Antonianum LXXXIX (2014) 9-42

THE CHRISTIAN FAITH AS STRUGGLE

AND AS RENUNCIATION according
to the First Letter to the Corinthians 9:24-27

Summary: This article analyses the contextual function and theological message of the
sports metaphors in 1 Cor 9:24-27. It contains two main parts preceded by the introducto-
ry outline of the syntactic structure of this passage and followed by the concluding remarks.
The first main part of the article describes the contextual function of the passage 9:24-27,
first, within the entire chapter 9:1-27, and then in light of the chapters that precede and
follow it (8:1-13 and 10:1-33; 11:1). The second main part presents an exegetical-theo-
logical analysis of the key images of athletic competition in the passage 9:24-27 and it is
divided into two subsections. The first subsection examines the first two verses (9:24-25) in
terms of Pauls application of sports metaphors to the Corinthian Christians. The second
subsection examines the remaining two verses (9:26-27) in terms of how Paul applied
these sports metaphors to himself.

Sommario: Larticolo analizza la funzione contestuale e il messaggio teologico della meta-

fora sportiva di 1 Cor 9, 24-27. La prima parte considera il suddetto passaggio, prima
ponendolo in rapporto con lintero capitolo nono della lettera paolina, quindi esaminan-
dolo alla luce del capitolo precedente e di quello successivo (8, 13 e 10, 1-33; 11, 1). La
seconda parte presenta invece unanalisi esegetico - teologica dellallegoria sportiva descritta
nel passaggio in esame (9, 24-27), suddividendo lesposizione in due sezioni. La prima
dedicata allo studio dei versetti 24-27, dei quali evidenzia lapplicazione che Paolo fa
della metafora sportiva ai cristiani di Corinto. Nella seconda sezione, consacrata ai succes-
sivi due versetti, indaga invece linterpretazione che Paolo fa di a se stesso in rapporto alla
medesima metafora.

Introduction
The goal of this article is to examine closely the metaphors of ath-
letic competition in 1 Cor 9:24-27, because this passage contains the
most extensive use of the athletic metaphors in Pauls letters.
This passage consists of six sentences (9:24a-c; 9:24d-e; 9:25; 9:26a-
b; 9:26c-d; 9:27).1 The first sentence (9:24a-c) is a rhetorical question

1
For the division of these four verses into six sentences and for further division
of these sentences into phrases (e. g.: 9:24a+b+c+d+e) cf. O. Schwankl, "Lauft so,
10 Anto Popovi

which consists of two parts (9:24b and 9:24c). The second sentence is an
imperative, expressing a command in the second person plural (9:24d-
e). The remaining four sentences are declarative sentences.2
Pauls use of agonistic images is accompanied by the use of personal
pronouns and verbs in the first, second and third person. In the first two
verses (9:24-25), there are frequent shifts in person. Thus, a rhetorical
question in the second person plural (9:24a), shifts to the third person
plural (9:24b), then to the third person singular (9:24c) and then back
to the second person plural (9:24d-e). The second verse (9:25) begins
in the third person singular (9:25a) then goes into third person plural
(9:25b) and ends up in the first person plural (9:25c). In the two remain-
ing verses (9:26-27), the use of the first person singular prevails (9:26a;
9:26c; 9:27a; 9:27c).
The subjects in the third person plural and singular are athletes in
competition (the runners; all; one; every competitor; they). The sub-
jects in the second person plural and in the first person plural are Pauls
interlocutors to whom he is addressing this letter.3
Distinctions in person represent two distinct spheres, which may be
called "the stadium" (the world of sports) and "the Christian communi-
ty" (the world of the Gospel). The predicates connect these two different

da ihr gewinnt. Zur Wettkampfmetaphorik in 1 Kor 9", in: Biblische Zeitschrift 41/2
(1997) 174-191, 180; also cf. U. Poplutz, Athlet des Evangeliums. Eine motivge-
schichtliche Studie zur Wettkampfmetaphorik bei Paulus, Herders Biblische Studien
43, Herder, Freiburg im Breisgau, 2004, 246.
2
The two sentences in 9:26 form a synonymous parallelism: two different images
(9:26a-b: running; 9:26c-d: boxing) describe the same behavior. Three out of these six
sentences end up as final clauses (9:24e; 9:25b.c; 9:27c). The prominence of the final
clauses, determines the meaning of the passage both semantically and pragmatically.
Namely, this passage describes behavior which is goal-oriented.
3
In this passage verbs are predominantly in the indicative mood of the present
tense (" - they run" /9:24/; " - he endures" /9:25/; " - I run"
/9:26/; " - I fight" /9:26/; " - I subjugate" /9:27/; " - I en-
slave" /9:27/). The use of the indicative mood of the present tense expresses the last-
ing aspect of the described scenes and metaphors. Cf. R. E. Ciampa - B. S. Rosner,
The First Letter to the Corinthians, The Pillar New Testament Commentary, Eerdmans,
Grand Rapids, MI, 2010, 436, note 15.
 The christian faith as struggle and as renunciation 11

spheres whereas they describe Christian life in terms which originally

belong to the sphere of athletic competition.4
The use of various personal pronouns serves the paraenetic intention
of this passage (9:24-27) which from the viewpoint of literary genre can
be defined as an "example" (exemplum) with an exhortatory function.5
The exemplary function comes to the fore in the image of the runner
who wins (9:24), then in the image of the "competitor" who renounces
(9:25), as well as in the image of Paul, who as a "runner" and "boxer"
(9:26) "subjugates" and "enslaves his body" (9:27).

I. The context of the passage 9:24-27

The passage 1 Cor 9:24-27 is a compact textual unit, but at the same
time it is an integral part of the arguments and thoughts of the narrower
(9:1-27) and the broader (8:111:1) context.6 We shall first have a look
at the place of our passage within chapter nine (9:1-27), and then ex-
amine the function of the passage 9:24-27 in relation to the preceding
(8:1-13) and the following (10:1-33; 11:1) chapters.

4
Bringing together these different spheres through the use of divergent predi-
cates is one of the essential features of the metaphoric. Cf. O. Schwankl, art. cit.,
180-181. There are three elements which can be transported from the sphere of the
athletic competition to the sphere of the Christian life: orientation towards a goal,
maximal commitment and the indispensability of self-discipline (self-restraint). Both
the Christians and the competitors in an athletic fight have a common goal: obtaining
the victory prize ( /9:24c/), the wreath ( /9:25b/). But already here,
Paul leaves the sphere of sports when he points out that the goal of Christian running
is an imperishable wreath (9:25c).
5
An "exemplum" illustrates a certain idea in a convincing and clear way by means
of images which are immediate. Isthmian games would have been a concrete and well
known reality to the readers of the Letter, assuring that the metaphors drawn from ath-
letic competition would be understood and accepted as Pauls convincing answer to the
problems which appeared in the Corinthian Christian community. Cf. U. Poplutz,
op. cit., 288-289.
6
Cf. H. Conzelmann, Der Erste Brief an die Korinther, Kritisch-exegetischer
Kommentar ber das Neue Testament, Vandenhoeck & Ruprecht, 111969, 191. Also
cf. U. Poplutz, op. cit., 250.
12 Anto Popovi

1. The passage 9:24-27 within the chapter 1 Cor 9:1-27

The passage 9:24-27 is located at the end of chapter nine and it
functions as the conclusion of the entire previous part of this chapter
(9:1-23).7 There are some elements of stylistic continuity between this
passage (9:24-27) and the preceding verses of the chapter. As he did
earlier in this chapter (9:7.10b-11), Paul here uses metaphors, but now
these metaphors are taken from athletic competition (9:24-27), whereas
the metaphors he employed earlier were taken from the military sphere,
from agriculture and animal breeding (9:7-9). The entire chapter has
been written in the first person singular, except for the examples report-
ed by Paul in 9:7-10.10-14.24-25.8
There are also links in content with the previous verses, in the sense
that this passage (9:24-27) is a continuation of the previous verses of
this chapter (1 Cor 9:1-18) in which Paul explains his "ethics of calling",
which includes the renunciation of his apostolic right to sustenance.9
Paul goes into detail to explain the legal situation of the proclaimers
of the Gospel in order to show why he renounces his apostolic right to
sustenance (9:12b; 9:15.18).10 Renunciation is for Paul the indispensa-

7
Thus V. C. Pfitzner, Paul and the Agon Motif. Traditional Athletic imagery in
the Pauline Literature, Supplements to Novum Testamentum, Brill, Leiden, 1967, 85.
8
In this chapter (1 Cor 9) Paul speaks about himself more than in any other part
of this letter. Therefore, this chapter is of key importance for interpreting Pauls invita-
tion to the Corinthian Christians to imitate him. Cf. D. W. Ellington, "Imitating
Pauls relationship to the Gospel: 1 Corinthians 8.1-11.1", in: Journal for the Study of
the New Testament 33/3 (2011) 303-315, 306.
9
The right of the proclaimers of the Gospel to sustenance provided by the com-
munity is unquestionable. Paul proves this using a whole range of arguments (9:3-14),
which he takes partially from military life and husbandry (9:7.10), partially from
Scripture (9:8-10), partially from already established Christian praxis (9:5.6.11-12),
and ultimately from the instructions of the Lord himself that those who proclaim the
Gospel should live from the Gospel (9:14). Cf. A. Popovi, "Freedom and Right of
the Apostle", in: Antonianum LXXVIII/3 (2003) 415-445, 427, notes 27 and 28.
10
Pauls refusal to accept material support could have been interpreted as a
breach of relationship with benefactors and as an insult to the patrons, who probably
were the rich members of the Corinthian Christian community. Pauls explanation of
the reasons why he renounced their material support shows that his renunciation was
not motivated by anything other than his desire to remove any possible obstacle to the
acceptance of the Gospel (9:12b.15). Pauls gratis proclamation of the Gospel became
 The christian faith as struggle and as renunciation 13

ble means of obtaining his goal, the efficient proclamation of the Gos-
pel. To this priority Paul subordinates all the rest.11
It seems more difficult to discover the links in content between our
passage (9:24-27) and the immediately preceding textual unit (9:19-
23). Whereas passage 9:19-22 speaks about Pauls proclaimers adapt-
ability towards various ethnic and social categories of listeners, our pas-
sage (9:24-27) speaks about personal discipline and renunciation in the
corporeal-material sphere.
There are, however, some common elements of form and theme
between our passage (9:24-27) and the immediately preceding passage
(9:19-23).12 The first commonality is Pauls striving to take part in the
evangelical salvation. This theme is mentioned at the end of the previ-
ous passage (9:23) as well as at the end of our passage (9:27c).13 The

a living example of the Gospel itself and a paradigm of correct Christian behavior. Re-
nunciation and self-sacrifice in favor of the neighbor is a model of honest behavior,
because it demonstrates how to avoid relations of inequity and dominance among the
followers of Christ. Thus S. Joubert, "1 Corinthians 9:24-27: An agonistic competi-
tion?", in: Neotestamentica 35 (2001) 57-68, 66-67. Paul renounced his apostolic right
(/potestas) to sustenance and in that way he gained the authority (auctoritas)
that derives from his personal life example. He used his personal freedom in order to
serve all people. Cf. J. A. Harrill, "Paul and Empire: Studying Roman Identity after
the Cultural Turn", in: Early Christianity 2/3 (2011) 281-311, 300-301.
11
After the final sentence in 9:12 ("so as not to place an obstacle before the gospel
of Christ") the greatest concentration of the final clauses is in 9:18-23 (9:18b.19b.20
b.e.21b.22b.d.23b), which show that the goal of Pauls entire activity is the progress
of the Gospel. Paul was doing everything in order to gain the confidence of his listen-
ers and to gain them for the Gospel (9:19-22). Hence, Pauls entire activity aimed at
"winning over". This kind of gain justified all sorts of renunciation. This idea from the
previous verses (9:19-23) is also present in the verses in 9:24-27. Cf. O. Schwankl,
art. cit., 182-183.
12
Thus, for example, in both passages there is a frequent use of word ,
which appears five times (5x) in 9:19-23 and three times (3x) in 9:24-27. Cf. M.
Brndl, Der Agon bei Paulus. Herkunft und Profil paulinischer Agonmetaphorik,
Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Reihe 222, Mohr Sie-
beck, Tbingen, 2006, 191.
13
This degree of parallelism in structure between the second parts of these two
verses (9:23 and 9:27) suggests that these two verses were related in Pauls thought. Cf. D.
W. Ellington, art. cit., 310, note 25. Whereas in the preceding passage (9:19-23) Paul
speaks about his proclaimers adaptability in order to bring to all people the saving power
14 Anto Popovi

second commonality is the theme of Pauls self-enslavement for the sake

of the Gospel. Paul speaks about this at the beginning of the previous
passage (9:19: ) and at the end of our passage (9:27a-b:
).
These two neighboring passages also share the common theme
of Christian freedom. Namely, after having explained his understand-
ing of freedom using the example of his own proclaimers adaptability
(9:19-23), Paul now, once again, illustrates this specific understanding
of Christian freedom from the viewpoint of discipline and self-restraint
(9:24-27). Freedom is essentially freedom for others, as has been ex-
plained in the previous passage (9:19-23), but freedom is also freedom
from himself, as has been shown clearly in our passage (9:24-27) by the
images from the athletic competition.14

2. The passage 1 Cor 9:24-27 in the broader context of 1 Cor 8:111:1

According to the opinion of the scholarly majority, both the passage
9:24-27 and the entire chapter nine (1 Cor 9) are an integral part of the
broader discussion regarding "the meat sacrificed to idols" (8:1.4:
) which begins in chapter eight and extends up to the
beginning of chapter eleven (1 Cor 11:1). 15

of the Gospel, in our passage (9:24-27) Paul speaks about the indispensable requirement
of discipline and self-restraint for both the Corinthian Christians and for him, if they
want to attain "an imperishable prize". Thence, both passages contain the salvific goal. The
saving power of the Gospel is the inspiring motivation of Pauls entire activity, whether he
is adapting to others (9:19-23) or practicing self-discipline and self-restraint (9:26-27).
14
The images and comparisons used in 1 Cor 9:24-27 provide an additional
explanation of Pauls earlier arguments which clarified his renunciation of the right
to sustenance (9:3-18) as well as his selfless service of the Gospel (9:19-23). Cf. W.
Schrage, Der erste Brief an die Korinther. 2. Teilband: 1 Kor 6,1211,16, Evange-
lischkatholischer Kommentar zum Neuen Testament 7, Benziger, Zrich, 1995, 361,
note 491. As in the previous argumentation, Paul describes the correct use of Chris-
tian freedom, but now he is doing so by using the images of athletic competition. Cf.
J. Kremer, Der erste Brief an die Korinther, Regensburger Nues Testament, Pustet,
Regensburg, 1997,196.
15
Cf. A. C. Thiselton, The First Epistle to the Corinthians. A Commentary on
the Greek Text, The New International Greek Testament Commentary, Wm. B. Eerd-
mans, Grand Rapids, MI, 2000, 717-718.
 The christian faith as struggle and as renunciation 15

The question of the meat offered to idols was a delicate one, be-
cause this food was not only consumed in Corinthian pagan temples
and private pagan homes, but was also sold in the public marketplace.
This raised the question of whether Christians were allowed to take part
in public events in which they might expect to consume meat that had
been offered to idols, and whether they were allowed to buy meat in the
marketplace, if it may have originated from ritual sacrifices offered to
Hellenistic deities. Pauls answer to the questions pertaining to "meat of-
fered to idols" gives coherence to this broader textual unit (8:111:1).16
Pauls answer is carefully thought through and his arguments are
nuanced. He differentiates between ritual meals in the precincts of a
pagan temple (8:10) and meals in private homes (10:25-30). Paul pro-
hibits Corinthian Christians from taking part in pagan ritual meals
(10:14-22) but gives them permission to buy meat in the market place
(10:25-26) and to accept invitations to visit pagan households (10:27-
30). Pauls personal example (9:1-27) is a part of the extensive argumen-
tation about the correct use of the Christian freedom.17

16
Cf. U. Poplutz, op. cit., 256. At first glance it seems that the questions pertain-
ing to "the meat offered to idols" are of secondary importance. A closer look, however,
indicates that this text deals with the paradigm of Pauls ethics and with ever-relevant
questions of the relationship between "the progressive" and "the conservative" currents
as well as with the fundamental question of the correct use of Christian freedom. Thus
T. Sding, "Starke und Schwache. Der Gtzenopferstreit in 1 Kor 810 als Paradig-
ma paulinischer Ethik", in: Zeitschrift fr die neutestamentliche Wissenschaft 85 (1994)
69-92, 69.
17
Cf. U. Poplutz, op. cit., 250. The link between the broader context (1 Cor
8:111:1) and our passage (1 Cor 9:24-27) is the theme of renunciation and discipline.
The broader context (1 Cor 8:111:1) examines the correct use of Christian freedom
and several times states explicitly that discipline and self-restraint are the only correct
way of understanding and practicing Christian freedom, whereas this passage 1 Cor
9:24-27 speaks about discipline and self-restraint as preconditions for attaining the
goal. The "strong" members of the Corinthian Christian community, nevertheless,
were preoccupied only with the implementation of their own understanding of Chris-
tian freedom, which neither included self-discipline and renunciation nor took into
consideration the "weak" members of the same Christian community.
16 Anto Popovi

2.1. The connection of the passage 9:24-27 with the preceding chapter (1 Cor
8:1-13)
2.1.1. The stance of the "strong" members of the Corinthian commu-
nity. Paul is not addressing the "weak" (scrupulous) members of the
Corinthian Christian community, for whom the consumption of meat
sacrificed to idols is problematic (1 Cor 8:7.9.10.11.12). Instead, he is
speaking to the other group, consisting of the so-called "strong ones"
for whom the consumption of food offered to idols does not create any
problem whatsoever, because they have "knowledge" (8:1.4) and "free-
dom" (8:9: ). These "strong ones" are convinced that only one
God exists and that therefore pagan sacrificial offerings are pointless.
Consequently, food originating from pagan sacrificial offerings cannot
be "contaminated" and therefore can be freely consumed.
2.1.2. Deficient understanding of freedom. Paul does not directly
contradict the "theoretical" stand of the "strong" members of the Cor-
inthian Christian community, but he does supplement their view with a
higher principle: "Knowledge inflates with pride, but love edifies" (8:1).
In this way Paul integrates the social dimension of Christian freedom
into their reasoning, and in doing so he questions the self-conscious
freedom of the "strong ones". They are theoretically correct when they
claim that meat sacrificed to idols can be consumed. Christian freedom,
however, is not abstract and theoretical, but is inseparable from the con-
crete social situation of the Corinthian Christian community, which in-
cludes also the so-called "weak" members. What is most important for
correct Christian behavior is not abstract knowledge (1 Cor 8:8), but
love which seeks the well-being of others (8:1.13). Such a love is based
upon "self-restraint" and readiness to sacrifice. Otherwise, freedom can
become a stumbling block to those who are weak (8:9) and thus cause
the destruction of the "weak" brother for whom Christ has died (8:11).
A transgression against this brother, however, is a transgression against
Christ (8:12).
Paul is trying, therefore, to open the eyes of the "strong ones" to
the social dimension of the responsible Christian use of freedom, and to
help them see what "is edifying" (8:1; 10:23.33) and what is scandalous
(cf. 8:9; 8:13; 10:32). This is the source of Pauls request that the "strong"
members of the community willingly, for the sake of others wellbeing,
 The christian faith as struggle and as renunciation 17

renounce the consumption of the food (8:9-13), which in itself is lawful.

In this context the question of the consumption of food offered to idols
has become a test of the correct use of Christian freedom.
In the subsequent passage (9:1-23), Paul uses the example of his
own renunciation to strengthen his invitation to the "strong" members
of the Corinthian community to become self-restrained for the sake of
others (1 Cor 8:7-13).18
Paul further strengthens his earlier invitation to the "strong" mem-
bers of the Corinthian Christian community to renounce problematic
food (8:7-13) by using athletic metaphors which describe the renuncia-
tion and discipline () of contemporary competitors in athletics
(9:24-27).19
The "strong" members of the Corinthian Christian community live
out their freedom at the expense of others because by their liberty they
endanger the consciences of the "weak" believers. Unlike them, Paul lives
out his freedom not only by renouncing his own right (9:1-18) and not
only by adapting himself to others (9:19-23), but also through self-disci-
pline and renunciation (9:24-27).20
Freedom as self-control involves a constant and intensive struggle.
The images he employs of athletic competition (9:24-27) indicate that
Paul not only asks the "strong" members of the Corinthian Christian
community to be more discrete in order to protect "the weak" brothers,
but that he requires them to abstain totally from taking part in public
Corinthian festivities that are in any way connected with idolatry (8:13;
cf. 10:20-21). Otherwise, if they continue to take part in ritual meals,
18
Thus O. Schwankl, art. cit., 186-188. Paul illustrates this invitation to self-
restraint with three examples. The first one is Pauls personal example of renunciation
(9:1-23), the second example is the discipline of competitive athletes (9:24-27), where-
as the third example is the frightening event from Israels history (10:1-13). Cf. A. C.
Thiselton, op. cit., 708-709.
19
Paul asked the "strong ones" to renounce a right they considered themselves en-
titled to (8:9; 10:23) by adducing his own personal example (8:13; 9:1-27; 10:3311:1).
Cf. T. Sding, art. cit., 84. In these verses (9:24-27) Paul compares not only his hard
work for the Gospel but also his life according to the Gospel with competitive athlet-
ics. Cf. S. Joubert, art. cit., 57.
20
This passage (9:24-27), therefore, implicitly turns against the understanding of
freedom advocated by "the strong" ("wise") members of the Christian community. Cf.
W. Schrage, op. cit., 361-362, note 492.
18 Anto Popovi

which are an integral part of such festivities, then their Christian faith
is as pointless as aimless running (9:26b) or the blows of a boxer (9:26c)
beating the air.21

2.1.3. Deficient understanding of salvation.

This attitude of the "strong" Corinthian Christians, who failed to
consider the social dimension of the Christian freedom, was accompa-
nied by their exaggerated and inconsiderate surety that they were al-
ready in full possession of salvation and perfection. Seduced by "gnosis-
knowledge", these "free spirits" lived in a sort of spiritual exhilaration (cf.
1 Cor 4:8) but had lost sight of their own imperfection and the real
needs of the community.22
As a warning against such irresponsible convictions among the
"strong" members of the Corinthian community who believed that they
already were in the possession of eternal salvation, Paul stresses the dif-
ference between the race and the victory (9:24-27). He develops this
idea even further in the subsequent passage (1 Cor 10:1-13).

2.2. The connection of the passage 9:24-27 with the following chapter
(1 Cor 10:1-33; 11:1)
The passage 1 Cor 9:24-27 marks the end of the preceding chapter
(9:1-27) in which Paul illustrates, on his personal example, the correct
way of Christian use of freedom and right. The theme of discipline and
self-restraint for the sake of ones own salvation, which has been de-
scribed in 9:24-27, continues also in the following chapter (1 Cor 10:1-
33; 11:1).23

21
Cf. D. E. Garland, 1 Corinthians, Baker Exegetical Commentary on the
New Testament, Baker Academic, Grand Rapids, MI, 2003, 438-349.
22
The "strong" members of the community emphasized their own "knowledge"
and freedom, because they believed that through the power of the Holy Spirit they had
reached true understanding of faith in Christ. Cf. T. Sding, art. cit., 75.
23
The passage 9:24-27 functions as an introduction to the three subsequent
textual units (10:1-13; 10:14-22; 10:2311:1). The first textual unit (10:1-13) uses
an example from the Israelites history to illustrate how those who behaved without
self-discipline and restraint perished. Through this example Paul warns the Corinthian
 The christian faith as struggle and as renunciation 19

Metaphors in 9:24-27 from the sphere of athletic competition and

from Pauls personal example prepare the way for a transition to the sub-
sequent scriptural example of the Israelites wrong behavior (10:1-13).24
Paul refers to Scripture as the authoritative source and to an event from
the Israelites history with direct application to the Christians in the
Corinthian community.
Israel started off well in the event of exodus, but the majority of the
Israelites who participated in the exodus event did not enter the prom-
ised land (1 Cor 10:5). This can be compared with a runner who did not
reach the goal for lack of perseverance in self-discipline and restraint.
Just as all the runners run, but only one receives the prize, thus all the
Israelites participated in the blessings of exodus event, but they did not
all enter the promised land.
Corinthian Christians should understand their own situation in
light of the analogy of the competitors fight (9:24-27), but also in light
of Israels salvation history in the exodus event as well as Israels later fail-
ure caused by idolatry (10:1ss).25 After the encouraging example from
the athletic competition of the Hellenistic world (9:24-27), the example
from the Old Testament serves as a warning.
Paul interprets Israels history so as to encourage the Corinthian
Christians to identify with figures from Israels history. The Israelites of
the exodus event were "our fathers" (10:1), all of them were baptized
"in the cloud and in the sea" (10:2), "all" shared in spiritual food and
drink (10:3-4) and, like the Christians, they were connected in a spe-

Christians against the danger of complacent behavior. The second textual unit (10:14-
22) indicates that Christians who take part in Eucharistic communion should abstain
from any involvement with idolatry. The third textual unit (10:23-33; 11:1) entices the
Corinthian Christians to use their Christian freedom to Gods glory (10:31), for the
well-being of others and to edify the Christian community. Cf. R. E. Ciampa - B. S.
Rosner, op. cit., 434.
24
The conjunction " - for" in 10:1 has an explanatory function and connects
9:27 with 10:1-5, in the sense that in the immediately following text (10:1-13) Paul
adduces additional arguments in support of his earlier warning against possible rejec-
tion (9:27c). Cf. R. E. Ciampa - B. S. Rosner, op. cit., 445. The lesson which Paul
presented using images from athletic competition (9:24-27) he now develops further
through a concrete example from the period of Israels wandering in the desert. Cf. A.
Lindemann, op. cit., 217.
25
Thus R. E. Ciampa - B. S. Rosner, op. cit., 443-444.
20 Anto Popovi

cial way with Christ, "the spiritual rock" (10:4). Subsequently (10:6-13),
however, these figures with whom the Corinthian Christians are invited
to identify showed their inclination towards evil (10:6) and idolatry
(10:7), they committed sexual immorality (10:8) and they tested the
Lord (10:9), they murmured against him (10:10) and therefore they lost
their share in the goods of the redeemed life.26
The example of the frightening fate of the Israelites ("fathers"), who
were destroyed because of idolatry, shows to what kind of danger the
Corinthian Christians are exposing themselves because of their con-
nections with an idolatrous environment. Israels God is not an abstract
divine principle, who liberates from polytheistic superstitions, but a per-
sonal God, who demands absolute faithfulness. The "strong" Christians
should, indeed, not be afraid of the power of the pagan divinities, but
they should fear the wrath of their own God.27
The Corinthian Christians should, therefore, learn a painful and
frightening lesson from the example of the disastrous behavior of the
Israelites after the exodus event, so that they do not fall into the same
snare of destruction (10:11-12).
This example from the Old Testament, in which Paul presents a ty-
pological interpretation of the exodus event (10:1-13), is hence a con-
tinuation of Pauls previous arguments against the Corinthian Chris-
tians participation in pagan ritual meals (1 Cor 8:7-13).28 The negative
example of Israels behavior after the exodus event (10:1-13) provides
additional support for the stance Paul expresses in 9:24-27, that after
baptism the attainment of the salvific goal requires discipline and re-
straint.29

26
This is an instance of midrash, that is, a typological (ecclesiological) interpreta-
tion of the Old Testament narrative about the generations of Israelites during the time
of their wandering through the desert (10:1: "our fathers"). They "all" were under the
cloud and they "all" took part in the good of salvation (the word "all - " is used
five times in 10:1-4), but "God was not pleased with most of them". Cf. O. Schwankl,
art. cit., 189.
27
Cf. D. E. Garland, op. cit., 446-447.
28
Cf. G. D. Fee, The First Epistle to the Corinthians, The New International
Commentary on the New Testament, Eerdmans, Grand Rapids, MI, 2002, 433.
29
Cf. R. E. Ciampa - B. S. Rosner, op. cit., 433. Just as spiritual food (the man-
na) and spiritual drink (water from the rock) did not prevent the Israelites from com-
 The christian faith as struggle and as renunciation 21

Just as the Israelites had no unconditional surety of salvation, there

is none for the Corinthian Christians. The Christians possess the goods
of salvation "conditionally, on probation". That "probation" concretely
requires the "strong" members of the Corinthian Christian community
to refrain from food offered to idols for the sake of the "weak" brothers.
Paul mentions this theme once again in 10:23, and concludes the whole
section with the invitation that their behavior should not be scandalous,
but should instead serve the salvation of others, just as Pauls behavior
follows in the footsteps of Christ (10:32-33; 11:1).30 Paul invites the
Corinthian Christians to be his imitators just as he is imitating Christ
(11:1) and he defines Christ as the one who died for the "weak" brother
(8:11). By inviting the Christians to be his imitators, Paul is actually in-
viting them to imitate Christ who died for the "weak" brother. Christs
death for others becomes thus the standard and criterion of Christian
discipleship.31 In this way the ethical norm of Christian behavior is
christologically founded.

II. Exegetical-theological analysis of the key sports

metaphors in 1 Cor 9:24-27
In the first two verses of this passage Paul applies sports metaphors
to the Corinthian Christians (9:24-25), whereas in the remaining two
verses (9:26-27) he applies sports metaphors to himself.

A. Sports metaphors applied to the Corinthian Christians (9:24-25)

1. The running of the competitors and the winning of the prize (9:24)
The passage begins with a rhetorical question, "do not you know
- " (9:24a). This is the last out of ten occurrences of this rhe-
torical question in the First Letter to the Corinthians.32 Earlier in this

mitting idolatry and consequently being punished, neither are Christians who receive
the sacraments immune to the perils of idolatry (10:1-22). Cf. T. Sding, art. cit., 85.
30
Cf. O. Schwankl, art. cit., 189.
31
Thus D. W. Ellington, art. cit., 305.
32
The rhetorical question " " appears twelve times (12x) in Pauls letters.
Ten occurrences of this question appear in the First letter to the Corinthians (1 Cor
22 Anto Popovi

letter Paul used the rhetorical question " " in the context of the
internal divisions within the community (3:16), then in the context of
the lawsuits among Christians before the pagan courts (6:2.3) and in
the context of the problematic moral behavior of some members of the
Corinthian Christian community (cf. 5:6; 6:9.15.16.19). The last occur-
rence of this rhetorical question at the beginning of our passage (9:24)
indicates that a principle of axiomatic importance for the Corinthian
Christians is at stake here, whereas Pauls instruction which follows after
the rhetorical question tries to persuade the Corinthian Christians to
change their current stance.33
This rhetorical question functions as the introduction to a sen-
tence consisting of two parts (9:24), which distinguishes between "all"
() who participate in the race (9:24b) and the "one" () who re-
ceives the winners prize (9:24c).
Paul evokes the easily recognized idea of an athletic competition in
running (9:24), a footrace, by using key expressions such as "stadium"
(),34 "run" () and "receive the prize" ( ).35

3:16; 5:6; 6:2.3.9.15.16.19; 9:13.24), and two in the Letter to the Romans (Rom 6:11;
11:2). Joubert mistakenly reports the statistics of eleven (11x) instead of twelve (12x)
occurrences of this rhetorical question in Pauls letters. Cf. S. Joubert, art. cit., 63.
33
Rhetorical questions in this letter regularly signal the continuation of previ-
ous argumentation. Images which follow after this rhetorical question in 9:24 illumi-
nate the problem confronting the Corinthian Christian community, a problem about
which Paul has already spoken earlier (8:7-13). Cf. G. D. Fee, op. cit., 435. This rhetori-
cal question in 9:24 sometimes is defined as one of many forms of the rhetorical figure
"litotes" (litotes popularis). Namely, the question has been formulated negatively, but it
presupposes the affirmative statement, because the recipients of this letter knew well
the image of the runner, which has been described in the subsequent text. Cf. V. C.
Pfitzner, op. cit., 83.
34
This is the only use of the word "" in the New Testament to mean the
place where sports competitions took place. Otherwise, the word "stadium" has been
often used in the New Testament as a measure of length (cf. Matt 14:24; Luke 24:13;
John 6:19; 11:18; Rev 14:20; 21:16). Cf. A. Lindemann, Der Erste Korintherbrief,
Handbuch zum Neuen Testament 9,1, Mohr Siebeck, Tbingen, 2000, 214.
35
In the classical Greek language the technical term for the prize is a word ,
but this word does not appear in the New Testament. There is an attempt to explain
the difference between the words and in the sense that the word
indicates the prize from the perspective of handing over, whereas the word
 The christian faith as struggle and as renunciation 23

Paul points out that in a stadium all the competitors run, but only
one receives the winners prize (9:25).36 Paul immediately applies this
general rule about races (9:24b-c) to the Corinthian Christians and ex-
horts them to run so as to receive the prize (9:24d-e).37
This image of all who run and of only one who wins and receives
the prize is in itself clear.38 However, the application of this image to
the members of the Corinthian Christian community is problematic,
because it could mean that only one, and not many Christians, should
receive the prize of salvation. Indeed, all the members of the Christian
community should not only attempt to obtain the prize, but actually
obtain it.
It is therefore obvious that the emphasis of Pauls metaphor is not
on the difference between "all" who run and the "one" who receives, be-
cause that aspect of the metaphor cannot be applied to the life of the

indicates the prize from the perspective of the receiver. Cf. U. Poplutz, op. cit.,
264, note 106.
36
The image of "all" who run is understandable to all the members of the Corin-
thian Christian community, because not only men, but also women, boys and girls,
took part in competitions, even though these competitions were strictly separated by
gender. Cf. U. Poplutz, op. cit., 269. Written documents confirm womens participa-
tion in athletic competitions not only in Sparta, but also in other Greek cities as well as
in the panhellenic games in Delphi and in Corinth. Cf. A. Papathomas, "Das agoni-
stische Motiv 1 Kor 9.24ff. im Spiegel zeitgenssischer dokumentarischer Quellen", in:
New Testament Studies 43/2 (1997) 223-241, 235-236.
37
Paul uses the verb "run - " first in the context of a general rule regard-
ing competition in a race ("all run - " /9:24b/). Subsequently Paul re-
peats the same verb in the imperatival form while addressing the Corinthian Christians
(9:24d: run - ). Paul defines this invitation to run more precisely through the
adverb " - so, thus". The Corinthian Christians should "so run" as to receive the
prize. This imperative continues into a final clause, which mentions the goal of the run-
ning, which is the obtaining of the prize (9:24e). This final clause does not distinguish
between "all" who run and "the one" who wins, nor does it explicitly mention the prize.
Cf. W. Schrage, op. cit., 362.
38
It is true that at some competitions the first three places were rewarded. Such
were, for example, the local competitions in Alexandria or in Caesarea Maritima. At
the panhellenic games, however, there was only one winner and only one prize in each
athletic competition. Therefore, when Paul explicitly mentions "the one" () who
receives the prize, he is correctly describing the rules of the Isthmian games. Cf. M.
Brndl, op. cit., 226.
24 Anto Popovi

members of the Christian community.39 The emphasis is obviously on

the second part of this verse in which Paul invites all the members of the
Christian community to run in such a way ("so run - ") that
(all) receive the prize (9:24d-e).40
Paul does not emphasize the difference between "all" and the "one",
but the difference between running and victory. Pauls exhortation is:
"Run so that you win!" This phrase at the same time distinguishes be-
tween the present and the future. The running, or the effort to live a
Christian existence, is already under way, but it has not yet reached its
conclusion. The race has begun, but the runners have not reached the
finish line yet.41
By using this image Paul obviously wants to say that simply begin-
ning a Christian life does not assure the Christian of salvation, just as the
competitors walking onto the racetrack does not assure him the win-

When this image of "all" who run and "the one" who receives the prize is ap-
39

plied to the members of the Corinthian Christian community, then "all" the members
of the Corinthian Christians should become that "one" who receives the prize. Cf.
U. Poplutz, op. cit., 269. When this image is applied to the Christians, then rivalry
among Christians is excluded, and there remains only the invitation to maximal com-
mitment. Thus H.-J. Klauck, Erster Korintherbrief, Die Neue Echter Bibel 7, Echter
Verlag, Wrzburg, 1984, 69.
40
This exhortation ("so run that you may obtain" /9:24d-e/) is at the center of the
entire passage, because it takes over the theme from the previous image of the runner
who receives the prize (9:24b-c) and applies that image to the situation of the Co-
rinthian Christians. At the same time this exhortation points to the subsequent im-
ages, which show what needs to be done in order to obtain the prize and specify the
type of prize the Corinthian Christians should compete for (9:25). Thus G. D. Fee,
op. cit., 436. From this context it emerges that the type of "running" which brings the
prize (9:24) requires "endurance of all" (9:25) along with "discipline and self-restraint"
(9:25-27). Cf. R. E. Ciampa - B. S. Rosner, op. cit., 437-438.
41
There is still the risk for the members of the Corinthian Christian community
and for Paul himself (9:27c) that they, at the reward ceremony of the last judgment,
might remain empty-handed, hence the message for the present that all the members
of the Christian community are "on probation". Christian life is not a walk, or tem-
porary "jogging", but a competitive struggle. It was necessary, therefore, for Paul to
caution against the peril of thoughtless certainty that full salvation has already been
reached. Cf. O. Schwankl, art. cit., 188-189.
 The christian faith as struggle and as renunciation 25

ners prize.42 Pauls invitation to "running" ( ) traditionally

has been understood as a reminder that it is not enough to receive bap-
tism, but that it is necessary to persevere in the initial zeal of the Chris-
tian faith all the way up to the goal, until the very end.43
Paul is not trying to say that a Christian should defeat all rivals and
thus become "the one" () who wins over the others. Paul intends to say
that if Christians want to receive the imperishable wreath, they should
be engaged in living out the values of Christian faith "in the same way"
that the competitor who desires to win the prize is engaged in running
the race.44
The emphasis in this image is not on the contrast between "all
who run" ( ) and "the one who receives the prize" (

42
Cf. W. Schrage, op. cit., 364, note 507. Just as the competitor takes part in
the match with full commitment, thus also the Christian should live out his faith in
Christ with full commitment. For Christians the beginning of the race is the moment
when they become Christian. The running consists in sustaining their faith, whereas
the Christian faith manifests itself in constant running (cf. 2 Tim 4:7).
43
"Running" is a metaphor for the Christian life of faith from its beginning to its
end. Cf. M. Brndl, op. cit., 199. It is not enough to "accept the faith" (i.e. to begin the
race), nor does it suffice to enter "the stadium of Church", nor it is sufficient "only to run",
but the manner of running is important. Ignatius von Loyola, referring to 1 Cor 9:24,
emphasized the need to live the Christian faith with full commitment by quoting the
prophet Jeremiah: "Cursed be the one who does the Lords work negligently" (Jer 48:10).
One who is not running cannot obtain the winners wreath, even if he is standing or sit-
ting in the stadium. Cf. W. Schrage, op. cit., 373-374, notes 558-559.
44
The adverb " - thus" defines the imperative " - run" as an exhortation,
which should motivate Christians to work for the goal which is marked by the conjunc-
tion of purpose " - that". Another possibility is to understand this adverb " - thus"
as referring to the conjunction of purpose and to the subsequent final clause. In that case
the translation would not be "so run" but "run so that you obtain" Cf. W. Schrage, op.
cit., 364, notes 508-509. The context, however, suggests that the emphasis is on the run-
ning, on the quality of the running which brings the victory, therefore the adverb "
- thus" functions well as referring to the imperative " - run". It might be possible to
consider the verbal form " - run" not as an imperative, but as the indicative mood
of the present tense. In that case Paul would be confirming the actual, ongoing "running"
of the Corinthian Christians. The argument in support of this interpretation would be
the occurrence of the same verb in the indicative mood in the Epistle to the Galatians
where it describes the actual Christian life of faith (Gal 5:7: - you were run-
ning well). This isolated opinion is advocated by author V. C. Pfitzner, op. cit., 88-89.
26 Anto Popovi

), but on the manner of running ( ). In both ath-

letic competition and Christian life it is necessary to give ones best.45
Running by itself is not enough for victory; rather, the committed
running is of crucial importance.46

2. The endurance of the competitors and the wreath of victory (9:25)

The first part of this verse (9:25a) describes demanding preparation
( - endures all) as the necessary precondition which
"every" () "competitor" ( ) must fulfill if he wants to
obtain the prize, whereas the second part of the verse (9:25b-c) outlines

45
Paul exhorts all Christians to run "so", i.e., to show such a commitment in their
intimate attitude and in their external deeds, that they are like "the one" who in the race
wants to obtain the prize, since the winners prize for Christians is eternal salvation. Cf.
C. F. G. Heinrici, Der erste Brief an die Korinther, Kritisch-exegetischer Kommentar
ber das Neue Testament, Vandenhoeck und Ruprecht, Gttingen, 51896, 289.
Elsewhere Paul uses the verb metaphorically in order to describe the Christian
way of life (Gal 5:7) as well as his apostolic activity (Gal 2:2; Phil 2:16). Our passage is
particularly close to Phil 3:12-14, which also describes goal-oriented running and the
prize (; 3:14). Here Pauls "pressing on" is a consequence of his being possessed by
Christ (Phil 3:12). Cf. W. Schrage, op. cit., 365, note 510. The expression "so run" and
the emphatic pronoun of the first person plural () in 9:25b are the key for the inter-
pretation of the whole passage as paraenesis, which exhorts all Christians to compete for
the prize of salvation. Thus V. C. Pfitzner, op. cit., 88.
46
In the history of interpretation of this text particular attention was paid to the
expression "but one () receives the prize" (9:24). Thus Origen put the question as
whether only one Christian will be saved, and he answered that question by remind-
ing his audience that the whole Church is one body of Christ. Medieval interpreters
(Thomas Aquinas; Nicholas of Lyra) understood the word "one" () in a sense of
"few" (paucitas electorum). According to Jean Calvin all Christians should win, because
God does not want Christians to overtake each other nor hinder each other, but to
help one another mutually. J. H. Newman preached a sermon on 1 Cor 9:24 under
the title: "Many are called, but few elected". These citations regarding the history of
interpretation of the phrase "but one receives the prize" are taken from W. Schrage,
op. cit., 373, notes 555-557. The interpretation of number "one" in a sense that "one" is
Christ Jesus, who has won the victory and received the prize, and all who follow him
participate in that prize, solves the problem of the number "one", but it loses sight of
the message of this image, which invites "all Corinthian Christians" to run fully com-
mitted, since mere participation in the race is not enough to obtain the prize. Cf. D. E.
Garland, op. cit., 440.
 The christian faith as struggle and as renunciation 27

the distinction between the athletic and the Christian prize, between
the "perishable" () wreath ( /9:25b/) and the "imper-
ishable" ( /9:25c/).
The image from the previous verse, referring to the specific athletic
discipline of running (9:24), now reappears in the broader context of
competitive matches in general. The noun "competitor" ( )
is derived from the Greek verb "to fight" (). This verb can de-
note every kind of fighting or struggling between competitors. In that
sense this verb "" includes both the verb "run - ", which
was used in the previous verse (9:24), and boxing (), which is
mentioned in the following verse (9:26).47
The precondition for obtaining the prize, is discipline and self-
restraint ().48 The emphatic position of the adjective "every"
() at the beginning of the verse (9:25a) indicates that every partici-
pant in the athletic competition had to go through a period of intensive
training lasting for many months, enduring hardships and renunciations

47
Cf. C. F. G. Heinrici, op. cit., 289. The word "agon" () can indicate an
athletic competition, but it can also refer to a fight between soldiers at war. Cf. E.
Krentz, "Paul, Games, and the Military", in: J. P. Sampley (ed.), Paul in the Greco-
Roman World, Trinity Press International, Harrisburg, PA, 2003, 344-383, 345.
48
The verb " - restrain, exercise self-control" is a technical expression
for competitors training and preparation. From this verb "" is derived the
adjective "", which indicates one who has full control and power () over
himself. The same root also gives rise to the noun "discipline, restraint - ".
The verbal form "" appears in the New Testament, in addition to
9:25a, only in 1 Cor 7:9, where it indicates self-control in the sphere of matrimonial
relations (1 Cor 7:9). In Pauls letters, the noun form ( - restraint) appears
only in the Letter to the Galatians (Gal 5:23; also Acts 24:25 and 2 Pet 1:6 /2x/) in
the list of virtues which are the fruit of the Holy Spirit (Gal 5:23) and which are the
hallmark of the mature Christian life.
The word "" appears in the First Epistle of Clement, where it assumes
various nuances of meaning depending on the context: (1 Clem 35:2: "self-discipline
in holiness"; 62:2: "restraint"; 64: "self-control"). In Latin translation the Greek word
restraint () appears as several similar words: "disciplina, abstinentia, cas-
tigatio, mortificatio, whereas the Greek word "fight () is understood as "perse-
verance (perseverantia) through which one gains "virtue" ( - virtus). In this con-
text Origen describes Moses as "the great and strong athlete", who "fought to exercise
virtues". Cf. W. Schrage, op. cit., 375-376.
28 Anto Popovi

( ), in order to be ready for the competitors match.49

This was a general rule, binding for every competitor (9:25) if he wanted
to be prepared for the competition and to win the wreath of victory.50
The competitor prepared for an athletic match by training his body
and by refraining from all that in any way could be an obstacle to reach-
ing the desired goal. In that sense "" refers to a certain way of
life which should lead to victory. Competitors renounced not only "sin-
ful pleasures" but also normal forms of enjoyment, if these might be a
hindrance to reaching the defined goal.51
This understanding of "renunciation" and "restraint" () was
very important in ancient ethics. Ethically motivated renunciation was
advocated particularly by stoic philosophy, in the name of the ideal of
wisdom and for the sake of higher good and perfection. The concrete
forms of "restraint" were fasting and vigilance, i.e., restraint from food
and sleep, but also restraint from opulence and idleness, drunkenness
and pleasures. Practicing "restraint" in the worldly sphere of ephemeral
realities was understood as the way of obtaining the control of intellect
over sensual impulses and passions.52

From the perspective of the broader context of the entire chapter (9:12b.19-
49

23) the expression " " is of particular importance. In these verses

9:24-25 the emphasis is not on "agon, competition" but upon "renunciation", expressed
by the verb "". Thus V. C. Pfitzner, op. cit., 85-88. The adjective "all -
" in the expression "endures all - " is the object of the verb "re-
frain" (). It indicates all kinds of renunciations and all that the competitor
renounced. These renunciations included not only things which might be damaging
but also those things which were not contributing to the athletes readiness for com-
petition.
50
The training of competitors used to begin ten months before the athletic
games. Thirty days before the beginning of the competitions the athletes used to de-
clare under oath that they had been preparing for the competition over a ten-month
period. Thereafter the judges tested the fitness of the competitors in a process of selec-
tion (). Cf. M. Brndl, op. cit., 216-217.
51
Cf. W. Schrage, op. cit., 365, note 512. Paul applies this image to the situ-
ation of the Corinthian Christians. Christian "restraint and discipline" includes not
only the renunciation of some rights for the sake of others (1 Cor 8:7-13), but also the
avoidance of all that is incompatible with Christian "competition" (10:14-22). Cf. G.
D. Fee, op. cit., 436-437.
52
A similar understanding of "restraint" is found also in the works of Hellenistic
Jewish authors. Thus according to Philo of Alexandria "restraint" () includes
 The christian faith as struggle and as renunciation 29

When Paul speaks about "restraint" or "renunciation" (),

his specific understanding of this word in light of the Greek-Hellenistic
ideal of "restraint" () becomes evident. Namely, for Paul "re-
straint" is not the means of forging character, but of obtaining a higher,
"imperishable" goal (9:25).
Which concrete forms of restraint might Paul have had in mind?
For competitive athletes, restraint in the sphere of food and sexuality
was as important as disciplined exercise. Paul also sometimes mentions
the body in reference to food and sexuality (Rom 1:24; 6:12; 1 Cor 6:13;
6:18). Transgressions in this sphere, according to Paul, are an obstacle to
entering the Gods kingdom (1 Cor 5:11; 6:9-10).53
In principle Paul did not oppose the drinking of wine and the eating
of meat in and of themselves (cf. 1 Cor 8:1ss) nor did he oppose marital
life (cf. 1 Cor 7:8). He only wanted to remind his audience that every
victory has its price and that it requires renunciation. No one can obtain
a prize () without effort and commitment.54

not only mastery of the body and its instincts, but extends also to mastery of language.
In this way "restraint" leads to heaven and grants immortality (De Specialibus Legibus
4,112). Josephus ascribes "restraint" to the Essenes and compares "restraint" with the
control of the passions. For the quoted works of Philo and Josephus cf. W. Schrage,
op. cit., 366, notes 514-521; cf. also R. Garrison, "Pauls use of the athlete metaphor
in 1 Corinthians 9", in: The Graeco-Roman Context of Early Christian Literature, Jour-
nal for the Study of the New Testament Supplement Series 137, Sheffield, 1997, 95-
104, 99.
53
Pauls example was an exhortation to the Corinthian Christians to practice
bodily discipline in the sphere of food, primarily abstinence from meat sacrificed to
idols, and restraint from illegitimate matrimonial relationships, because otherwise,
they were exposing themselves to the peril of eternal condemnation, just as the Isra-
elites, after having been freed in the exodus event, were destroyed because of apostasy,
which manifested itself in idolatry, sexual immorality and greed (cf. 1 Cor 10:1-13).
Thus R. E. Ciampa - B. S. Rosner, op. cit., 442-443.
54
Without perseverance and self-discipline, without sweat and effort, even the
most talented cannot win the competition and obtain the prize. This is illustrated by
the fable about the tortoise and the hare, which has been ascribed to Aesop. According
to this fable the tortoise and the hare argued about which one could run faster. They
agreed to run a race and began to run. The hare was aware of his speed and he did not
care much about the race, but along the way he laid down and fell asleep. The tortoise,
however, was well aware of its slowness, and therefore was tenacious and passed by the
30 Anto Popovi

By implicit deduction a minori ad maius Paul applies this rule

to Christians, but at the same time, by setting up a contrast between
" - they then" and " - but we" (9:25c), he points out the
difference between bodily (athletic) and spiritual (Christian) competi-
tion. The participants in athletic events in the stadium compete for a
prize () which is perishable (), whereas "we", that is, Paul
and the Corinthian Christians, compete for the wreath which is imper-
ishable (9:25c).55
A wreath was a well-known symbol of victory and it was also used in
a metaphorical, figurative sense.56 The use of "wreath" () in that
metaphorical sense, as the image for winners prize in the "race" of believ-
ers life, was also well known in the Old and in the New Testament.57
Pauls expression "imperishable wreath" ( ) obvi-
ously indicates the eschatological prize. The "imperishable wreath" is an
image of the eternal life. The adjective "imperishable - " can also

sleeping hare, reached the goal and obtained the winners prize. For this fable cf. U.
Poplutz, op. cit., 265.
55
Paul stresses the qualitative difference between these two situations in which
it is necessary "to endure all" and he invites his readers to draw a personal conclusion
from this comparision. Cf. A. C. Thiselton, op. cit., 714. The winners wreath was a
sign of glory and social prestige and it stood for the highest earthly happiness. Never-
theless, some Greek Hellenistic writers relativized both the efforts the athletes invested
in training and the importance of victory as well as of the winners prize. Thus the
satirist Lucian of Samosata, in a discussion about athletic training, claims that the com-
petitors suffering is ridiculous because it is for nothing, or rather for a branch of an
apple tree or of a palm (Anacharsis, 13). Cf. W. Schrage, op. cit., 367-368, notes 530
and 532. Paul, however, does not deprecate the competitors effort, but builds on the
athletes motive for enduring strains (the perishable wreath), in order to draw parallels
to higher, Christian motivation (the imperishable wreath).
56
A wreath was used as a prize in diverse religious, social (private and public), political
and military events and occasions. For various types of wreaths and circumstances in which
they were used in the ancient world cf. W. Grundmann, "", in: G. Kittel - G.
Friedrich (ed.), Theologisches Wrterbuch zum Neuen Testament, Kohlhammer, Stutt-
gart, 1990, VII, 615-635, 616-622.
57
The Book of Wisdom uses the word "crown" to describe the eternal prize of the
righteous in the Lord (Wis 5:15-16). In the New Testament the word "wreath" appears
in several varying expressions: "wreath of life" ( Jas 1:12; Rev 2:10), "wreath of glory"
(1 Pet 5:4), "wreath of righteousness" (2 Tim 4:8). Cf. W. Schrage, op. cit., 368, note
533.
 The christian faith as struggle and as renunciation 31

indicate the risen body (1 Cor 15:42.50.53-54; cf. also Rom 2:8; 1 Pet
1:4; 5:4). This image of "imperishable wreath" indicates that the prize
of the Christian "race" has such great value that it should motivate the
everyday lives of the Corinthian Christians on an ongoing basis.58 For
the sake of this eschatological "wreath" (), it is worthwhile to
put forth maximal effort, deploying all ones energies and using all ones
strength to run towards the goal.59
Paul depicts Christians as moral fighters and competitors, who en-
dure all in order to reach the goal. That goal is the virtuous life, or ethical
perfection in accordance with the Gospel, which assures the prize of "the
imperishable wreath".60

B. Sports metaphors applied to Paul (9:26-27)

In these two verses (9:26-27) Paul speaks in the first person and uses
an additional sport image in order to present himself as an example of
the ideal Christian believers fight.61 To the image of the runner (9:26a)
Paul now adds the image of the boxer (9:26c) and by both these images
applied to himself he illustrates his own goal-oriented attitude.62

58
Cf. G. D. Fee, op. cit., 437. Just as preparation for an athletic competition and
the competition itself are inseparably connected, thus the achievement of the imperish-
able wreath is inseparable from the everyday practice of evangelical values in real life.
59
In this verse (9:25) just as in the previous one (9:24) Paul exhorts his readers.
In the previous verse Paul urged them to "run" (), and here he is exhorting them
to show "restraint and endurance" (). This is a case of a minori ad maius. In
other words, if the competitors in athletic games make such an effort in order to ob-
tain a perishable wreath, how much greater should be the effort of the Christians, who
await the imperishable wreath. Cf. M. Brndl, op. cit., 202.
60
In both "competitions" (in athletic matches and in Christian life), "restraint" is
the "endurance" of all possible. The former, however, takes place in the bodily-athletic
sphere, whereas the latter takes place in the ethical-moral sphere. Cf. C. F. G. Heinri-
ci, op. cit., 289.
61
By using the personal pronoun () and the inferential conjunction " -
therefore" (9:26a) Paul here applies to himself the athletic metaphors he used earlier.
By applying athletic images to his own personal life Paul uses himself as a model (cf.
8:7-13; 11:1) because he wants the Corinthian Christians to follow his example (1 Cor
11:1). Cf. D. E. Garland, op. cit., 442.
62
A single athlete is not likely to be able to perform well at both of these differ-
ent athletic disciplines (running and boxing). There are, however, documented cases
32 Anto Popovi

1. Not aimless running and not boxing as beating the air (9:26)
Paul now applies to himself the image of running (9:26a) and adds
a new detail to this image previously used in 9:24. Paul now defines his
running adverbially as running which is not "aimless" ( ).63
"Aimless" running brings no reward, nor does it lead to the goal.64 By
using this negative image Paul stresses his own example, particularly his
resolute orientation towards the goal of the eschatological reward (cf.
Phil 3:14). This firmly-established goal determines Pauls way of running
and his "restraint" ().65
It is necessary to persevere in "lawful" running (cf. Gal 5:7), because
only one who competes correctly can obtain the winners prize. Run-

in which the same athlete competed in more than one sport if the disciplines were
of similar type, such as, wrestling, boxing and pankration. Cf. A. Papathomas, art.
cit., 237. However, this does not create a problem on the metaphorical level, because
the images of these two different competitions convey a message that is partially the
same (goal-orientation determination) and partially complementary (discipline and
restraint).
63
Vulgata translates the expression " " as "non in incertum", treating it as
the adverbial form of the adjective "uncertain, unclear", which refers to the goal which
is "unclear, indistinctive", and not the person who is "uncertain" in relation to the goal.
Cf. A. C. Thiselton, op. cit., 714. In this case the adverb has an objective
meaning inasmuch as it does not refer to a person but to an action. Most authors sus-
tain this interpretation. Cf. M. Brndl, op. cit., 204, note 100.
64
Inasmuch as all the runners in a race have their eyes on the prize and none spare
their strength, some interpreters propose that the expression "aimless - " may be
read to mean "unlawful, irregular competition" (cf. 2 Tim 2:5 where "lawful competing
- " is mentioned). Cf. W. Schrage, op. cit., 538-539, note 537.
65
The comparison with "running" appears often in Pauls letters as a metaphor
for Pauls own activity (cf. Gal 2:2; Phil 2:16; 2 Thess 3:1), for effort (Rom 9:16), and
for life attitude (Gal 5:7). When Paul applies to himself the verb "to run" (1 Cor 9:26;
Gal 2:2; Phil 2:16), he uses this verb in the context of a competition. He understands
himself as a "competitor, fighter" () for the Gospel, who subordinates ev-
erything to the goal, which is the spreading of the Gospel. While serving the Gospel,
Paul prioritizes the goal, and not the prize. Cf. V. C. Pfitzner, op. cit., 99-100.108.
In Greek literature and in the Septuagint there are figurative uses of the verb "to run"
even outside the context of athletic competition. Thus, for example, Seneca says that
the soul must run the race (cursus), and the goal of the race is "summum bonum" (De
vita beata 9,3). Cf. A. C. Thiselton, op. cit., 713, note 273.
 The christian faith as struggle and as renunciation 33

ners must comply with the instructions of the competition and the rules
which prohibit interrupting the race or running astray.66
In the second part of this verse (9:26c-d) Paul goes from the im-
age of a race to the image of a boxing match, which he defines adverbi-
ally and expresses in the first person present tense ("thus I fight -
/9:26c/) as "not beating the air " ( , /9,26c/), i. e.,
he is not failing to strike a blow. Paul is not like an inexperienced boxer,
"who beats the air" instead of hitting his opponent with his fists, nor is
he like a boxer who does not take the fight seriously.67 By these images
Paul underlines the efficacy and precision of his blows, a precondition
for winning a boxing match.
Just as a true runner does not run aimlessly, thus a true boxer does
not beat the air. In this way Paul is stressing the difference between him-
self and an inexperienced, non-concentrated boxer, who hits out with
his fist, but misses the target.68

66
A competitor who does not abide by the official rules, but tries to create his
own rules or modify the goal of the competition, cannot obtain the winners prize. Ac-
cording to J. H. Newman, if a Christian prescribes for himself special rules of religious
life, then he holds a private understanding of Christianity. According to K. Barth the
Holy Spirit sets Christians in motion, a speedy motion which does not cease and in
which there is no stalling (Kirchliche Dogmatik, IV 2,420). This is not a motion in an
unknown direction, but one directed towards the goal of great and certain promises.
Cf. W. Schrage, op. cit., 374, notes 562 and 566.
67
The context indicates that Paul is not describing a fight against an imaginary
opponent (so called "", literally: "a fight against a shadow"), but a real fight,
in which an inexperienced boxer fails to hit a real adversary. The blows in ancient box-
ing mainly targeted the head of the opponent, because it was his weakest point. The
opponent, therefore, tried to avoid the punch by moving his head aside, so that the
oncoming blow finished in the air. Seneca mentions that in boxing it was allowed to
hit any part of the opponents body (Seneca, Ep. 78,16). Cf. W. Schrage, op. cit., 363,
note 498. Obsessed with the desire to win, some competitors in boxing and pankration
persisted in fighting to the death, inspired by the military slogan "victory or death". Cf.
M. Brndl, op. cit., 227.
68
Pauls intention in using the image of the boxer who does not beat the air is
more precisely defined by the previous parallel image of the runner, who is not running
aimlessly (9:26), and also by the contrast which is expressed by the subsequent verse.
Namely, unlike the boxer who hits his opponent, Paul subdues not his adversary, but
his own body (9:27a). Cf. R. E. Ciampa - B. S. Rosner, op. cit., 441.
34 Anto Popovi

2. Subjugation and enslavement of the body (9:27a-b)

After describing what his "boxing" is not (not "beating the air"
/9:26b/), Paul provides a contrasting (), positive description of
what his boxing is (9:27). It is Pauls subjugation () and "enslav-
ing" () of his own body ( ).
The last verse (9:27) of our passage comes as surprise, because it
jumps out of the logical flow of the previously used images. Having af-
firmed at the end of the previous verse that he is "not beating the air"
(9:26c-d), one might expect Pauls next statement in 9:27 to be that his
blows strike his opponent. However, in this verse it becomes evident
that the adversary against whom Paul is aiming, the one who is hit by
these targeted blows, is Paul himself.69 Paul "subdues" () his
body ( ).70 Pauls own body is the adversary against whom
Paul fights (9:27), or rather, Paul fights with himself. Just as the boxer
tries to overpower his opponent through blows of his fists, Paul obtains
control over his body by "subduing" it through renunciation, through

The verb "" in boxing means "to strike beneath the eye" and Paul
69

himself is the object of this verb. Paul is applying to himself the image of a boxer, but
since this image speaks about "self-discipline, restraint" (), then the object of
Pauls subduing is his body. This subduing of the body assumed the concrete forms of
Pauls voluntary endurance of hardships, including work with his own hands, in the
service of the Gospel (cf. 1 Cor 4:11-13; Acts 18:3). Cf. G. D. Fee, op. cit., 439.
70
Corporeality is the expressional frame of humans as fundamentally relational
beings. It is the sphere in which faith is lived and where Gods rule is manifested. Cf.
M. Brndl, op. cit., 212. The body should serve God (6:20; cf. 1 Thess 5:23; Rom
6:17-19) and righteousness (Rom 12:1). It should be a member of Christ (1 Cor 6:15)
and a temple of the Holy Spirit (6:19). But the body indicates also that dimension of
human being which belongs to the old order (Col 2:11; cf. Rom 6:6), which is under
the law of sin (cf. Rom 7:23). It is necessary, therefore, to subdue the body, or rather,
the inclinations of body, which could end up in sin. Paul does not allow these bodily
inclinations to take power over him. Therefore, like a boxer who beats his adversary,
Paul subdues his body and through self-discipline, he masters corporeality. The effect
of this subjugation of the body is that it is subordinated to moral willpower and in that
way the members of body become the instruments of righteousness (Rom 6:13). Thus,
in the sphere of the body and corporeality, it becomes evident to whom a human being
really belongs. Putting off "the old man" and putting on "the new man" (cf. Eph 4:22-
24) does not happen without employment of "force". Cf. A. Koch, "Paulus und die
Wettkampfmetaphorik", in: Trierer Theologische Zeitschrift 117/1 (2008) 39-55, 53.
 The christian faith as struggle and as renunciation 35

hard work, through enduring destitution and hardships, pain and deadly
perils (cf. 1 Cor 4:11; 2 Cor 4:8-10; 6:4-10; 11:23-29; 12:10).71
Pauls subjugation of his own body (9:27), his fight against himself,
is not an expression of Pauls hostility towards his body as a sinful real-
ity, but concerns the subordination of his body to his goal of service (cf.
1 Cor 4:11-12). Therefore, the meaning of this verse is positive (9:27),
because together with the previous verse (9:26) it describes what Paul is
doing in order to be ready for competitive struggle. Paul does not beat
his body as if it were an enemy he should defeat. The verb "subdue, sub-
jugate" () here refers to the training of the body in order to
become an effective instrument in service of the Gospel and by living in
accordance with the Gospel.
Pauls fight against his very self assumes also the form of "enslave-
ment" of his own body (), so that it becomes subdued to the
rule of the spirit.72 The body is not the enemy of spiritual life, but its
instrument. "Enslaving" of the body (9:27b), like "subduing" (9:27a), re-
fers to exhaustive training for athletic competition, since only through
disciplined training can the body be prepared for maximal achievement.
"To enslave" ones own body, in this context, it means to place it, without
any restrictions, in service to God through service to ones neighbor (cf.
9:19).73 In this way the image of the competitors match in 1 Cor 9:26

71
This is not a question of Pauls ill-treatment of his own body, but of his con-
scious endurance of all hardships which are related to his proclamation of the Gospel.
Cf. C. Wolff, Der erste Brief des Paulus an die Korinther, Theologischer Handkom-
mentar zum Neuen Testament VII/2, Evangelische Verlagsanstalt, Berlin, 22000, 207.
72
The verb "enslave, subdue - " indicates that Paul puts his body into
the service of the Gospel (cf. 9:19: ; " - body" from 9:27 is parallel to "my-
self - " in 9:19). This Pauls "enslaving" of his own body (9:27b) recalls his earlier
statement that he had made himself the slave" to all (9:19: ),
whereas the goal of Pauls "subduing" and "enslaving" ("lest I would be rejected /exclud-
ed/ - " /9:27c/) from the point of view of the content is the
continuation of earlier goal of running ( - prize /9:24c/;
- imperishable wreath /9:25c/).
73
This positive function of the body is emphasized by Pauls earlier order to the
Corinthian Christians to glorify God in their bodies (1 Cor 6:20). Cf. R. E. Ciampa
- B. S. Rosner, op. cit., 440. Paul evaluates positively the many members of the body,
which have an important function for the body as a whole (1 Cor 12:14ss). Pauls
hands served him to earn a living through manual work (1 Cor 4:12; 1 Thess 2:9; cf.
36 Anto Popovi

(running, beating) becomes in 1 Cor 9:27 (subduing, enslaving) the

description of Pauls preparation of his own body for an "athletic" fight,
which in Pauls case consists of serving others through the Gospel.74
Pauls "enslaving" of his body means that he is subduing his exist-
ence to the rule of the Lord (cf. 1 Cor 6:13.19). Paul masters himself so
that the Lord can take power over him. This rule of the Lord over Paul
enables Paul to fight against his very self and to become free from him-
self, for the well-being of others (cf. 1 Cor 10:24.33).
In the history of interpretation of particular interest was the ex-
pression "I subjugate my body and enslave -
" (9:27). The Christian ascetics, who scourged and mortified
their bodies in public or in private, referred precisely to this expression
in 1 Cor 9:27.75
This expression, however, should not be understood exclusively as
the invitation to mortify the body, but should also be interpreted as an
invitation to self-discipline in a broader sense as the basis of a humble
and selfless life attitude. "Subjugation" and "enslavement" of the body, as

Acts 18:3; 20:34), and his feet made it possible for him to walk the long distances and
stressful journeys. When Paul speaks about competitions in running and boxing (1
Cor 9:26-27), then he is expressing this positive evaluation of feet and of hands. Cf.
R. Metzner, "Paulus und der Wettkampf: Die Rolle des Sports in Leben und Ver-
kndigung des Apostels (1 Kor 9.24-7; Phil 3.12-16)", in: New Testament Studies 46/4
(2000) 565-583, 570.
74
When using the verbs "subjugate - " and " - enslave"
(9:27a-b), Paul departs from the previous description of an athletic match (9:26) and
returns to the central idea of this passage, "self-discipline, restraint - ", which
prepares one for the struggle between competitors. Thus V. C. Pfitzner, op. cit., 91-
92. In this way the ideal of competition in an athletic match gives way to Pauls key idea
of serving. Cf. H.-J. Klauck, op. cit., 69.
75
"The history of influence" ("Wirkungsgeschichte") of this expression in the
sphere of ascetism also reveals the deficient forms of mortification, for example, when
the external forms of rigor did not serve the Gospel nor contribute to the purification
of inner feelings and impulses. These deficiencies and superficialities in the practice
of past ascetics should not lead to general condemnation of all the mediaeval ascetic
forms and methods. Such a condemnation is particularly inappropriate if comes from
those who do not get out of bed on time or from those who cannot abstain from light-
ing a cigarette. Christian ascetics should get involved in the fight against such ridicu-
lous and shameful deficiencies in self-discipline and restraint. Thus W. Schrage, op.
cit., 376, note 584.
 The christian faith as struggle and as renunciation 37

forms of self-discipline, are always relevant, because human beings will

never be completely free from the evil inclinations which should be sub-
dued.76

3. Lest the herald, Paul, be excluded (9:27c)

At the very end of this verse, Paul justifies the "subjugation" and "en-
slaving" of his own body (9:27a-b) by speaking of his fear that he might
be excluded from the very same salvation which he was announcing to
others (9:27c).
In the concluding phrase ("lest I would be ... rejected" /9:27c/) it
becomes obvious that Paul himself is trying to reach the goal ( /
) which he proclaims to others as the highest goal: "the imper-
ishable wreath" ( ).
Paul has not yet reached the goal, nor has he obtained the prize,
and he is speaking explicitly about the possibility that he could be "dis-
qualified" ().77 This possibility that Paul might be "excluded"
(), although he had proclaimed the Gospel to others (9:22.27),
trying "to save at least some" (9:22), indicates undoubtedly that the mere
proclamation of the Gospel does not assure salvation to the proclaimer.78

76
Protestant condemnation of mediaeval ascetic deficiencies has led to the almost
complete disappearance of the themes of renunciation and self-restraint from Protes-
tant ethics, because these themes were considered old-fashioned or Catholic themes.
This view is expressed by the contemporary German Evangelical author W. Schrage,
op. cit., 378, note 595. Nevertheless, current Protestant reading of the passage 1 Cor
9:24-27 inspires critical reexamination of their own forgetfulness of the justified mo-
tives and forms of Christian self-discipline and restraint. That idea is expressed by the
contemporary American exegete Fee, who says that today there are perhaps too many
Christians who have lost sight of the eschatological goal of their own life and who
therefore run aimlessly if they run at all and if they participate in the "competition" in
the first place. Cf. G. D. Fee, op. cit., 441.
77
In the Letter to the Philippians Paul expresses this goal-oriented idea and con-
sciousness that he is not yet in full possession of salvation and perfection, although it
is unquestionable that "Christ Jesus took hold of him" (Phil 3:12-13). However, in the
Letter to the Philippians, Paul does not mention the possibility of his own "disqualifi-
cation" or "rejection".
78
Pauls concluding motivation in 9:27c includes the thought which he expressed
in the previous passage (9:19-23), where he describes the goal of his proclaimers ef-
38 Anto Popovi

The expression "after preaching" ("", literally: "having

preached") refers to Pauls activity of proclaiming the Gospel and invit-
ing Christians to moral behavior, discipline and commitment (cf. 1 Cor
1:23). In that sense, the use of the verb "proclaim" () here is
not metaphorical, but literal. Hence, the verb "to proclaim" indicates
here Pauls activity of proclamation (9:27; cf. 9:14.18.23). In Pauls let-
ters the verb refers to the proclamation of either Paul himself
or of other proclaimers. The contents of this proclamation could be:
"the word of faith" (Rom 10:8), "Christ crucified" (1 Cor 1:23), "Christ
who has been raised from the dead" (1 Cor 15:12), "Christ Jesus" (2 Cor
1:19; 4:5), "Jesus" (2 Cor 11:4), "the Gospel" (Gal 2:2; Col 1:23; 1 Thess
2:9).79
The noun herald () derives from the verb "proclaim" ()
and it can refer to the "herald" at the athletic games, who announced
the rules of competition, then invited the competitors to enter the race
track, and, accompanied by the trumpet, solemnly proclaimed the name
of the winner. This "herald" at the sports games in ancient Greece did
not himself participate in the athletic competition, whereas Paul is both
the "herald-proclaimer" of the salvation to others and at the same time a
participant in the struggle between competitors for salvation. Paul has,
therefore, modified this image of the "herald" at the sport games, by us-
ing the word "herald" to describe both the activity of proclamation and

forts by using the final clauses ("to ... win" /9:19.20.21.22/; "to ... save" /9:22/). The
same goal is expressed by negative final clauses ("so as not to place an obstacle to the
gospel of Christ" /9:12/; "so as not to make full use of my right in the gospel" /9:18/).
Only at the end of the previous passage does Paul mention the goal of renunciation
in relation to his own person ("so that I too may have a share in it" /9:23/). Cf. V. C.
Pfitzner, op. cit., 92. The last verse of our passage (9:27) recapitulates in a certain way
the arguments Paul previously presented in support of his apostolic right (9:1-18) and
of Christian freedom (9:1a.19-22), in the sense that Paul renounced the use of his ap-
ostolic right by using his freedom to adapt to others in the proclamation of the Gospel.
Cf. U. Poplutz, op. cit., 249.
79
Cf. V. C. Pfitzner, op. cit., 95. Paul uses the verb " - preach, proclaim"
in order to describe public proclamation, whereas the verb " - proclaim the
Good News" emphasizes more the content of the proclamation. As the philosophers pro-
claimed their teachings publicly, so too did Paul proclaim the Gospel in public places (in
synagogues, on Areopagus). Cf. R. F. Collins, First Corinthians, Sacra Pagina Series 7,
Liturgical Press, Collegeville, MN, 1999, 362.
 The christian faith as struggle and as renunciation 39

activity of competition. Paul not only proclaims to others the Gospel as

the norm of the Christian life, but he himself abides by this norm which
he proclaims to others. In this sense Paul is both the proclaimer and a
competitor. However, Paul is not a herald in the sense that he announces
the "winners", i. e., those who will be pronounced saved at the last judg-
ment, since he is subject to that judgment himself along with others (cf.
1 Cor 4:4-5).
Pauls observation that, after having proclaimed the Gospel to oth-
ers, he himself might be "excluded" (), indicates that the mes-
sage of the Gospel is binding not only for the recipients and listeners but
also for Paul as the proclaimer. Pauls duty is not only to announce the
Gospel to others, but also to live personally in accord with the Gospel, if
he does not want to be "excluded".80
Pauls statement that he had to be strict with himself for the sake
of salvation, lest he be "excluded" from the Good News of salvation he
announced to others (9:27c), functions in the present context as instruc-
tion and as warning to the "strong" members of the Corinthian Christian
community, who were thoughtlessly cocksure that they already were the
unconditional heirs of salvation, regardless of how they implemented
Gospel values in their daily life.
Paul was firmly convinced of the universal saving power of the Gos-
pel (cf. Rom 1:16). But the possibility of exclusion from salvation was
not an impossibility for him, as is shown by the example he gives in 1
Cor 10:1-13 from the Old Testament history of salvation.81

80
This adjective () appears only in Pauls letters (Rom 1:28; 1 Cor 9:27;
2 Cor 13:5-7; 2 Tim 3:8; Titus 1:16) and in the Letter to the Hebrews (Heb 6:8).
There are some attempts to interpret this adjective to mean "disqualified", that is, as re-
ferring to the athlete who did not qualify in the pre-competition and he was excluded
from the final competition. Cf. W. Schrage, op. cit., 372, note 551. This image of
exclusion from further competition here would imply exclusion from the reality of sal-
vation which is conveyed by the Gospel. One reason why Paul could be excluded might
include any potential divergence between what he proclaimed and how he lived. In his
Letter to the Romans, Paul himself criticizes the Jews for a similar inconsistency: they
knew the Law well and they even taught the others, but that did not have any effect on
their personal real life behavior (cf. Rom 2:21-22).
81
Paul illustrates his stern warning against the exaggerated self-confidence of "the
strong" by showing that he himself must be careful in his Christian life. Paul corrobo-
rates this admonition by bringing up an Old Testament example (1 Cor 10:1-5) which
40 Anto Popovi

Through this statement (9:27c) as well as through the previous ath-

letic metaphors, Paul reminds the Corinthian Christians that the race of
Christian life is not yet finished. The believing Christian is somewhere
in between the start and the goal, while the final outcome of the race is
undecided. In that sense, metaphors of athletic competitions do func-
tion simultaneously both as exhortation and as admonition, inasmuch
as the lack of "restraint" and of "discipline" inevitably will not bring the
prize, but instead will cause "exclusion" from the competition.82 But, un-
like defeat or exclusion in an athletic competition, where the defeated
competitor may return on the next occasion in order to become the win-
ner and obtain the prize, in the spiritual competition it is a question
of lifes final outcome, and therefore in the case of defeat or "exclusion"
there is no possibility of a new attempt.83
This concluding phrase (9:27c), which explicitly mentions the es-
chatological motivation of Pauls self-discipline, was applied to preach-
ers even in the early Church, as an invitation and warning that they
themselves practice what they proclaimed to others.
The concluding statement (9:27c) unequivocally opposes any uni-
lateral emphasis on the proclaimed content, while overlooking the role

shows how exaggerated self-confidence led to the destruction of many Old Testament
Israelites. He applies this example to the Corinthian Christian situation (1 Cor 10:6-
13). Cf. W. Willis, "An Apostolic Apologia? The Form and Function of 1 Corin-
thians 9", in: Journal for the Study of the New Testament 24 (1985) 33-48, 38-39. Paul
worries that although the Corinthian Christians have knowledge, they nevertheless
might be found unworthy of Gods presence (cf. 2 Cor 13:5; 2 Tim 3:8; Titus 1:16).
Cf. D. E. Garland, op. cit., 444.
82
Thus O. Schwankl, art. cit., 191. The word "" can mean "declared
false, proved worthless" in the case of precious metal becoming worthless (cf. Isa 1:22;
Prov 25:4), or in the case of forged coins. The Letter to the Hebrews describes the
meaning of this word in reference to the sterile land which has been declared "worth-
less, and near to being cursed. It will end by being burnt" (Heb 6:8). Paul feared that
the Corinthian Christians, because of their social and cultural links with idolatry and
because of the way they separated personal salvation from the command to love their
neighbor and from the obligation of absolute fidelity to the Lord, might be declared
"worthless" and "rejected" like the generation of the Israelites in the exodus event. Cf.
D. E. Garland, op. cit., 443.
83
Thus Philo, De Praemiis et Poenis 1 6. This quotation of Philo is taken from
D. E. Garland, op. cit., 442.
 The christian faith as struggle and as renunciation 41

of the preacher as an authentic witness to the truth of the Gospel. The

preacher contributes to the fruitfulness of the Gospel not only through
the proclamation but also by truthfully living out the Gospel. Pauls con-
cluding statement goes even further, insisting on the importance of the
preachers practice of the proclaimed content, not only so that the Gos-
pel can be effectively shared, but so the preacher himself may be saved.
Paul shows that the Gospel is the driving force of his competitive
fight in all stages, beginning with the rules of the competition and pass-
ing then to the preparation of the competitor, then the competition it-
self and finally the goal and reward.84

Conclusion
The passage 1 Cor 9:24-27 occurs within the broader context of the
First Letter to the Corinthians (1 Cor 8:111:1), which deals with the
ethics of living in Christian community. It follows a warning (1 Cor 8)
to the "strong" members of the Corinthian Christian community that
they should be considerate towards the "weak" members and willing to
practice restraint for the sake of others. This reminder constitutes the

84
The statements of our passage 1 Cor 9:24-27 about the importance of Chris-
tian engagement for achieving the eschatological goal (salvation) have been often con-
nected in the doctrine of justification with Pauls statement in the Letter to the Ro-
mans that Gods mercy comes first, and not human effort (Rom 9,16). St. Augustines
statement that Christian faith and life "are not the work of the one who ... runs, but the
work of merciful God" (Letter to Vitalis 4,12) is based upon the quoted verse from the
Romans. This citation of Augustines Letter to Vitalis is taken from W. Schrage, op.
cit., 377, note 587. But in the "Decree concerning Justification" (Decretum de iustifica-
tione), the Council of Trent warned against the idea that one can reach the glorification
with Christ by faith alone, without suffering with Christ (Rom 8:17) (XI, 66). The
Decree subsequently quoted 1 Cor 9:24-27 (XI, 68). Cf. "Decretum de iustificatione",
in: H. Denzinger - P. Hnermann, Enchiridion symbolorum definitionum et dec-
larationum de rebus fidei et morum, 1520-1583, 1538. Indeed, salvation is Gods
merciful gift (cf. Rom 9:16). But through Gods merciful gift, the newly born and re-
newed human being is obliged to respond by living out Christian virtues with commit-
ment. In that sense, Paul did not consider working "harder than all the others" to be his
personal merit but the fruit of Gods grace (cf. 1 Cor 15:10-11) or a consequence of the
fact that Christ "took hold of Paul" (cf. Phil 3:12).
42 Anto Popovi

background of this passage (9:24-27), which on its deepest level speaks

about the correct understanding and practice of Christian freedom.
Unlike the "strong" members of the Corinthian Christian commu-
nity, who have lived their liberty by disturbing the faith and conscience
of the "weak" members of the same Christian community, Paul shows
through images of athletic competition that the correct living out of
Christian faith must unavoidably include the willingness to sacrifice.
Just as discipline and restraint are binding for competitors in ath-
letic games, discipline and restraint are indispensable for the believing
Christian. It is not possible to reach the goal of Christian life without
effort and renunciation; just as in the world of sports no competitor can
obtain the winners prize without effort and sacrifice. The imperishable
wreath is the goal of the believers "competitive fight". Renunciation and
self-discipline () are indispensable in order to reach that goal.
Paul proves this also on his own personal example. Wrestling against
himself, Paul subjugates his body and puts it into service of the procla-
mation of the Gospel, demonstrating that he is motivated above all by
the goal of salvation, by his desire to announce salvation to all and, in
turn, not to be excluded himself from the saving reality of the Gospel.
Paul capitalizes on the positive and attractive meaning of the sport
metaphors, but gives these "borrowed" images a specific, Christian in-
terpretation, exhorting Christians to stick strictly and with full commit-
ment to the rules of the evangelical life.
Anton Popovic