Commentary on 1 Corinthians
In a third way, as follows: know you not, as though he were saying: but for this reason I run like this, because although there may be many runners, still few are winners. For know you not that they that run in the race, all run indeed, they are the same in labor, but one receives the prize, that is, for the race? For the stadium is large where the runners run, because Hercules is said to have stood there. But they complete the race in 125 paces. And it is called a stadium from standing, for Hercules ran so many steps and afterward he was standing and resting; at the boundary of this area something was placed that was the prize for the race, like a horse or a purple cloth, and this is called the award. And although in this race many ran, only one received the award, namely, the one who accomplished it the fastest. In the same way, in the spiritual race, only one, namely, the one who perseveres, receives the award. For whoever perseveres until the end, he is the one who will be saved.
Next, when he says, so run, he advises them about the running. There three things are involved: a strenuous act: run; the due manner: so; and the best end: that you may obtain.
Therefore he says, so, as though he were saying: because one receives the prize, so run, remaining in the way of truth, that you may obtain the prize of eternal life. Let us run by patience to the fight proposed to us (Heb 12:1).
501. Next, when he says but everyone who strives for the mastery, he shows that in the contest one has to contend unencumbered.
There he first deals with the fight of those competing; second, the firm form of the fighting, at refrains himself from all things; third, the due reward for those fighting, at and these indeed that they may receive.
The first thing is of necessity, namely, to fight; the second thing of virtue, namely, to abstain; the third thing is of happiness, namely, to receive the crown.
Therefore he says everyone who strives, as if he were saying: truly, it must be done this way, which is clear from this example: for everyone who strives for the mastery refrains himself from all things that hamper him. For this reason they also competed naked in the gymnasiums.
Be careful, as Augustine says, because many comparisons are drawn from things that are not praiseworthy.
Next, when he says and these indeed that they may receive a corruptible crown, he refers to the reward for those fighting; and first those fighting materially; second, those fighting spiritually, at but we an incorruptible one.
Therefore he says and these indeed refrain that they may receive a corruptible crown, which is a little thing. But we should refrain so that we receive an incorruptible one, namely, the crown of life, of which St. James speaks: blessed is the man who endures temptation, for when he has been proved (Jas 1:12).
502. Next, when he says I therefore so run, he sets the example of both, namely of running and fighting.
He first deals with his race in the accomplishment of good; second his fight in the victory over evil, at I so fight; third, the reason of both deeds at but I chastise.
503. Therefore he says I therefore, as though saying: because such a crown is saved, I therefore so run, by doing good, not as at an uncertainty, that is, so that I am unsure of the prize. For someone runs at an uncertainty who does things such that he can hope about certain things, but despair of others.
All things instruct to the good: both apostolic persons, who he refers to with that I; and implied forms, which he notes with that so; and strenuous action, which he refers to at run; and hoped-for rewards, which he refers to with not as though at an incertainty. I did not run in vain, nor in vain did I labor (Phil 2:16).
504. I so fight against enemies, struggling to the finish against evil, not as one beating the air, that is, not only by words, but by deeds: for the kingdom of God is not in speech but in power (1 Cor 4:20). Or not as one beating the air, that is, not by foolishly wearing myself out, while not injuring the adversary.
The perfect man will be like this, if he behaves so that he is directed in his confession: I will recount to you all my years in the bitterness of my soul (Isa 38:15), devout in praying: pray then, like this: our Father, who art in heaven (Matt 6:9), and effective in preaching: so speak, and so do (Jas 2:12).
These three things pertain to the act of an upright mouth, so that the confession is directed to God and one’s neighbor, prayer to God alone, preaching to one’s neighbor alone.
Strong in fighting. Hence, I so fight: whoever has overcome, shall be dressed so in white garments (Rev 3:5). Patient in enduring: thus Isaac, thus Jacob, thus Moses, and all who pleased God, passed through many tribulations, faithful (Jdt 8:23). Careful in guarding: go up to the mountains, lest by chance they happen upon you when they return. . . and so you will go on your way (Josh 2:16).
The first one is because of the evil of guilt, namely, the fight; the second, against the evil of punishment, namely, patience; the third, against the evil of temptation, namely, watchfulness.
Kind in forgiving: so it is not the will of your Father (Matt 8:14). Considering oneself useless: so also you, when you have done all that is commanded (Luke 17:10). Anxious in pleading one’s own case: but let a man prove himself: and so let him eat of that bread (1 Cor 11:28).
The first counteracts the malice of one’s neighbor; the second shows the goodness of God; the third shows the uncertainty about one’s own state.
Humble in yielding: thus it befits us to fulfill every justice (Matt 3:15). Nimble in advancing: hence here he says, so run, that is, advance in the good, that you may obtain. Steadfast in persevering: hence here he says: so run: so remain in the Lord, beloved (Phil 4:1). Renowned in conduct, as said above: let a man so account of us as of the ministers of Christ (1 Cor 4:1).
The first regards beginners; the second, the proficient; the third, those persevering; the fourth, the perfect.
505. Next, when he says but I chastise my body, he refers to the reason for both of the aforementioned things. For he first refers to the austerity of life; second, to the entrusting of doctrine, at lest perhaps; and third, to the reason for harmony between both, at I myself should become a castaway.
Therefore, he fulfills by deed what he teaches in words, lest he condemn himself by his own mouth. And this is what he says but I chastise my own body, by the refusal of evil, when he rejects the illicit movements of the flesh. Therefore, I chastise, not kill, my body, not only something outside me. May you present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service (Rom 12:1). And bring it into subjection by the working of good, namely by compelling the body to serve the spirit and by subjecting my sensuality to reason, just as is written of Blessed Martin: he compelled his flesh to serve his spirit. And I do this, lest perhaps, when I have preached to others—Augustine says: the Apostle has frightened us by his fear; for what will the lamb do, where the ram fears and trembles?—I myself should become a castaway, that is, cast off by God, which would be a shameful thing. You who preach against stealing, you steal (Rom 2:21). Regarding this kind of thing, it could indeed be said what is said to Job: behold, you have taught many. . . but now the scourge is come upon you, and you are failing (Job 4:3–5).
506. Here it is asked, at it is good for me to die rather (1 Cor 9:15). Against this: glory is not made void by anything but sin; therefore, to accept living expenses would be for him a sin, and therefore not permitted.
Answer: glory in its essence is not made void by this, but incidental glory comes from this work of supererogation.
507. Again, if I preach the Gospel, it is no glory to me (1 Cor 9:16). Against this: to someone preaching the Gospel and receiving a living, both a golden crown and a halo are due.
But the Gloss expounds: when the Gospel is preached out of fearful necessity, or out of greed for temporal rewards.
508. Again, concerning a dispensation is committed to me (1 Cor 9:17), the Gloss says: we must not preach the Gospel so that we may eat.
Against this: therefore mercenary preachers sin mortally, for they do what they should not.
Answer: if they do it chiefly for the sake of profit, they sin: but if for the sake of the spiritual fruit it produces, they do well.
509. Again, the Gloss says in the same place: we should work all things not only for the sake of the kingdom of God, but we should constantly ponder the temporal reward with the kingdom of God.
Against this: therefore, those who go to the Church for the distributions, sin.
I answer that this is true, if they go there only or chiefly for that.
510. Again, concerning that I abuse not my power (1 Cor 9:18), the Gloss has: which would be the case, if he received a living, because he has proved above that it would be permissible for him to receive it.
I answer that it has to be understood as if he received a living indiscretely, and inordinately, and immoderately.
511. Again, I made myself the servant of all (1 Cor 9:19). Against this, what is said above: be not made the slaves of men (1 Cor 7:23).
I answer that here he speaks of the servitude of charity, namely, in a good man; that verse refers to the servitude of iniquity, namely in a bad man.
512. Again, I became to the Jews, a Jew (1 Cor 9:20), the Gloss has: in accepting food or not accepting.
Against this the Gloss has: therefore he unjustly reprimanded Peter for being selective about food, namely, in his letter to the Galatians (Gal 2:11). On the contrary, he did well, for Peter was setting himself apart to the scandal of the gentiles, namely, while in a gentile region, but not Paul.
513. Again, the Gloss in the same place says: on account of the scandal of the Jews, he circumcised Timothy, as mentioned in Acts (Acts 16:3).
Against this: the truth of the doctrine of life and of justice should not be set aside for the sake of scandal.
I answer that up until the spread of the Gospel there was nothing about the truth of teaching or of life that went against men being circumcised, but rather against their placing their hope in circumcision.
514. Again, that I might save all (1 Cor 9:22). Against this: he knew that not all would be saved.
I answer that he was wanting to save all as individuals, that is, each one in himself, not all together.
515. Again, concerning all indeed run, the Gloss has: in the spiritual contest, however many run, if they run spiritually, they receive; and whoever has come first, he waits to be crowned with those behind.
Against this: each one is crowned in death.
I answer that this is to be understood as to the glory of the body, not the soul.
516. Again, concerning lest perhaps, when I have preached, the Gloss says: the Apostle terrifies us by his own fear.
Against this: perfect charity casts out fear (1 John 4:18).
The fear of punishment is something real, but not the fear of separation or of offense.