure law of the Redeemer. VER. 22. To the weak became I as weak, that am made all things to I might gain the weak; I Rom. xv. 1. 2 Cor. xi. 29. ≈ Rom. xi. 14. Chap. 1. 33. Rom. ii. 12, 14. As without law.-Not practising the peculiar rites and ceremonies enjoined in the law of Moses. Not insisting on them, or urging them; but showing that the obligation to those rites had been done away; and that they were not binding, though when among the Jews I might still continue to observe them. See Notes, Acts xv.; and the argument of Paul in Gal. ii. 11-18. I neglected the ceremonial precepts of the Mosaic law, when I was with those who had not heard of the law of Moses, or those who did not observe them, because I knew that To the weak.-See Note, Rom. xv. 1. Το the binding obligation of these ceremonial pre- those weak in faith; scrupulous in regard to cer- | cepts had ceased. I did not, therefore, press tain observances: whose consciences were tender them upon the Gentiles, nor did I superstitiously and unenlightened, and who would be offended and publicly practise them. In all this, Paul even by things which might be in themselves has reference only to those things which he relawful. He did not lacerate their feelings, and garded as in themselves indifferent, and not a run counter to their prejudices, for the mere sake matter of conscience; and his purpose was not of doing it. Became I as weak.—I did not shock needlessly to excite the prejudice or the opposi- them. I complied with their customs. I contion of the world. Nothing is ever gained by formed to them in my dress, habits, manner of provoking opposition for the mere sake of oppo- life, and even in the services of religion. I absition. Nothing tends more to hinder the gospel stained from food which they deemed it their duty than that. In all things of conscience and truth to abstain from; and where, if I had partaken of a man should be firm, and should lose his life it, I should have offended them. Paul did not do rather than abandon either; in all things of this to gratify himself or them, but to do them indifference, of mere custom, of prejudice, he good. And Paul's example should teach us not should yield, and accommodate himself to the to make it the main business of life to gratify modes of thinking among men, and adapt him- ourselves; and it should teach us not to lacer- | self to their views, feelings, and habits of life, that ate the feelings of others; not to excite their he may win them to Christ. Being not without prejudices needlessly; not to offend them where law to God.-Not regarding myself as being it will do no good. If truth offends men, absolutely without law, or as being freed from we cannot help it. But in matters of ceremony, obligation to obey God. Even in all this I enand dress, and habits, and customs, and forms, deavoured so to live as that it might be seen that we should be willing to conform to them, as far I felt myself bound by law to God. I was not as can be done, and for the sole purpose of saving a despiser, and contemner, and neglecter of law their souls. I am made all things to all men.-I as such, but only regarded myself as not bound become all things; that is, I accommodate my by the peculiar ceremonial law of Moses. This self to them in all things, so far as can be done is an instance of Paul's conscientiousness. He with a good conscience. That I might by all would not leave room to have it supposed for a means, (návraç.)-That I might use every possimoment that he disregarded all law. He was ble endeavour that some at least might be saved. bound to God by law; and in the conduct to It is implied here that the opposition to the goswhich he was referring he felt that he was obey-pel was every where great; that men were relucing him. He was bound by higher law than those ceremonial observances which were now to be done away. This passage would destroy all the refuges of the Antinomians. Whatever privileges the gospel has introduced, it has not set us free from the restraints and obligations of law. That is binding still; and no man is at liberty to disregard the moral law of God. Christ came to magnify, strengthen, and to honour the law, not to destroy it. But under the law to Christ.-Bound by the law enjoined by Christ; under the law of affectionate gratitude and duty to him. I obeyed his commands; followed his instructions; sought his honour; yielded to his will. In this he would violate none of the rules of the moral law. And he here intimates, that his grand object was to yield obedience to the law of the Saviour, and that this was the governing purpose of his life. And this would guide a man right. In doing this, he would never violate any of the precepts of the moral law, for Christ obeyed them, and enjoined their observance. He would never feel that he was without law to God, for Christ obeyed God, and enjoined it on all. He would never feel that religion tant to embrace it; that the great mass were going to ruin, and that Paul was willing to make the highest possible exertions, to deny himself, and practise every innocent art, that he might save a few at least out of the innumerable multi- man make a constant effort to save a few at least, For the gospel's sake.-That it may be advanced, and may be successful. That I might be partaker thereof with you.-You hope to be saved. You regard yourselves as Christians; and I wish to give evidence also that I am a Christian, and that I shall be admitted to heaven to partake of the happiness of the redeemed. This he did, by so denying himself as to give evidence that he was truly actuated by Christian principles. VER. 24. Know ye not that they which run in a race run all, but one receiveth the prize? run, that ye may obtain. a a Phil. ii. 16; iii. 14. 1 Tim. vi. 12. 2 Tim. ii. 5. Know ye not, &c.-In the remainder of this chapter, Paul illustrates the general sentiment on which he had been dwelling-the duty of practising self-denial for the salvation of othersby a reference to the well known games which were celebrated near Corinth. Throughout the chapter, his object had been to show that in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of men, the furtherance of the gospel, and in his peculiar case (ver. 16, 17) could obtain better evidence, and furnish to others better evidence, that he was actuated by a sincere desire to honour God in the gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great object in view in doing it. And he now says, that in the well known athletic games at Corinth, the same thing was done by the racers, (ver. 24,) and by wrestlers, or boxers. (Ver. 25.) If they had done it, for objects so comparatively unimportant as the attainment of an earthly garland, assuredly it was proper for him to do it to obtain a crown which should never fade away. This is one of the most beautiful, appropriate, vigorous, and bold illustrations that can any where be found; and is a striking instance of the force with which the most vigorous and self-denying efforts of Christians can be vindicated, and can be urged by a reference to the conduct of men in the affairs of this life. By the phrase "know ye not," Paul intimates that those games to which he alludes were well known to them, and that they must be familiar with their design, and with the manner in which they were conducted. The games to which the apostle alludes were celebrated with extraordinary pomp and splendour, every fourth year, on the isthmus which joined the Peloponnesus to the main land, and on a part of which the city of Corinth stood. There were in Greece four species of games, the Pythian, or Delphic; the Isthmian, or Corinthian; the Nemean, and the Olympic. On these occasions persons were assembled from all parts of Greece, and the time during which they continued was devoted to extraordinary festivity and amusement. The Isthmian or Corinthian games were celebrated in the narrow part of the Isthmus of Corinth, to the north of the city, and were doubtless the games to which the apostle more particularly alluded, though the games in each of the places were substantially of the same nature, and the same illustration would in the main apply to all. The Nemean games were celebrated at Nemæa, a town of Argolis, and were instituted by the Argives in honour of Archemorus, who died by the bite of a serpent, but were renewed by Hercules. They consisted of horse and foot races, of boxing, leaping, running, &c. The conqueror was at first rewarded with a crown of olive, afterwards of green parsley. They were celebrated every third, or, according to others, every fifth year. The Pythian games were celebrated every four years at Delphi, in Phocis, at the foot of mount Parnassus, where was the seat of the celebrated Delphic oracle. These games were of the same character substantially as those celebrated in other places, and attracted persons not only from other parts of Greece, but from distant countries. See Travels of Anacharsis, vol. ii. pp. 375-418. The Olympic games were celebrated in Olympia, a town of Elis, on the southern bank of the Alphias river, on the western part of the Peloponnesus. They were on many accounts the most celebrated of any in Greece. They were said to have been instituted by Hercules, who planted a grove called Altis, which he dedicated to Jupiter. They were attended not only from all parts of Greece, but from the most distant countries. These were celebrated every fourth year; and hence, in Grecian chronology, a period of four years was called an Olympiad. See Anacharsis, vol. iii. 434, seq. It thus happened that in one or more of these places there were games celebrated every year, to which no small part of the inhabitants of Greece were attracted. Though the apostle probably had particular reference to the Isthmian games celebrated in the vicinity of Corinth, yet his illustration is applicable to them all; for in all the exercises were nearly the same. They consisted chiefly in leaping, running, throwing the discus or quoit, boxing, wrestling, and were expressed in the following line: Αλμά, ποδωκείην, δίσκον, ἄκοντα, τάλην, "leaping, running, throwing the quoit, darting, wrestling." Connected with these were also, sometimes, other exercises, as races of chariots, horses, &c. The apostle refers to but two of these exercises in his illustration. They which run. This was one of the principal exercises at the games. Fleetness or swiftness was regarded as an extraordinary virtue; and great pains were taken in order to excel in this. Indeed, they regarded it so highly, that those who prepared themselves for it thought it worth while to use means to burn their spleen, because it was believed to be a hinderance to them, and to retard them in the race.-Rob. Cal. Homer tells us that swiftness was one of the most excellent endowments with which a man can be blessed. "No greater honour e'er has been attain'd, Than what strong hands or nimble feet have gain`d.” One reason why this was deemed so valuable an attainment among the Greeks, was, that it fitted men eminently for war as it was then conducted. It enabled them to make a sudden and unexpected onset, or a rapid retreat. Hence the cha racter which Homer constantly gives of Achilles "They were swifter than eagles, For these races they prepared themselves by a ferred was a wreath of olive at the Olympic When they lay aside every weight," (Heb. xii. 1,) and renounce all sin and all improper at 66 tachments; (3.) When they do not allow themselves to be diverted from the object, but keep the goal constantly in view; (4.) When they do not flag, or grow weary in their course; (5.). When they deny themselves; and, (6.) When they keep their eye fully fixed on Christ (Heb. xii. 2) as their example and their strength, and on heaven as the end of their race, and on the crown of glory as their reward. VER. 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. b 2 Tim. iv. 8. James i. 12. 1 Pet. v. 4. Rev. ii. 10; Rev. iii. 11. And every man that striveth for the mastery, (ó ȧywrizóμevoc.)—That agonizes; that is, that is engaged in the exercise of wrestling, boxing, or pitching the bar or quoit. Comp. Note, Luke xiii. 24. The sense is, "every one who endeacises." Is temperate in all things.—The word vours to obtain a victory in these athletic exerwhich is rendered "is temperate,” (¿yroariés Tai,) denotes abstinence from all that would excite, stimulate, and ultimately enfeeble; from wine, from exciting and luxurious living, and did all they could to make the body vigorous, from licentious indulgences. It means that they | active, and supple. They pursued a course of entire temperate living. Comp. Acts xxiv. 25. 1 Cor. vii. 9. Gal. v. 23. 2 Pet. i. 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: 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 prescribed times in heat and in cold; you must from all delicacies; must exercise yourself at the drink nothing cool, (4vxoòr ;) 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. ch. 35. Horace has described the preparations necessary in the same way. "Qui studet optatum cursu contingere metam Multa tulit fecitque puer; sudavit, it alsit, Do 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 any thing and every thing that will tend to impair the vigour of his mind, and weaken his body, and make him a stumblingblock to others? (4.) The value of temperance is here presented in a very striking and impressive view. When even the heathens wished to accomplish any thing that demanded skill, strength, power, vigour 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 Athletæ-their wrestlers, boxers, and racers, is against all the farmers, and mechanics, and seamen, and daylabourers, 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 Athlete. It is certain that their example, the example of men who wished to accomplish much by bodily vigour and health, is an effectual and irre fragable argument against all those who plead that stimulating drinks are desirable or necessary in order to increase the vigour 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 Tim. iv. 8. James i. 12. 1 Pet. v. 4. Rev. ii. 10; iii. 11; iv. 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 any thing 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 any thing to make an effort, should it not be by the prospect of eternal glory? What should influence him if this should not? VER. 26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: I therefore so run.-In the Christian race; in my effort to obtain the prize, the crown of immortality. I exert myself to the utmost, that I may not fail of securing the crown. Not as uncertainly, (ovк áðýwg.)-This word occurs no where else in the New Testament. It usually means, in the classic writers, obscurely. Here it means that he did not run as not knowing to what object he aimed. "I do not run at haphazard; I do not exert myself for nought; I know at what I aim, and I keep my eye fixed on the object; I have the goal and the crown in view." Probably also the apostle intended to convey this idea, "I so live and act that I am sure of obtaining the crown. I make it a great and grand point of my life so to live that there may be no room for doubt or hesitancy about this matter. I believe it may be obtained; and that by a proper course there may be a constant certainty of securing it; and I so live." O how happy and blessed would it be if all Christians thus lived! How much doubt, and hesitancy, and despondency would it remove from many a Christian's mind! And yet it is morally certain that if every Christian were to be only as anxious and careful as were the ancient Grecian wrestlers and racers in the games, they would have the undoubted assurance of gaining the prize. Dod dridge and Macknight, however, render this "as not out of view;" or as not distinguished; meaning that the apostle was not unseen, but that he regarded himself as constantly in the view of the judge, the Lord Jesus Christ. I prefer the other interpretation, however, as best according with the connexion, and with the proper meaning of the word. So fight 1, (ovro TURTIVO.) This word is applied to the boxers, or the pugilists, in the Grecian games. The exercise of boxing, or fighting with the fist, was a part of the entertainment with which the enlightened nations of Greece delighted to amuse themselves. Not as one that beateth the air. The phrase here is taken from the habits of the pugilists or boxers, who were accustomed, before entering the lists, to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. There was also, before the real contest commenced, a play with their fists and weapons, by way of show or bravado, which was called okiapaxia, a mock-battle, or a fighting the air. The phrase also is applicable to a missing the aim, when a blow was struck in a real struggle, and when the adversary would elude the blow, so that it would be spent in the empty air. This last is the idea which Paul means to present. He did not miss his aim; he did not exert himself and spend his strength for nought. Every blow that he struck told; and he did not waste his energies on that which would produce no result. He did not strive with rash, illadvised, or uncertain blows; but all his efforts were directed, with good account, to the grand purpose of subjugating his enemy-sin, and the corrupt desires of the flesh-and bringing every thing into captivity to God. Much may be learned from this. Many an effort of Christians is merely beating the air. The energy is expended for nought. There is a want of wisdom, or skill, or perseverance; there is a failure of plan; or there is a mistake in regard to what is to be done, and what should be done. There is often among Christians very little aim or object; there is no plan; and the efforts are wasted, scattered, inefficient efforts; so that, at the close of life, many a man may say that he has spent his ministry or his Christian course mainly, or entirely, in beating the air. Besides, many a one sets up a man of straw, and fights that. He fancies error and heresy in others, and opposes that. He becomes a heresy-hunter; or he opposes some irregularity in religion that, if left alone, would die of itself; or he fixes all his attention on some minor evil, and devotes his life to the destruction of that alone. When death comes, he may have never struck a blow at one of the real and dangerous enemies of the gospel; and the simple record on the tombstone of many a minister and many a private Christian might be, "Here lies one who spent his life in beating the air." VER. 27. But I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. c Rom. viii. 13. But I keep under my body, (vñwntážw.)—This word occurs in the New Testament only here and in Luke xviii. 5, "Lest by her continual coming she weary me." The word is derived probably from άov, the part of the face under the eye, (Passow,) and means properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or, as we say, black and blue; or, as is vulgarly termed, to give any one a black eye. The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, to treat any one with harshness, severity, or cruelty; and thence, also, so to treat any evil inclinations or dispositions; or to subject one's self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, bat was wholly under the dominion of the gospel And bring it into subjection, (čovλaywyw.)-This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means. effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations. Lest that by any means.— Note, ver. 22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the day of judgment. When I have preached to others.Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion! in this to the Grecian herald, whose business it was to proclaim the conditions of the games, to display the prizes, &c. In this interpretation, also, Macknight, Rosenmüller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games, and thus leads to an inextricable confusion of metaphor. Probably, therefore, this is to be taken in the usual sense of the word preaching in the New Testament; and the apostle here is to be understood as dropping the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel that there was a possibility that even after all in the most effectual manner. And yet he felt this he might be lost. I myself should be a castaway. This word (ádórioç) is taken from bad The 1 1 |