1 Corinthians 9:27
But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
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EXPOSITORY (ENGLISH BIBLE)
(27) But I keep under my body.—Better, but I bruise my body. The word is very strong, and implies to beat the flesh until it becomes black and blue. The only other place the word occurs is in Luke 18:5. The body is spoken of as his adversary, or the seat of those lusts and appetites which “war against the mind (Romans 7:23; Galatians 5:17).

Bring it into subjection.—Better, and make it a slave. The idea is carried on that the body is not only conquered, but led captive. We must remember that the language all throughout this passage is figurative, and the statement here refers, not to the infliction of actual pain on the body, but to the subduing of the appetites and passions which are located in it. The true position of our natural appetites is that they should be entirely our servants, and not our masters; that we “should not follow or be led by them,” but that they should follow and be led by us.

Lest that by any means.—Better, lest having been a herald to others, I myself should be rejected. The image is carried on, and the Apostle says that he has a further motive to live a life of self-denial—viz., that he having acted as a herald, proclaiming the conditions of the contest and the requisite preliminaries for it, should not be found to have himself fulfilled them. It is the same image kept up still of this race, and of the herald who announced the name of the victor, and the fact that he had fulfilled the necessary conditions. It was not the custom for the herald to join in the contest, but the Apostle was himself both a runner in the Christian course, and a herald of the conditions of that race to others. Hence, naturally, he speaks of the two characters, which in the actual illustration would be distinct, as united in one when applied spiritually to himself. The word “cast away” conveys a wrong impression. The Greek word signifies one who had not behaved according to the prescribed regulations.

9:24-27 The apostle compares himself to the racers and combatants in the Isthmian games, well known by the Corinthians. But in the Christian race all may run so as to obtain. There is the greatest encouragement, therefore, to persevere with all our strength, in this course. Those who ran in these games were kept to a spare diet. They used themselves to hardships. They practised the exercises. And those who pursue the interests of their souls, must combat hard with fleshly lusts. The body must not be suffered to rule. The apostle presses this advice on the Corinthians. He sets before himself and them the danger of yielding to fleshly desires, pampering the body, and its lusts and appetites. Holy fear of himself was needed to keep an apostle faithful: how much more is it needful for our preservation! Let us learn from hence humility and caution, and to watch against dangers which surround us while in the body.But I keep under my body - (ὑπωπιάζω hupōpiazō). This word occurs in the New Testament only here and in Luke 18:5, "Lest by her continual coming she 'weary' me." The word is derived probably from ὑπώπιον hupōpion, the part of the face "under the eye" (Passow), and means properly, to strike under the eye, either with the fist or the cestus, so as to render the part livid, or as we say, "black and blue"; or as is commonly termed, "to give anyone a black eye." The word is derived, of course, from the athletic exercises of the Greeks. It then comes to mean, "to treat anyone with harshness, severity, or cruelty;" and thence also, so to treat any evil inclinations or dispositions; or to subject one's-self to mortification or self-denial, or to a severe and rigid discipline, that all the corrupt passions might be removed. The word here means, that Paul made use of all possible means to subdue his corrupt and carnal inclinations; to show that he was not under the dominion of evil passions, but was wholly under the dominion of the gospel.

And bring it into subjection - (δουλαγωγῶ doulagōgō). This word properly means, to reduce to servitude or slavery; and probably was usually applied to the act of subduing an enemy, and leading him captive from the field of battle; as the captives in war were regarded as slaves. It then means, effectually and totally to subdue, to conquer, to reduce to bondage and subjection. Paul means by it, the purpose to obtain a complete victory over his corrupt passions and propensities, and a design to gain the mastery over all his natural and evil inclinations.

Lest that by any means - See the note at 1 Corinthians 9:22. Paul designed to make every possible effort to be saved. He did not mean to be lost, but he meant to be saved. He felt that there was danger of being deceived and lost; and he meant by some means to have evidence of piety that would abide the trial of the Day of Judgment.

When I have preached to others - Doddridge renders this, "lest after having served as a herald to others, I should myself be disapproved;" and supposes that there was allusion in this to the Grecian "herald," whose business it was to proclaim the conditions of the games, to display the prizes, etc. In this interpretation, also, Macknight, Rosenmuller, Koppe, and most of the modern interpreters agree. They suppose, therefore, that the allusion to the games is carried through all this description. But there is this difficulty in this interpretation, that it represents the apostle as both a herald and a contender in the games and thus leads to an inextricable confusion of metaphor. Probably, therefore; this is to be taken in the usual sense of the word "preaching" in the New Testament; and the apostle here is to be understood as "dropping" the metaphor, and speaking in the usual manner. He had preached to others, to many others. He had proclaimed the gospel far and near. He had preached to many thousands, and had been the means of the conversion of thousands. The contest, the agony, the struggle in which he had been engaged, was that of preaching the gospel in the most effectual manner. And yet he felt that there was a possibility that even after all this he might be lost.

I myself should be a cast-away. - This word (ἀδόκιμος adokimos) is taken from "bad metals" and properly denotes those which will not bear the "test" that is applied to them; that are found to be base and worthless, and are therefore rejected and cast away. The apostle had subjected himself to trials. He had given himself to self-denial and toil; to persecution and want; to perils, and cold, and nakedness, and hunger. He had done this, among other things, to give his religion a fair trial, to see whether it would bear all these tests; as metal is cast into the fire to see whether it is genuine, or is base and worthless. In doing this, he had endeavored to subdue his corrupt propensities, and bring everything into captivity to the Redeemer, that it might be found that he was a sincere, and humble, and devoted Christian. Many have supposed that the word "cast-away" here refers to those who had entered the lists, and had contended, and who had then been examined as to the manner in which they had conducted the contest, and had been found to have departed from the rules of the games, and who were then rejected. But this interpretation is too artificial and unnatural. The simple idea of Paul is, that he was afraid that he should be disapproved, rejected, cast off; that it would appear, after all, that he had no religion, and would then be cast away as unfit to enter into heaven.

Remarks On 1 Corinthians 9

From the many remarks which might be made from this interesting chapter, we may select the following:

1. We see the great anxiety which Paul had to save souls. This was his grand purpose; and for this he was willing to deny himself and to bear any trial.

2. We should be kind to others; we should not needlessly offend them; we should conform to them, as far as it can be done consistently with Christian integrity.

3. We should make an effort to be saved. O if people made such exertions to obtain a corruptible crown, how much greater should we make to obtain one that fadeth not away!

4. Ministers, like others, are in danger of losing their souls. If Paul felt this danger, who is there among the ministers of the cross who should not feel it? If Paul was not safe, who is? (See the supplementary note on 1 Corinthians 9:27.)

5. The fact that a man has preached to many is no certain evidence that he will be saved, 1 Corinthians 9:27. Paul had preached to thousands, and yet he felt that after all this there was a possibility that be might be lost.

6. The fact that a man has been very successful in the ministry is no certain evidence that he will be saved. God converts people; and he may sometimes do it by the instrumentality of those who themselves are deceived, or are deceivers. They may preach much truth; and God may bless that truth, and make it the means of saving the soul. There is no conclusive evidence that a man is a Christian simply because he is a successful and laborious preacher, any more than there is that a man is a Christian because he is a good farmer, and because God sends down the rain and the sunshine on his fields. Paul felt that even his success was no certain evidence that he would be saved. And if Paul felt thus, who should not feel that after the most distinguished success, he may himself be at last a castaway?

7. It will be a solemn and awesome thing for a minister of the gospel, and a "successful" minister, to go down to hell. What more fearful doom can be conceived, than after having led others in the way to life; after having described to them the glories of heaven; after having conducted them to the "sweet fields beyond the swelling flood" of death, he should find himself shut out, rejected, and cast down to hell! What more terrible can be imagined in the world of perdition than the doom of one who was once a minister of God, and once esteemed as a light in the church and a guide of souls, now sentenced to inextinguishable fires, while multitudes saved by him shall have gone to heaven! How fearful is the condition and how solemn the vocation of a minister of the gospel!

continued...

27. keep under—literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Ro 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work.

my body—the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (Ga 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master.

bring it into subjection—or bondage, as a slave or servant led away captive; so the Greek.

preached—literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games.

a castaway—failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jer 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.

Here the apostle informs us how he ran, that he might not run uncertainly; how he fought, so as he might not be like one beating the air:

I (saith he) keep under my body; and bring it into subjection. By body, here, we must not understand only the apostle’s fleshly part (which we usually call our body); no, nor only our more gross and filthy affections and lusts (as some of the schoolmen have thought); but what the apostle elsewhere calleth the old man, under which notion cometh the sinful inclinations of our will, and corrupt dictates of reason, as it is in man since the fall. All this, as it cometh under the notion of the flesh in many other places of Scripture, and of our members which are upon the earth, Colossians 3:5; so it cometh here under the notion of the body; and, indeed, is that which our apostle calleth the body of death, Romans 7:24. This was the object of the apostle’s action; the object about which he was exercised. For his action, or exercise about this object, is expressed by two words, upwpiazw and doulagwgw the former word (as some think) is borrowed from the practice of those that fought in the afore-mentioned games, who knocked and beat one another till they were black and blue, and forced to yield themselves conquered. The second word signifieth to make one a servant, to bring one under command, so as he will do what another would have him do. By these two words the apostle expresseth that mortification, which he declareth himself to have lived in the practice of, that he might not in his race for heaven run uncertainly, nor in his spiritual fight lose his labour, and reap no more profit than one should reap that spends his time in beating the air. Their sense, who think that this duty of Paul was discharged by acts of mere external discipline, such as fasting, wearing sackcloth, beating themselves, &c., is much too short; these things reach not to the mind of man, his corrupt affections and lusts, which give life to the extravagancy of the bodily members, though indeed they may some of them be good means in order to the greater work. Paul’s meaning was, that he made it his work to deny his sensitive appetite such gratifyings as it would have; to resist the extravagant motions of his will, yea, of his own corrupt reason, so far as they were in any thing contrary to the holy will of God; though, in order to this, he also used fasting and prayer, and such acts of external discipline as his wisdom taught him were any way proper to this end. And this he tells us that he did,

lest, while he preached to others, he himself should be a castaway: from whence we may observe, that Paul thought such a thing possible, that one who all his life had been preaching to others, to bring them to heaven, might himself be thrown into hell at last; and if it had not, our Saviour would never have told us, that he would at the last day say to some: Depart from me, I know you not, you workers of iniquity; who for their admittance had pleaded: We have prophesied in thy name, Matthew 7:22,23. Nor must we question but Judas, whom our Saviour calls a Song of Solomon of perdition, was a lost man as to eternity, though it be certain that he, as well as the other apostles, was a preacher of the gospel: yea, so far is this from being impossible, that it was the opinion of Chrysostom, that few ministers would be saved. We may also further observe, that such ministers as indulge their body, giving themselves liberties, either more externally in meats, drinks, apparel, pleasures; or more internally, indulging themselves in sinful speculations, notions, affections, inclinations; take a quite contrary road to heaven than Paul took, and think they have a great deal more liberty to the flesh than St. Paul thought he had, or than he durst use. But I keep under my body,.... The allusion is still to fighters, who, by cuffing and boxing, give their antagonists black and blue eyes, which is the proper signification of the word here used: so it is said (u) of Menedemus, that in questions or scholastic exercises, he was so vehement and pugnacious, that he never departed without , "carrying away black and blue eyes". This is not to be understood by the apostle of his natural body, and of his keeping it under by immoderate watchings, fastings, and labours, or by whipping and scourging, and lying upon the bare ground, and other such practices; but of the body of sin, the corruption of nature, and of that being laid under some restraints; of the mortifying the deeds of the body through the Spirit, of crucifying the affections with the lusts, of putting off the old man with his deeds, as concerning the former conversation, and of making no provision for the flesh, to fulfil the lusts thereof: it seems to be the same with what the Jews call (w), , "a subduing of a man's evil concupiscence": who is a strong man? they say (x), , "he that subdues his corruption", according to Proverbs 16:32 and again (y).

"the sons of Ulam were mighty and powerful men, , "subduing their corruptions", as man that draws a bow with wisdom.''

And bring it into subjection; so as not to serve and obey it in the lusts thereof; but to have the ascendant of it, and government over it, that it does not, and cannot reign as it formerly did: the allusion is still to the combatant, who gets and keeps his antagonist under him, and has the command of him, and throws him on the ground, or drags him about at pleasure:

lest that by any means when I have preached to others; the Gospel of the grace of God, for their souls' profit and advantage, to gain and save them; and have called upon them so to run, that they might receive and enjoy the incorruptible crown:

I myself should be a castaway, or rejected, or disapproved of; that is, by men: the apostle's concern is, lest he should do anything that might bring a reproach on the Gospel; lest some corruption of his nature or other should break out, and thereby his ministry be justly blamed, and be brought under contempt; and so he be rejected and disapproved of by men, and become useless as a preacher: not that he feared he should become a reprobate, as the word is opposed to an elect person; or that he should be a castaway eternally, or be everlastingly damned; for he knew in whom he had believed, and was persuaded of his interest in the love of God, and that he was a chosen vessel of salvation, that could not be eternally lost: though supposing that this is his sense, and these his fears and concern, it follows not as neither that he was, so neither that he could be a lost and damned person: the fears of the saints, their godly jealousies of themselves, and pious care that they be not lost, are not at all inconsistent with the firmness of their election, their security in Christ, and the impossibility of their final and total falling away; but on the contrary are overruled, and made use of by the Spirit of God, for their final perseverance in grace and holiness.

(u) Hesychius de Philosophis, p. 48. (w) Tzeror Hammor, fol. 145. 2, 3. T. Bab. Yoma, fol. 69. 2.((x) Pirke Abot, c. 4. sect. 1.((y) Targum in 1 Chronicles 8.40.

But I keep under my {t} body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be {u} a castaway.

(t) The old man which strives against the Spirit.

(u) Or, reproved. And this word reproved is not contrasted with the word elect, but with the word approved, when we see someone who is experienced not to be such a one as he ought to be.

EXEGETICAL (ORIGINAL LANGUAGES)
1 Corinthians 9:27. The fully-attested reading ὑπωπιάζω (from ὑπὸ and ὤψ, to hit under the eye) continues the pugilistic metaphor and suits Paul’s vehemence; “contundo corpus meum” (Bz[1400]), “lividum facio” (Cod. Claromontanus), “I beat my body black and blue”: a vivid picture of the corporal discipline to which P. subjects himself in the prosecution of his work (cf. 1 Corinthians 4:11—esp. κολαφιζόμεθα; 2 Corinthians 11:23 ff., Galatians 6:17, 2 Timothy 2:4). ὑποπιάζω (ὑπὸ; + πιέζω cf. 2 Corinthians 11:32, etc.)—preferred by Hf[1401] and Hn[1402], after Clem. Alex.—giving the milder sense, to force under, subdue, subigo (Cv[1403]), is almost syn[1404] with δουλαγωγῶ.

[1400] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1401] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[1402] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[1403] Calvin’s In Nov. Testamentum Commentarii.

[1404] synonym, synonymous.

P.’s severe bodily suffering, entailed by the circumstances of his ministry, he accepts as needful for his own sanctification (cf. 2 Corinthians 12:7),—a physical castigation which tames the flesh for the uses of the spirit (cf. 1 Peter 4:1 f.; also, for the principle involved, Romans 8:13, Colossians 3:5). The practices of the Middle-Age Flagellants and similar self-torturers have been justified by this text; but Paul’s discipline was not arbitrary and self-inflicted, it was dictated by his calling (1 Corinthians 10:12 b, 1 Corinthians 10:23)—a cross laid on him by the hand of God, and borne for the Gospel’s and the Church’s sake (cf. Colossians 1:24). In Colossians 2:23 he guards against the ascetic extravagances which this passage, perhaps even in his life-time, was used to support.—This “buffeting” of his physical frame enabled P. to “lead (his body) about as a slave,”—as one might do a bullying antagonist after a sound beating. Paul’s physical temperament, it appears, had stood in the way of his success as a minister of Christ; and the hindrance was providentially overcome by the terrible hardships through which he passed in pursuit of his ministry. This experience he commends to the Cor[1405] He had felt the fear, from which the above course of rigorous self-abnegation in the interest of others has saved him, “lest haply, after preaching to others, I myself should prove reprobate” (ἀδόκιμος γένωμαι): the opp[1406] result to that of 1 Corinthians 9:23.—For κηρύσσω, see 1 Corinthians 1:23; the κῆρυξ at the Games summoned the competitors and announced the rules of the contest. With ἀδόκιμος, rejectaneus, cf. δοκιμάζω, 1 Corinthians 3:13, and note; see 2 Corinthians 13:5 ff., and other parls.—On the Gr[1407] Games, see the Dict. of Gr[1408] and Rom. Antiq. (Isthmia, Stadium); Hermann, Lehrbuch d. gottesdienstl. Alterthümer, § 50; also the supplementary Note on Greek Athletic Festivals in Bt[1409]

[1405] Corinth, Corinthian or Corinthians.

[1406] opposite, opposition.

[1407] Greek, or Grotius’ Annotationes in N.T.

[1408]
Greek, or Grotius’ Annotationes in N.T.

[1409]
J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).27. but I keep under my body] Literally, I strike under the eye, I beat black and blue. So the ancient Latin version of Irenæus renders it Corpus meum lividum facio. The Vulgate, less forcibly, castigo. Tyndale, tame. The same word is used in St Luke 18:5 of the effect of the repeated complaints of the poor widow. Cf. Shakespeare, King John, Acts 11. sc. 1, “Bethumped with words.”

and bring it into subjection] Literally, lead it into slavery. The body was to be the absolute property of the spirit, to obey its directions implicitly, as a slave those of its master. Romans 6:19. By a series of violent blows on the face, as it were, it was to be taught to submit itself to the dictates of its superior.

lest … when I have preached to others, I myself should be a castaway] Castaway, Gr. ἀδόκιμος, one regarded as unworthy. Except in Hebrews 6:8, this word is everywhere else translated reprobate in the New Testament, and so here in the Vulgate reprobus. Wiclif, repreuable. No strength of religious conviction, we are here warned, can supply the place of that continuous effort necessary to make our calling and election sure.’ Some have regarded the word ‘preached’ here (literally, heralded) as having a reference to the herald who proclaimed die victor in the games. Dean Stanley reminds us that the victor sometimes announced his own success, and that Nero did so (cf. Suetonius, Nero, c. 24) a short time after this Epistle was written. But this somewhat misses the point of the Apostle’s meaning, which, if it is to be regarded as keeping up the metaphor derived from the games, is, that after having, as herald, proclaimed the victory of others, he himself contends and is worsted.1 Corinthians 9:27. Ὑπωπιάζω) Eustathius says, ὑπώπια φασὶ τὰς περὶ τοὺς ὀφθαλμοὺς πληγάς· ἐξ ὧν ἐκ μέρους καιριωτάτου, καὶ το ὑπωπιάζειν, καὶ σώματος ὑπωπιασμὸς μεταφορικῶς, ὁ κατα συντηξιν.[83] He at the same time shows, that πρόσκομμα, applies to the foot, as ὑπώτιον to the head; therefore compare πρόσκομμα and τύπτοντες with ὑπωπάζω, 1 Corinthians 7:9; 1 Corinthians 7:12.—τὸ σῶμα, the body) A near antagonist, Romans 8:13; 1 Peter 2:11.—δουλαγωγῶ) I lay my hand upon my body, as on a slave, and restrain it; comp. respecting a slave, Sir 33:25. ὑπωπιάζω, as a pugilist, δουλαγωγῶ, as a runner. The one word is put after the other; the one denotes rather the act, the other the state; the one is weightier than the other; for at first greater austerity is necessary, till the body is subdued.—κηρύξας) Κήρυκες were present at the games [who placed the crowns on the brows of the conquerors announcing their names.—V. g.]—ἀδόκιμος, one rejected, cast away) Unworthy of a prize, of a crown. It is a word which was used in the public games.

[83] Blows around the eyes are termed ὑπώπια; from which, on account of it being a most tender [susceptible] part, we have both ὑπωπιάζειν, and ὑπωπιασμὸς, applied to the severe disciplining of the body metaphorically, viz., that disciplining which is in the way of mortification.Verse 27. - I keep under my body, and bring it into subjection; literally, I bruise my body, and lead it about as a slave. The word tamely rendered "keep in subjection" means literally, I smite under the eyes. The pugilistic metaphor is kept up, and the picturesque force of the words would convey a vivid impression to Corinthians familiar with the contests of the Pancratum, in which boxing with the heavy lead-bound caestus played a prominent part. The only other place in the New Testament where the word occurs is Luke 18:5, where it seems (on the lips of the unjust judge) to have a sort of slang sense. How St. Paul "bruised his body" may be seen in 2 Corinthians 6:4, 5; Colossians 3:5; Romans 8:13. It was not by absurd and harmful self torture, but by noble labour and self denial for the good of others. When I have preached to others, I myself should be a castaway. "Lest" - such is the meaning of the metaphor" after proclaiming to others the laws of the contest (as a herald), I should myself violate those conditions, and be not only defeated as a combatant, but ignominiously rejected from the lists and not allowed to contend at all." The metaphor is not strictly adhered to, for the herald did not personally contend. No candidate could compete without a preliminary scrutiny, and to be "rejected" was regarded as a deadly insult The word "rejected," "reprobate" - here rendered "a castaway" - is a metaphor derived from the testing of metals, and the casting aside of those which are spurious. That Paul should see the necessity for such serious and unceasing effort shows how little he believed in the possibility of saintly "works of supererogation, over and above what is commanded." "When the cedar of Lebanon trembles, what shall the reed by the brookside do?"



I keep under (ὑπωπιάζω)

A feeble translation, and missing the metaphor. The word means to strike under the eye; to give one a black eye. It occurs elsewhere in the New Testament but once, Luke 18:5 (see note). Rev., I buffet. The blow of the trained boxer was the more formidable from the use of the cestus, consisting of ox-hide bands covered with knots and nails, and loaded with lead and iron. So Entellus throws his boxing-gloves into the ring, formed of seven bulls' hides with lead and iron sewed into them (Virgil, "Aeneid," v., 405). They were sometimes called γυιοτόροι limb-breakers. A most interesting account is given by Rodolfo Lanziani, "Ancient Rome in the Light of Recent Discoveries," of the exhuming at the foundation of the Temple of the Sun, erected by Aurelian, of a sitting bronze statue of a boxer. The accompanying photograph shows the construction of the fur-lined boxing-gloves secured by thongs wound round the forearm half-way to the elbow. The gloves cover the thumb and the hand to the first finger-joints. The writer says; "The nose is swollen from the effects of the last blow received; the ears resemble a flat and shapeless piece of leather; the neck, the shoulders, the breast, are seamed with scars.... The details of the fur-lined boxing-gloves are also interesting, and one wonders how any human being, no matter how strong and powerful, could stand the blows from such weapons as these gloves, made of four or five thicknesses of leather, and fortified with brass knuckles."

Bring it into subjection (δουλαγωγῶ)

Rev., bring in into bondage. Metaphor of captives after battle. Not of leading the vanquished round the arena (so Godet), a custom of which there is no trace, and which, in most cases, the condition of the vanquished would render impossible. It is rather one of those sudden changes and mixtures of metaphor so frequent in Paul's writings. See, for instance, 2 Corinthians 5:1, 2 Corinthians 5:2.

Having preached (κηρύξας)

See on 2 Peter 2:5. Some find in the word an allusion to the herald (κῆρυξ) who summoned the contestants and proclaimed the prizes.

Castaway (ἀδόκιμος)

See on Romans 1:28. Better, as Rev., rejected, as unworthy of the prize.

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