TRV
Translation
King James Version
And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
Complete Jewish Bible
Now every athlete in training submits himself to strict discipline, and he does it just to win a laurel wreath that will soon wither away. But we do it to win a crown that will last forever.
Berean Standard Bible
Everyone who competes in the games trains with strict discipline. They do it for a crown that is perishable, but we do it for a crown that is imperishable.
American Standard Version
And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible.
World English Bible Messianic
Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an incorruptible.
Geneva Bible (1599)
And euery man that proueth masteries, abstaineth from all things: and they do it to obtaine a corruptible crowne: but we for an vncorruptible.
Young's Literal Translation
and every one who is striving, is in all things temperate; these, indeed, then, that a corruptible crown they may receive, but we an incorruptible;
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In the KJVVerse 28,566 of 31,102
Study This Verse
Commentary on 1 Corinthians 9 verses 24–27
24 ¶ Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.
25 And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.
26 I therefore so run, not as uncertainly; so fight I, not as one that beateth the air:
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.
In these verses the apostle hints at the great encouragement he had to act in this manner. He had a glorious prize, an incorruptible crown, in view. Upon this head he compares himself to the racers and combatants in the Isthmian games, an allusion well known to the Corinthians, because they were celebrated in their neighbourhood: "Know you not that those who run in a race run all, but one obtaineth the prize? Co1 9:24. All run at your games, but only one gets the race and wins the crown." And here,
I. He excites them to their duty: "So run that you may obtain. It is quite otherwise in the Christian race than in your races; only one wins the prize in them. You may all run so as to obtain. You have great encouragement, therefore, to persist constantly, and diligently, and vigorously, in your course. There is room for all to get the prize. You cannot fail if you run well. Yet there should be a noble emulation; you should endeavour to outdo one another. And it is a glorious contest who shall get first to heaven, or have the best rewards in that blessed world. I make it my endeavour to run; so do you, as you see me go before you." Note, It is the duty of Christians to follow their ministers closely in the chase of eternal glory, and the honour and duty of ministers to lead them in the way.
II. He directs them in their course, by setting more fully to view his own example, still carrying on the allusion. 1. Those that ran in their games were kept to a set diet: "Every man that strives for the mastery is temperate in all things, Co1 9:23. The fighters and wrestlers in your exercises are kept to strict diet and discipline; nay, they keep themselves to it. They do not indulge themselves, but restrain themselves from the food they eat and so from the liberties they use on other occasions. And should not Christians much more abridge themselves of their liberty, for so glorious an end as winning the race, and obtaining the prize set before them? They used a very spare diet, and course food, and denied themselves much, to prepare for their race and combat; so do I; so should you, after my example. It is hard if, for the heavenly crown, you cannot abstain from heathen sacrifices." 2. They were not only temperate, but inured themselves to hardships. Those who fought with one another in these exercises prepared themselves by beating the air, as the apostle calls it, or by throwing out their arms, and thereby inuring themselves, beforehand, to deal about their blows in close combat, or brandish them by way of flourish. There is no room for any such exercise in the Christian warfare. Christians are ever in close combat. There enemies make fierce and hearty opposition, and are ever at hand; and for this reason they must lay about them in earnest, and never drop the contest, nor flag and faint in it. They must fight, not as those that beat the air, but must strive against their enemies with all their might. One enemy the apostle here mentions, namely, the body; this must be kept under, beaten black and blue, as the combatants were in these Grecian games, and thereby brought into subjection. By the body we are to understand fleshly appetites and inclinations. These the apostle set himself to curb and conquer, and in this the Corinthians were bound to imitate him. Note, Those who would aright pursue the interests of their souls must beat down their bodies, and keep them under. They must combat hard with fleshly lusts, and not indulge a wanton appetite, and long for heathenish sacrifices, nor eat them, to please their flesh, at the hazard of their brethren's souls. The body must be made to serve the mind, not suffered to lord over it.
III. The apostle presses this advice on the Corinthians by proper arguments drawn from the same contenders. 1. They take pains, and undergo all those hardships, to obtain a corruptible crown (Co1 9:25), but we an incorruptible. Those who conquered in these games were crowned only with the withering leaves or boughs of trees, of olive, bays, or laurel. But Christians have an incorruptible crown in view, a crown of glory that never fadeth away, an inheritance incorruptible, reserved in heaven for them. And would they yet suffer themselves to be outdone by these racers or wrestlers? Can they use abstinence in diet, exert themselves in racing, expose their bodies to so much hardship in a combat, who have no more in view than the trifling huzzas of a giddy multitude, or a crown of leaves? And shall not Christians, who hope for the approbation of the sovereign Judge, and a crown of glory from his hands, stretch forward in the heavenly race, and exert themselves in beating down their fleshly inclinations, and the strong-holds of sin? 2. The racers in these games run at uncertainty. All run, but one receives the prize, Co1 9:24. Every racer, therefore, is at a great uncertainty whether he shall win it or no. But the Christian racer is at no such uncertainty. Every one may run here so as to obtain; but then he must run within the lines, he must keep to the path of duty prescribed, which, some think, is the meaning of running not as uncertainly, Co1 9:26. He who keeps within the limits prescribed, and keeps on in his race, will never miss his crown, though others may get theirs before him. And would the Grecian racers keep within their bounds, and exert themselves to the very last, when one only could win, and all must be uncertain which that one would be? And shall not Christians be much more exact and vigorous when all are sure of a crown when they come to the end of their race? 3. He sets before himself and them the danger of yielding to fleshly inclinations, and pampering the body and its lusts and appetites: I keep my body under, lest that by any means, when I have preached to others, I myself should be a cast-away (Co1 9:27), rejected, disapproved, adokimos, one to whom the brabeutēs - the judge or umpire of the race, will not decree the crown. The allusion to the games runs through the whole sentence. Note, A preacher of salvation may yet miss it. He may show others the way to heaven, and never get thither himself. To prevent this, Paul took so much pains in subduing and keeping under bodily inclinations, lest by any means he himself, who had preached to others, should yet miss the crown, be disapproved and rejected by his sovereign Judge. A holy fear of himself was necessary to preserve the fidelity of an apostle; and how much more necessary is it to our preservation? Note, Holy fear of ourselves, and not presumptuous confidence, is the best security against apostasy from God, and final rejection by him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–27. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 3
No effort, no crown! Today there are people who place the widow above the virgin in terms of self-control, because the widow has rejected a pleasure which she once enjoyed.
TertullianAD 220
Ad Martyras
They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown." We, with the crown eternal in our eye, look upon the prison as our training-ground, that at the goal of final judgment we may be brought forth well disciplined by many a trial; since virtue is built up by hardships, as by voluptuous indulgence it is overthrown.
CyprianAD 258
Epistle VIII
This fight, therefore, predicted of old by the prophets, begun by the Lord, waged by the apostles...
Theonas of AlexandriaAD 300
The Epistle of Theonas, Bishop of Alexandria, to Lucianus, the Chief Chamberlain
Be clothed with patience and courtesy; be replenished with the virtues and the hope of Christ. Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery is temperate in all things; and they do it to obtain a corruptible crown, but we an incorruptible.
Basil of CaesareaAD 379
GIVE HEED TO THYSELF
No one is crowned except he strive lawfully.
Ambrose of MilanAD 397
The Six Days of Creation, Book 6, Chapter 1
You are an athlete. Come to grips with your opponent, not with your head but with your arms.
John ChrysostomAD 407
Homily on 1 Corinthians 23
"And every man that striveth in the games is temperate in all things."
What is, "all things?" He doth not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. "For this," saith he, "takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about any thing else, but separating themselves altogether from all things they apply themselves to their exercise only." Now if there these things be so where the crown fails to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, "Now they do it receive to a corruptible crown, but we an incorruptible."
Augustine of HippoAD 430
SERMON 263
When we enter upon the way of the Lord, let us fast from the vanity of this present life and refresh ourselves with the hope of the future life, not focusing our heart on things here but feasting it on things above.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
She also said, ‘The devil sometimes sends a severe fast which is too prolonged; the devil’s disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.’
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
They said that Dioscorus of Namisias made his bread out of barley, and his soup out of lentils. Every year he made one particular resolution: either not to meet anyone for a year, or not to speak, or not to taste cooked food, or not to eat any fruit, or not to eat vegetables. This was his system in everything. He made himself master of one thing, and then started on another, and so on each year...
They said of Helladius that he lived twenty years in his cell, and did not once raise his eyes to look at the roof.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Joseph asked Poemen, ‘How should we fast?’ Poemen said, ‘I suggest that everyone should eat a little less than he wants, every day.’ Joseph said to him, ‘When you were a young man, didn’t you fast for two days on end?’ He said to him, ‘That’s right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king’s highway, for it is easy and light.’
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
John the Short said, ‘If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.’
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 9:25, the Apostle Paul extends his athletic metaphor for the Christian life, highlighting the rigorous self-discipline required of those who strive for spiritual mastery. He draws a profound contrast between the perishable rewards sought by earthly athletes and the imperishable, eternal crown that awaits believers, thereby urging his readers to cultivate an unyielding self-control and maintain an unwavering eternal perspective in their pursuit of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in this verse to convey his profound message. The most prominent is Analogy, where he draws a direct comparison between the discipline of an athlete preparing for the Isthmian Games and the spiritual discipline required of a Christian. This analogy makes the abstract concept of spiritual striving tangible and relatable to his Corinthian audience. Complementing this is a powerful Contrast between the "corruptible crown" and the "incorruptible" one. This stark juxtaposition highlights the transient nature of earthly rewards versus the eternal nature of heavenly ones, compelling the reader to re-evaluate their priorities. The "crown" itself functions as a Metaphor, representing the ultimate reward, honor, and eternal life that believers receive from God. Furthermore, the use of Antithesis ("they" vs. "we") underscores the fundamental difference in motivation and outcome between those who strive for worldly recognition and those who strive for divine commendation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Corinthians 9:25 are profound, underscoring the active and intentional nature of the Christian walk. It teaches that salvation, while a free gift of grace, is not a license for spiritual passivity but rather an initiation into a disciplined life of striving for holiness and perseverance. The contrast between the corruptible and incorruptible crowns speaks to the eschatological hope of believers, emphasizing that our ultimate reward is not found in temporal achievements or accolades but in the eternal commendation and presence of God. This perspective reorients our values, calling us to invest our lives in what has lasting spiritual significance, rather than what is fleeting. It also highlights the divine nature of the Christian's ultimate prize, which, unlike human-given honors, is imperishable because it originates from an eternal God.
REFLECTION AND APPLICATION
1 Corinthians 9:25 is a powerful call to intentionality and discipline in the Christian life. It challenges us to examine our motivations and the objects of our striving. Just as an athlete denies themselves immediate gratification and endures rigorous training for a prize, so too are believers called to exercise self-control over their desires, thoughts, and actions for the sake of an eternal reward. This means actively putting off sinful habits, pursuing spiritual disciplines like prayer and Bible study, and living in a manner worthy of the gospel. The verse compels us to cultivate an eternal perspective, recognizing that earthly successes and failures are temporary, and our ultimate prize is not of this world. This perspective empowers us to endure hardship, remain humble in prosperity, and prioritize what truly matters—our relationship with God and our participation in His kingdom work. It reminds us that the Christian life is not a leisurely stroll but a purposeful race, demanding our full commitment and perseverance, knowing that the imperishable crown far outweighs any temporary sacrifice.
Questions for Reflection
FAQ
What does Paul mean by "striveth for the mastery"?
Answer: When Paul says "striveth for the mastery," he is using the Greek word agōnízomai (G75), which literally means "to contend in the games" or "to struggle for a prize." It conveys the idea of intense, focused effort, like an athlete competing in a demanding athletic contest. For the Christian, it refers to the diligent, disciplined, and often challenging pursuit of spiritual growth, holiness, and obedience to God. It implies that the Christian life is not passive but requires active, intentional, and sometimes strenuous exertion to overcome sin, grow in faith, and fulfill God's purposes. This striving is not for salvation, which is by grace through faith, but for the outworking of that salvation in a life pleasing to God, leading to an eternal reward.
What is the "corruptible crown" and the "incorruptible crown"?
Answer: The "corruptible crown" (Greek: phthartós stéphanos) refers to the perishable wreaths or garlands awarded to victors in ancient athletic games, such as the Isthmian Games in Corinth. These crowns, typically made of leaves (like wild celery or pine), would quickly wither and decay, symbolizing the fleeting nature of earthly fame, achievements, and rewards. In stark contrast, the "incorruptible crown" (Greek: áphthartos stéphanos) represents the eternal, imperishable reward that believers receive from God. This is not a physical crown but symbolizes eternal life, divine commendation, glory, and the unfading inheritance that awaits those who faithfully run the spiritual race. Paul uses this contrast to highlight the infinitely superior and lasting value of heavenly rewards over any transient earthly accolades, encouraging believers to fix their hope on what is eternal, as he does in 1 Corinthians 15:53-54.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 9:25 primarily serves as an exhortation to Christian discipline, its ultimate fulfillment and deepest meaning are found in Christ. Jesus Christ Himself perfectly embodied the "temperate" life, exercising unparalleled self-control and discipline in His earthly ministry. He "strove for the mastery" not for His own glory, but to accomplish the Father's will, enduring the cross and despising its shame for the joy set before Him (Hebrews 12:2). The "corruptible crown" of earthly recognition or power held no sway over Him; instead, He embraced suffering and humility, ultimately receiving a crown of thorns before being exalted to the highest place (Philippians 2:8-9). The "incorruptible crown" that believers strive for is not earned by our own merit, but is a gracious gift secured by Christ's perfect obedience and sacrificial death. He is the ultimate victor who has already obtained the imperishable prize, and through our union with Him, we share in His victory and His eternal inheritance. Our striving, therefore, is not to earn salvation, but to live out the reality of the new life we have in Him, empowered by His Spirit, as we await the "crown of righteousness" that He, the righteous Judge, will award on that day (2 Timothy 4:8).