| The Christian Life | April 1942 |
“So Run”—”So Fight”
“I therefore so run, not as uncertainly; so fight I, not as one that beateth the air.”—I Corinthians 9:26
PAUL, like Jesus, employed many illustrations in making clear the truth and the application of the truth in the Christian life. In our text and in the immediate context he uses two illustrations; one, of running in a race, and the other, of fighting the equivalent of what today would be called a boxing match. His lesson is that just as there is a right and wrong way to “run” a race, and a right and wrong way to “fight,” so there is a right and wrong way to serve God and to live the Christian life. Paul affirms his determination to “so run” and to “so fight” that he would be assured of victory. In verse 24 he admonishes us to also “so run” that we may “obtain.”
In the illustration of the runner we have emphasized the importance of giving “all diligence” to the one thing in hand. This is true with the runner of a race not only during the comparatively short time he is actually contending on the race track, but during the much longer period in which he is in training for the supreme test of speed and endurance. If he is to be victorious he can’t afford to dilly-dally with other things no matter how alluring or attractive they may be; and he must be ready and willing to make any sacrifice necessary in order to win. This means that during the training period he can’t eat what he might prefer to eat, but must keep strictly to a diet that is best suited to develop his physical strength and endurance. He must be temperate in all things, forgoing many luxuries and much pleasure in which others might properly indulge. He must discipline himself in all necessary ways to assure that at the time of the race he will possess the maximum degree of strength which is required to win.
And when the runner actually enters the race it must be with the determination that nothing will be permitted to stand in the way of victory. Before he reaches the end of the race-course he may feel tired, but there must be no yielding to the temptation to slow down or to “take it easy.” Every ounce of strength, every nerve, every muscle, must all be utilized for the one purpose of winning the race. Only thus could it be said that the athlete so ran as to obtain.
It is just such an undivided and uncompromising effort that Paul admonishes us to put into living the Christian life. In writing to the Philippians Paul expressed a similar thought saying, “This one thing I do.” (Phil. 3:13) Today the world describes the same attitude as an “all-out” effort. For a Christian to “so run” simply means that he goes “all-out” to make his calling and election sure. If there is any holding back, any half-way measures, any efforts short of the very best we can make, we are jeopardizing just that much of our chances of gaining the victory.—I Timothy 4:15,16
PAUL’S’ APPLICATION OF THE LESSON
The apostle’s admonition to “so run” follows a revealment of his own attitude and determination with respect to the service of the truth. Verses 4-6 of the 9th chapter read, “Have we not power to eat and drink [what we please]? Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? Or I only and Barnabas, have we not power to forbear working?” Obviously both Paul and Barnabas needed to eat and drink in order to live. It is equally plain that the apostle is not reading his fellow apostles out of the body of Christ because they were married. His lesson seems to be that material and domestic things should not be permitted to unnecessarily interfere with our service to God.
The material side of life must be given some consideration, not in the sense of making it the objective of our efforts, but rather in order that we might utilize even the material things to further our spiritual interests. This becomes apparent in the 6th verse where Paul says, “Have not we power to forbear working?” Reading on through the chapter we learn what he means by this question. He points out both by reason and from the Scriptures that as a servant of the Gospel he had the right to obtain his material living out of that service and thus to “forbear working.”
It could be reasoned that this would be ideal in that it would give the apostle his whole time and strength to devote to God’s service. But Paul had another way of looking at it. He would devote practically full time to the direct service of the truth and the brethren—that is, he would make full use of all the opportunities available to serve in spiritual things—but, in addition to this, would work with his hands to provide for his own food and clothing.
By a careful study of the chapter there appears to be two reasons why Paul decided upon this course so far as his work in Corinth was concerned. He reasoned, and correctly, that he would have more influence for the truth if no one could charge him with getting his living out of it. And besides this, he felt that it would be better for his own spiritual welfare if he did not pamper his flesh by taking it easy between the occasions he served the brethren, by allowing them to feed and clothe him.
Paul was doubtless well aware of the evils to which such a temptation could lead. If the church supported him, it would be more difficult to preach the truth uncompromisingly to them; and conditions in the church at Corinth called for an uncompromising presentation of the Gospel and its proper application in the Christian life. Probably the opportunities for service were such under those circumstances that it did not detract from them in any way to spend a certain amount of time “making tents” in order not to depend upon the brethren for support.
In this lesson we get a close-up view of the real character of the great Apostle Paul. “I therefore so run, not as uncertainly,” he declares. No, there was nothing uncertain about what he intended to do, nor about the sacrifice he was willing to make in order to do it. He was happy to serve the truth, but if he took things too easy according to the flesh while thus serving, the flesh might some day become the dictator of how he should serve and what he should preach. Rather than to take this chance, Paul decided to keep his body under, and to bring it into subjection, lest after preaching to others, he himself might become a castaway.—Verse 27
According to the Greek, Paul said, “I browbeat my body.” He did this by making it do double duty, as it were. He served the brethren in spiritual things, and then, instead of permitting them, as was his right, to provide for his temporal needs, he put his body to work to provide his own temporal necessities. He did this to make his ministry to others more effective, and also to make sure of conquering his own selfishness and love of ease. He knew that no matter how effectively he preached to others, if he lost out himself, his efforts would be like one who runs uncertainly, like the fighter who “beateth the air.”
CIRCUMSTANCES VARY
Probably not many of the Lord’s people today are confronted with problems similar in detail to those described by the apostle. The value of this lesson, however, is in the manner in which Paul applied the principles of the truth in meeting his problems. Even if Paul had decided it would not have been best for him to spend time making tents, his approach to the problem would have been the same; that is, it would have been an unselfish approach. The deciding factor was not how he would be benefited according to the flesh, but what would be the best for the brethren and best for the apostle’s spiritual welfare. His flesh was on the altar to be sacrificed, and what difference did it make when, or by what means, it would be consumed.
In Paul we have an example of a victorious runner in the spiritual race-course, a runner who permitted nothing to interfere with his victory. To what extent are we following his example? Are the decisions we are making of the sort that will result in the browbeating of our bodies, or the kind that are calculated to make it easy for the flesh? Each decision of, the former kind is a step toward victory, while the latter represents a yielding to the desires of the flesh and a consequent slowing down of our speed along the race-course toward the goal—the “prize of the high calling of God in Christ Jesus.”—Phil. 3:14
“SO FIGHT I”
The illustration of the fighter is equally to the point in that it also emphasizes the necessity of self-discipline, application and energy. In this connection Paul explains that “every man that striveth for the mastery is temperate in all things.” (I Cor. 9:25) The word “temperate” here seems to carry the thought of self-control. The victorious Christian is one who does exercise self-control; that is, he endeavors to bring all of his thoughts, words and deeds into line with the one great objective of his consecrated life. He endeavors not to permit any of his energies to get out of control.
One who is intemperate usually becomes intoxicated and there are various forms of intoxication. The Christian finds it necessary to be on guard against the intoxication of pleasure, love of ease, worldliness, pride, selfish ambition, and other influences which would draw him away from the “one thing” which he has undertaken to do, which is that of laying down his life in the service of God.
There are also more subtle forms of intemperance. One might become intemperate in prayer, in Bible study, in witnessing for the truth, or in fellowshipping with the brethren. One might be intemperate in his use of the typical lessons of the Bible, such as the tabernacle and its service, or the study of Revelation. If the Lord had wanted us to devote nearly all of our time to one feature of His Word or plan, He wouldn’t have revealed the other things to us. Intemperance along any otherwise proper Christian line eventually results in an unbalance of Christian character—an unbalance which displays headiness and pride on the one hand, and weakness and lack of development on the other.
The Christian’s enemies consist chiefly of the world, the flesh and the devil. To successfully strive against these we need to have on the “whole armor of God.” not just a part of it. We need the “helmet of salvation,”—representing an intellectual understanding of the truth—but head knowledge alone, no matter how accurate it may be, will not protect us against our enemies. We need the “shield of faith,” and the “breastplate of righteousness,” but these without the other parts of the armor will not fully protect us, no matter how well we may have them polished.
When face to face with the enemy we will need the preparation of prayer and of study and fellowship. But prayer alone, or study alone, or fellowship alone, will not properly “equip us for the war.” The spiritually strong, wholesome and growing Christian is the one who makes proper use of all the divine provisions of grace, not an over-use of one to the neglect of the others. Like the fighter or runner in training who must watch his diet, his rest, his exercise, his recreation, etc., in order to be in proper training; so we must be temperate in all things, using in proper balance all the provisions the Lord has made whereby we may grow strong in Him and in the power of His might.
STRIVING LAWFULLY
In II Timothy 2:5 Paul draws another lesson from the fighter illustration. He says, “And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.” This thought carries us even beyond that of being temperate. It indicates the possibility of fighting in unlawful ways. The Christian IS under law, not the Law that was given by Moses at Sinai, but a new law, or “commandment” enjoined by Jesus upon all His footstep followers. The simple statement of that law is, Thou shalt love one another as I have loved you. Jesus laid down His life for us, hence we are to lay down our lives for each other. This means that our lives must be motivated by unselfishness, implying that we would rather die ourselves than do anything that would injure others. It means that the interests of others lawfully come ahead of our own. If our striving is out of harmony with this principle it is contrary to the law of the New Creation, and unless we become law-abiding we will not receive the crown.
The application of this principle touches every detail of Christian endeavor, and searches out the most secret motives of our hearts. Jesus, in His Sermon on the Mount, mentions some of the details. There He tells us that we must love our enemies and do good to those who despitefully use us and persecute us. In the Diaglott translation of Matthew 5:38-40, the Master says, “You have heard that it was said, ‘Eye for Eye, and Tooth for Tooth’; but I say to you, oppose not the injurious person, but if any one strike thee on thy right cheek, turn to him also the left; and whoever will sue thee for thy coat, let him have the mantle also.”
There are few things that stir up the indignation of the flesh more quickly than to feel that one’s just rights are being trampled upon. Jesus’ rights were trampled upon when He was arrested, falsely accused and crucified, but He yielded to the injustice and redeemed the world. We profess to be following in His steps. Are we striving lawfully?
ELEMENTS OF LOVE
Other details of what it means to strive lawfully within the limitations of the divine principle of love are brought to our attention in I Corinthians, chapter 13. Here we are told that love is “long-suffering.” This means that it is unlawful for the Christian to be other than long-suffering. Love is also “kind,” the apostle adds. Beloved, do we realize that it is unlawful for the Christian to be unkind in his dealing with others? How do we measure up to this requirement?
“Love envieth not,” Paul continues. Are we envious of others while we strive to make our own calling and election sure? If so, we are not following the divine rules of the contest. Our motive must be pure and unselfish. If we are envious of others, selfishness is still in our hearts, and if it isn’t purged out we will lose in “the race that is set before us,” for we will not be crowned unless we “strive lawfully.”—Heb. 12:1
“Love vaunteth not itself, is not puffed up.” The first of these elements of “disorderly conduct” on the part of a Christian reveals a desire to “shine” before others—to be “seen and heard of men.” The latter is that of thinking too much of one’s own abilities and importance. In Romans 12:3 Paul speaks of it as thinking more highly of one’s self than he ought to think. Both these elements of selfishness are unlawful for the Christian. One who is unselfishly laying down his life to the glory of God will not want to make a display of himself before others; nor will he have a “puffed up” opinion of his own importance.
Love does “not behave itself unseemly.” This, apparently, is a reference to intemperate behavior, and might manifest itself in any of the ways already suggested, and along other lines as well. It is simply another form in which selfishness may manifest itself, and if not properly dealt with may cause us the loss of victory. The Lord wants each of His people to be “one of the brethren,” and thus to lose the importance of his own individuality while contributing his little bit for the welfare of all, and to the glory of God. To be a hobbyist, or an extremist, or a “rugged individualist,” or in other ways to call attention to self, is “unseemly” behavior for a Christian, and represents unlawful striving for the mastery.
“Love seeketh not her own”—if it did so, selfishly, it would cease to be love, for love is unselfishness. If our Christian striving is in the interest of self it is unlawful, and if we continue in such an attitude we will sooner or later be ruled out of the contest. How many times friction develops between brethren which would not develop if there were no seeking of selfish interests, no desire to “protect” our “rights.” May the blessed implications of this rule of the contest sink ever deeper into our consciousness and ever more thoroughly control our behavior. “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus.”—Phil. 2:3-5
Love “is not easily provoked.” The meaning of this is that love is not stirred to anger. It has no occasion to be. People get angry when things don’t go their way; but the Christian isn’t interested in having things go his way. He wants them to go the Lord’s way, and he knows that nothing can interfere with the Lord’s will. So, while we should make every proper effort to do what we believe would be pleasing to the Lord yet, if our understanding of the Lord’s will is thwarted by others, we will accept it as “His” appointment, and use it as a stepping-stone to greater trust in the Lord and in His providences for us.
Love “thinketh no evil.” This doesn’t mean that a Christian closes his eyes to wrong-doing, either in himself or in others. It means that he does not surmise nor attribute evil where there is no proof that evil exists. It means that true love will induce us to think good rather than evil whenever and wherever possible. If we find ourselves habitually thinking evil of one or more of the brethren, without undeniable proof that evil exists, then we may know that we are striving “unlawfully,” hence cannot expect the fullness of divine blessings that we might otherwise be enjoying. And, in the end, it will mean the loss of our crown, unless corrected.
“Love rejoiceth not in iniquity, but rejoiceth in the truth.” This is a wonderful touchstone to test he true condition of our hearts. Do we enjoy those things which are not strictly in line with God’s justice and truth and love? Or do we abhor such things, and rejoice in the truth, and all things that are in harmony with the truth? What are the sources of our habitual rejoicing? Let us make sure that they are those things which are pure and noble and of good report, so that our striving for the mastery will be lawful.
Love “covers” all things, the Diaglott translation says. It was God’s love that provided the covering of Christ’s righteousness for us, and it is because of this covering that we stand justified before Him. This same covering love in our own hearts should enable us to cover over the imperfections of our brethren. It is along this line that Jesus taught us to pray, “Forgive us our trespasses as we forgive those who trespass against us.” The example of God’s love in this as well as along all other lines, is the perfect pattern for us. Let us by striving lawfully seek to cover the imperfections of others rather than expose them.
Love “believeth all things.” This doesn’t mean that love believes evil rumors that may be circulated about another. It does mean that love believes the professions of others unless confronted with undeniable evidence that those professions are wrong. Love also believes all the promises of God, the promises to supply grace and wisdom end strength for every emergency in the “good eight of faith.” Believing these promises we will not resort to human wisdom and human tactics in order to gain the victory. To do so would be striving unlawfully.
Love “hopeth all things.” Being ever hopeful, love enables us to rejoice in every experience. Hope pertains to that which we do not now possess, and love enables us to discard present advantages and present joys in order that we may lay hold more firmly upon the hope set before us in the Gospel, the hope that is centered in Christ. With such a hope we can say with the apostle, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”—II Cor. 4:17,18
“Love endureth all things.” Some things are easy to endure, and some are difficult. The difficult things are those which run counter to the desires of the flesh. If we are treated unjustly, that’s hard to bear. If we have a difficult assignment in the Lord’s work, that’s hard to bear. If we are called upon to suffer physically, that’s hard to bear. But no matter what it may be, love endureth all things because love is unselfish. Love does not compute values from the standpoint of self-interest nor temporary pleasures of the flesh. That’s why love can endure all things rejoicingly until the victory is won.
“Love never faileth.” Yea, verily, if we are governed at all times by the great principle of love, trusting in the merit of Christ to cover our unwilling imperfections, the victory is sure! If while running in the spiritual race-course, or fighting the good fight of faith, we depend upon human wisdom and human strength, we will fail. But if we “run” and “fight” in harmony with the divine rules, not striving unlawfully, the crown of glory will be waiting for us at the end of the way.
From the standpoint of the flesh, love’s way may often seem foolish and impractical. It will, indeed, lead to temporal loss and temporal defeat—it did with Jesus. But let us remember that we are striving for the unseen things, and that these are obtainable only at the expense of temporal, earthly blessings. Our progress in the striving is determined by the extent to which we are able to lay down the things of the flesh in order that others may be blessed. If our striving is in order to hold on to earthly things rather than to relinquish them, then we are striving unlawfully, and victory will not crown our efforts.
May we rather, like Paul, “So run” as to “obtain,” and “so fight,” not as one that “beateth the air.”