All must run in the Christian race I. CORINTHIANS. A. M. 4060. gain A. D. 56. in order to be saved. D. 56. A. U. C. 809. Anno Imp. Ne them that are without law. I might be partaker thereof with A.M. 4060. 22 To the weak became I as weak, you. that I might gain the weak: 'I am made all things to all men, that I might by all means save some. C 23 And this I do for the gospel's sake, that ronis Cas. S. 24 Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. 25 And every man that striveth for the mas a Rom. 15. 1. 2 Cor. 11. 29. ch. 10. 33. Rom. 11. 14. ch. 7. 16. d Gal. 2. 2. & 5. 7. Phil. 2. 16. & 3. 14. 2 Tim. 4. 7. Hebr. 12. 1.-Eph. 6. 12. 1 Tim. 6. 12. 2 Tim. 2. 5. & 4. 7. e heathen, appear as if he were not a Jew, and discourse with of TouTo this, Tavra all things, (I do all things for the gosthem on the great principles of that eternal law, the out-pel's sake,) is the reading of ABCDEFG. several others, lines of which had been written in their hearts; in order to the Coptic, Ethiopic, Vulgate, Itala, Armenian, and Sashew them the necessity of embracing that gospel, which was hidic: the two latter reading aura navra, all these things. the power of God unto salvation, to every one that be- Several of the Fathers have the same reading; and there lieved. is much reason to believe it to be genuine. Verse 22. To the weak became I as weak] Those who were conscientiously scrupulous, even in respect to lawful things. I am made all things to all men] I assumed every shape and form consistent with innocency and perfect integrity; giving up my own will, my own way, my own ease, my own pleasure, and my own profit, that I might save the souls of all. Let those who plead for the system of accommodation, || on the example of St. Paul, attend to the end he had in view; and the manner in which he pursued that end. It was not to get money, influence or honour, but to save SOULS! It was not to get ease, but to increase his labours. It was not to save his life, but rather that it should be a sacrifice for the good of immortal souls! A parallel saying to this of St. Paul, has been quoted from Achilles Tatius, lib. v. cap. xix. where Clitophon says, on having received a letter from Leucippe, Τούτοις εντυχων, παντα εγενόμην, όμου, ανεφλεγόμην, ωχρίων, εθαύμαζον, Nisou, exalpov, xou "When I read the contents, I became all things at once: I was inflamed; I grew pale; I was struck with wonder; I doubted; I rejoiced; I became gad." The same form of speech is frequent among Greek writers. I think this casts some light on the apostle's meaning. That I might be partaker thereof with you.] That I might attain to the reward of eternal life, which it sets before me; and this is in all probability the meaning of το ευαγγελιον, which we translate the gospel; and which should be ren. dered here, prize or reward: this is a frequent meaning of the original word, as may be seen in my Preface to St. Matthew: I do all this for the sake of the prize, that I may par take of it with you. Verse 24. They which run in a race, run all] It is suf ficiently evident that the apostle alludes to the athletic exercises in the games, which were celebrated every fifth year on the isthmus, or narrow neck of land, which joins the Peloponnesus, or Morea, to the main land; and were thence termed the Isthmian Games. The exercises were running, wrestling, boxing, throwing the discus, or quoit, &c. to the three first of these the apostle especially alludes, But one receiveth the prize?] The apostle places the Christian race in contrast to the Isthmian games; in them, only one received the prize, though all ran: in this, if all run, all will receive the prize: therefore, he says, so run that ye may oblain. Be as much in earnest to get to heaven as the others are to gain their prize: and, although only one of them can win, all of you may obtain. Verse 25. Is temperate in all things.] All those who That I might by all means save some.] On this clause contended in these exercises, went through a long state and there are some very important readings found in the MSS. series of painful preparations. To this exact discipline and Versions. Instead of παντως τινας σωσω, that I might Epictetus refers, cap. 35. Θελεις Ολυμπία νικησαι ; Δεν σ' by all means save some ; παντας σωσω that I might save all, ευτάκτειν, αναγκοτροφείν, απέχεσθαι πεμμάτων, γυμναζεσθαι is the reading of DEFG. Syriac, Vulgate, Ethiopic, all posava ex wa Teтayμern, sy navμati, ey buye un the Hala, and several of the Fathers. This reading Bishop ψυχρον πίνειν, μη οίνον ως ετυχεν απλώς, ως ιατρῷ, παραδέ Pearce prefers, because it is more agreeable to St. Paul's δώκεται σε αυτόν των επισάτης είτα εις τον αγώνα παρερχεσθαι meaning here, and exactly agrees with what he says chap. x.xx "Do you wish to gain the prize at the Olympic. 33. and makes his design more extensive and noble. Wake- Games?-Consider the requisite preparations, and the confield also prefers this reading. sequences: You must observe a strict regimen; must live on Verse 23. And this I do for the gospel's sake] Instead food which you dislike; you must abstain from all delicacies ; must exercise yourself at the necessary and prescribed times both in heat and in cold; you must drink nothing cooling; take no wine as formerly in a word, you must put yourself under the directions of a pugilist, as you would under those of a physician; and afterwards enter the lists. Here you may get your arm broken, your foot put out of joint, be obliged to swallow mouthfuls of dust, to receive many stripes; and, after all, be conquered." Thus we find, that these suffered much hardships in order to conquer ; and yet were uncertain of the victory. Horace speaks of it in nearly the same way Qui studet optatam cursu contingere metam, A youth who hopes the Olympic prize to gain, Francis. These quotations shew the propriety of the apostle's words: Every man that striveth for the mastery, παντα εγκρατεύεται is temperate, or continent, in all things. They do it to obtain a corruptible crown] The crown won by the victor in the Olympian games, was made of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. These were all corruptible, for they began to wither as soon as they were separated from the trees, or plucked out of the earth. In opposition to these, the apostle says, he contended for an incorruptible crown; the heavenly inheritance. He sought not worldly honour; but that honour which comes from God. Verse 26. I therefore so run, not as uncertainly] In the foot-course in those games, how many soever ran, only one could have the prize, however strenuously they might exert themselves; therefore, all ran uncertainly; but it was widely different in the Christian course; if every one ran as he ought, each would receive the prize. The word ads, which we translate uncertainly, has other meanings. 1. It signifies ignorantly; I do not run like one ignorant of what he is about; or of the laws of the course: I know that there is an eternal life; I know the way that leads to it; and I know and feel the power of it. 2. It signifies without observation; the eyes of all the spec tators were fixed on those who ran in these races; and to gain the applause of the multitude, they stretched every nerve: the apostle knew that the eyes of all were fixed upon him-1. His false brethren waited for his halting-2. The persecuting Jews and Gentiles longed for his downfall3. The church of Christ looked on him with anxiety-4. And he acted in all things as under the immediate eye of God. Not as one that beateth the air] Kypke observes, that there are three ways in which persons were said aɛpa depeiv, to beat the air. 1. When in practising for the combat, they threw their arms and legs about in different ways, thus practising the attitudes of offence and defence. This was termed oxiapaxia fighting with a shadow. To this Virgil alludes when representing Dares swinging his arms about, when he rose to challenge a competitor in the boxing match : 2. Sometimes boxers were to aim blows at their adversaries which they did not intend to take place; and which the others were obliged to exert themselves to prevent as much as if they had been really intended; and, by these means, some dexterous pugilists vanquished their adversaries by mere fatigue, without giving them a single blow. 3. Pugilists were said to beat the air when having to contend with a nimble adversary, who, by running from side to side, stooping, and various contortions of the body, eluded the blows of his antagonist; who spent his strength on the air, fre. quently missing his aim, and sometimes overturning himself, in attempting to hit his adversary, when this, by his agility, had been able to elude the blow. We have an example of this in Virgil's account of the boxing match between Entellus and Dares, so well told Æneid. v. ver. 426, &c. and which will give us a proper view of the subject to which the apostle alludes:-viz. boxing at the Isthmian games. Constitit in digitos extemplo arrectus uterque, Brachiaque ad superas interritus extulit auras. St. Paul's method of securing A. M. 4060. A. D. 56. a b 27 But I keep under my body, || have preached to others, I myself A. M. 4060. bring it into subjection:should be a cast-away. that by any means, when I A. U. C. 809. and Anno Imp. Neronis Cars. 3. lest a Rom. 8. 13. Col. 3. 5.- b Rom. 6. 18, 19. Abduxêre retro longè capita ardua ab ictu ; - Creber utráque manu pulsat versatque Darcta. Both on the tiptoe stand, at full extent; Their hollow sides, the rattling thumps resound. Jer. 6.30. 2 Cor. 13. 5, 6. A. D. 56. A. U. C. S09. Anno Imp. Neronis Cæs. 3. A storm of strokes well meant, with fury flies, And errs about their temples, ears, and eyes: Nor always errs; for oft the gauntlet draws A sweeping stroke along the crackling jaws. Hoary with age, Entellus stands his ground; But with his warping body wards the wound; His head and watchful eye keep even pace, While Dares traverses, and shifts his place; And like a captain who beleaguers round Some strong built castle, on a rising ground; Views all the approaches, with observing eyes, This, and that other part, in vain he tries; And more on industry than force relies. With hands on high, Entellus threats the foe; But Dares watch'd the motion from below, And slipp'd aside, and shun'd the long descending blow.) Entellus wastes his forces on the wind; And thus deluded of the stroke designed, Headlong, and heavy fell: his ample breast, And weighty limbs, his ancient mother press'd. So falls a hollow pine, that long had stood On Ida's height, or Erymanthus' wood.Dauntless he rose, and to the fight returned, With shame his cheeks, his eyes with fury burn'd: Disdain and conscious virtue fir'd his breast, And, with redoubled force, his foe he press'd ; He lays on loads with either hand amain, And headlong drives the Trojan o'er the plain, Nor stops, nor stays; nor rest, nor breath allows; But storms of strokes descend about his brows; A rattling tempest, and a hail of blows. Dryden. To such a combat as this the apostle most manifestly alludes: and, in the above description, the Reader will see the full force and meaning of the words, so fight I, not as one that beateth the air: I have a real and a deadly foe; and, as I fight not only for my honour but for my life, I aim every blow well, and do execution with each. No man, who had not seen such a fight, could have given such a description as that above and we may fairly presume that when Virgil was in Greece, he saw such a contest at the Isthmian games; and therefore was enabled to paint from nature. Homer has the same image of missing the foe and beating the air, when describing Achilles attempting to kill Hector; General observations CHAP. IX. on the preceding chapter. who, by his agility and skill, (Poeticè by Apollo,) eluded || He who does nothing for the cause of God and religion, and the blow: Τρις μεν επειτ' επόρουσε ποδάρκης διος Αχιλλευς ILIAD. lib. xx. ver. 445. Thrice struck Pelides with indignant heart, yet obliges the church to support him, and minister to his idleness, irregularities, luxury, avarice and ambition, is at monster, for whom human language has not yet got a name. 2. Those who refuse the labourer his hire, are condemned by God, and by good men. How liberal are many to public places of amusement, or to some popular charity, where their Pope. names are sure to be published abroad; while the man who watches over their souls, is fed with the most parsimonious hand! Will not God abate this pride, and reprove this hardheartedness? Verse 27. But I keep under my body, &c.] This is an allusion not only to boxers, but also to wrestlers in the same games; as we may learn from the word unшrial, which signifies to hit in the eyes; and dovλzywyw, which signifies to trip, and give the antagonist a fall, and then keep him down when he was down; and, having obliged him to acknowledge|| himself conquered, make him a slave. The apostle considers his body as an enemy with which he must contend; he must mortify it by self-denial, abstinence, and severe labour; it must be the slave of his soul, and not the soul the slave of the body; which, in all unregenerate men, is the case. Lest-having preached to others] The word xputas, which we translate having preached, refers to the office of the xnput, or herald at these games, whose business it was to proclaim the conditions of the games, display the prizes, exhort the combatants, excite the emulation of those who were to contend, declare the terms of each contest, pronounce the name of the victors, and put the crown on their heads. See my observations on this office in the Notes at the end of Matth. iii. 3. As the husbandman plows and sows in hope, and the God of Providence makes him a partaker of his hope; let the upright preachers of God's word take example and encouragement by him. Let them labour in hope; God will not permit them to spend their strength for nought. Though much of their seed, through the fault of the bad ground, may be unfruitful; yet some will spring up unto eternal life. 4. St. Paul became all things to all men, that he might gain all. This was not the effect of a fickle or man-pleasing disposition; no man was ever of a more firm or decided character than St. Paul: but, whenever he could, with a good conscience, yield so as to please his neighbour, for his good to edification, he did so; and his yielding disposition was a proof of the greatness of his soul. The unyielding and obstinate mind, is always a little mind: a want of true greatness always produces obstinacy and peevishness. Such a person as St. Paul is a blessing wherever he goes on the contrary, the obstinate, hoggish man, is either a general Should be a cast-away.] The word adoxos signifies such curse, or a general cross and if a preacher of the gospel, a person as the Boatsura, or judges of the games, reject as his is a burthensome ministry. Reader, let me ask thee a not having deserved the prize. So Paul himself might be re- question: If there be no gentleness in thy manners, is there jected by the Great Judge; and, to prevent this, he ran, he any in thy heart? If there be little of Christ without, can contended, he denied himself, and brought his body into sub- || there be much of Christ within ? jection to his spirit, and had his spirit governed by the Spirit of God. Had this heavenly man lived in our days, he would, || by a certain class of people, have been deemed a legalist; a people who widely differ from the practice of the apostle; for they are conformed to the world, and they feed themselves without fear. On the various important subjects in this chapter I have already spoken in great detail; not, indeed, all that might be said, but as much as is necessary. A few general observations will serve to recapitulate and impress what has been already said. 1. St. Paul contends that a preacher of the gospel has a right to his support: and he has proved this from the law, from the gospel, and from the common sense and consent of men. If a man who does not labour, takes his maintenance from the church of God, it is not only a domestic theft, but a sacrilege. He that gives up his time to this labour, has a right to the support of himself and family: he who takes more than is sufficient for this purpose, is a covetous hireling. 2 5. A few general observations on the Grecian Games may serve to recapitulate the subject in the four last verses. 1. The Isthmian games were celebrated among the Corinthians; and therefore the apostle addresses them, ver. 24. KNOW ye not, &c. 2. Of the five games there used, the apostle speaks only of three, RUNNING, ver. 23. they which run in a race; and ver. 26. I therefore so run, not as uncertainly. WRESTLING, ver. 25. every man that striveth; aywviloμevos, he who wrestleth. BOXING, ver. 26, 27. so fight I, not as one that beateth the air; OUTW TUXTEUW, So fist I, so I hit; but I keep my body under; VTwTalw, I hit in the eye, I make the face black and blue. 3. He who won the race by running, was to observe the laws of racing; keeping within the white line, which marked out the path or compass in which they ran; and he was also to outrun the rest, and to come first to the goal: otherwise, he ran uncertainly, ver. 24, 26. and was adcxiuos, one to whom the prize could not be judged by the judges of the games. 4. The athletic combatants, or wrestlers, observed a set diet: see the quotation from Epictetus, under ver. 25. And this was a regimen both for quantity and quality: and they carefully abstained from all things that might render them less able for the combat: whence the apostle says they were temperate in all things, ver. 25. 5. No person who was not of respectable family and connections was permitted to be a competitor at the Olympic | games. St. Chrysostom, in whose time these games were still celebrated, assures us that no man was suffered to enter the || lists who was either a servant or a slave, ουδεις αγωνίζεται δουλος, ουδείς σρατεύεται οικετης" And if any such was found who had got himself inserted on the military list, his name was erased, and he was expelled and punished. Axx' εαν άλω δουλος ων, μετα τιμοριας εκβάλλεται του της τρατιω- | Twи natakoyou. To prevent any person of bad character from entering the lists at the Olympic games, the Kerux, or herald, was accustomed to proclaim aloud in the theatre, when the combatant was brought forth, Μη τις τούτου κατη- γόρει; ωςε αυτόν αποσκευασαμενον της δουλειας την υποψιαν OUTWS EIS TOUS aywvas eμbyvai: Who can accuse this man? For which he gives this reason; "that, being free from all suspicion of being in a state of slavery, (and elsewhere he says of being a thief, or of corrupt morals,) he might enter the lists with credit." Chrysost. Homil. in Inscript. Altaris, &c. vol. iii. pag. 59. Edit. Benedict. 6. The boxers used to prepare themselves by a sort of σκιομαχία, or going through all their postures of defence, and attack, when no adversary was before them. This was termed beating the air, ver. 26. but when such came to the combat, they endeavoured to blind their adversaries by hitting them in the eye, which is the meaning of unwate, the preceding chapter. crown, while he and his fellow-Christians expected a crown incorruptible and immortal, and that could not fade away. 8. On the subject of the possibility of St. Paul becoming a cast-away, much has been said in contradiction to his own words: HE most absolutely states the possibility of the case and who has a right to call this in question? The ancient Greek commentators, as Whitby has remarked, have made a good use of the apostle's saying, El de ПavλoS TOUTO δεδοικεν, ὁ τοσούτους διδαξας, τι αν είποιμεν ημεις ; "If Paul, so great a man, one who had preached and laboured so much, dreaded this, what cause have we to fear lest this should befal us?" 9. On the necessity of being workers together with God, in order to avoid apostasy, Clemens Alexandrinus has some useful observations in his Stromata, lib. vii. pag. 448, Edit. Oberthur—Ως δε, says he, ὁ ιατρος ύγειαν παρέχεται τους συνεργουσι προς ύγειαν, οὕτως και ὁ Θεος την αίδιον σωτηρίαν τοις συνεργουσι προς γνωσιν τε και ευπραγειαν "As a physician gives health to those who co-operate with him in their cure; so God also gives eternal salvation to them who are workers together with him in knowledge and a godly life." "Therefore," says he, "it is well said among the Greeks, that when a certain wrestler, who had long inured his body to manly exercises, was going to the Olympic games, as he was passing by the statue of Jupiter, he offered up this prayer, El tavтa, w Zeu, deqvTWS μOI TA APOS τον αγώνα παρεσκευάσαι, απόδος φέρων δικαίως την νίκην εμοί 6 O Jupiter, if I have performed every thing as I ought, in reference to this contest, grant me the victory!" May we not feel something of this spirit in seeking the kingdom of God? And can any thing of this kind be supposed to derogate from the glory of Christ? St. Paul himself says, a man contend for the mastery, yet is he not crowned except he strive lawfully. Shall we pretend to be wiser than the apostle, and say, that we may gain the crown, though we neither fight the good fight, nor finish the course? CHAPTER X. Peculiar circumstances in the Jewish history were typical of the greatest mysteries of the gospel; particularly their passing through the Red Sea, and being overshadowed with the miraculous cloud, 1, 2. The manna with which they were fed, 3. And rock out of which they drank, 4. The punishments inflicted on them for their disobedience, are warnings to us, 5. We should not lust as they did, 6. Nor commit idolatry, 7. Nor fornica tion as they did; in consequence of which twenty-three thousand of them were destroyed, 8. Nor tempt Christ as they did, 9. Nor murmur, 10. All these transgressions, and their punishments, are recorded as warnings to us, that we may not fall away from the grace of God, 11, 12. God never suffers any to be tempted above their strength, 13. Idolatry must be detested, 14. And the Sacrament of the Lord's Supper properly con sidered and taken, that God may not be provoked to punish us, 15-22. There are some things which may be |