A Preacher s Language: Athletic Imageries in 1Cor 9:24-27

Transcription

1 Asia-Africa Journal of Mission and Ministry Vol. 11, pp , Feb A Preacher s Language: Athletic Imageries in 1Cor 9:24-27 Dong-gee Lyu ABSTRACT The apostle Paul, in his letters, likes to use athletic imageries to apply and illustrate Christian responsibility. In 1 Corinthians 9:24-27, by using the imageries of athletic games and the competitors of Isthmian games at Corinth, Paul describes his own effort and endurance as a missionary, and urges his readers to follow his example in self-control and discipline. Likewise, the preachers and Bible teachers of the twenty-first century also have to know their audience first, and may well use language and ideas from their own everyday life that are familiar to them. Keywords: Apostle Paul, Preacher s language, 1Corinthians 9:24-27, Athletic imageries, Hellenistic influence, New Testament backgrounds, Isthmian games I. Introduction As well as in America and European regions, our cultures in many Asian and African countries have been obsessed with various sports and their athletes. People are excited with worldwide sports events such as summer and winter Olympic Games, FIFA World cup football games, and many others. The influence of sports stars, being national heroes, extends far beyond their original area. The popularity of the mega sports games is so widespread that Christians are not isolated from that environment. A lot of Christians also watch and enjoy sports games and events at certain venues or on television. They like to talk about athletic games and outstanding Manuscript received Dec. 27, 2014; revised Feb. 10, 2015; accepted Feb. 20, Dong-gee Lyu (dl3129@syu.ac.kr) is with Theology department, Sahmyook University, Seoul, Korea. He is a Korean by Nationality.

2 athletes. Even some preachers on the platform or Bible teachers in the classroom use stories or imageries related to sports games and athletes for illustrations of their messages. Many people, especially the young, from the audience enjoy them and pay more attention to the illustration that is familiar to them. Some Christians express their concerns about other Christians who go to athletic events or watch sports games. Some people from the congregation feel uncomfortable that their sacred time of worship is violated by these secular languages. However, it is not difficult to find those cases in biblical literature. The apostle Paul s writings consist of doctrinal/theological truths and practical exhortations to Christian living based on that truth. Paul likes to use athletic imagery to apply and illustrate Christian responsibility. Biblical authors, including Paul himself, were not celestial messengers, but they lived in their own society and culture just like anybody else. It is natural that they communicate with their contemporaries using ordinary language of ordinary people. They were generally interested in what other people were interested in. This study aims to find one of those cases where the apostle Paul uses expressions of the common people to communicate the gospel to the people living in the pagan society. A passage in his letter to the Corinthian church is examined here to find out in what way and for what purpose those imageries are utilized. II. Apostle Paul and Isthmian Games A. Greco-Roman Culture of Sports Ancient Greek people were great enthusiasts of various sports games. In Paul s time, most Hellenized cities in Roman Empire were equipped with various sports facilities such as stadia or gymnasia. People participated in the athletic games for themselves or liked to watch the athletes in contests. In the Apostle Paul s time there were four prominent athletic competitions held among over three hundred of those events, which were: the Isthmian, Nemean, Pythian, and the Olympic games (Henderson, 1997, p. 31). A. Papalas points out: The Isthmian, Pythian, Nemean, Panathenaean and many lesser athletic festivals were established. Greeks who had not been able to afford trips to Olympia could now see first rate athletics in the vicinity of their own 138 Dong-gee Lyu

3 polis (Papalas, 1984, p. 74). The most popular sports event in Greece was the Olympic games. As the chief athletic contest of the country, these games were held every four years. This mega-event consisted of various athletic, religious and social programs. In 472 B.C. the Olympics were extended to a length of five days. The first day was occupied with sacrifices to the gods, general activity, and the taking of the oaths by the judges and competitors. The second morning began with the naming of the competitors by the herald, and was followed by chariot races, horse races, and the pentathlon for men. Contests for boys were held on the third day. On the fourth day the men s games in foot racing, jumping, wrestling, boxing, and the pankration were held. The final day of the games was spent in sacrifices and an evening banquet where the victors were entertained (Hullinger, 2014, p.128). The Isthmian games were one of the greatest sports festivals in ancient Greek world second only to the Olympic games in its magnitude. This festival was dedicated to Poseidon, the god of the sea. The most prominent architecture at Isthmia was a temple of Poseidon. There were also a stadium, a theater and a hippodrome for the contests, which were common in any other Hellenized cities. The games consisted of foot races, horse races, chariot contests, jumping, wrestling, boxing, and throwing of the discus and javelin (Ross, 1976, p. 298). There was also a small structure called the Palaimon near the Poseidon temple, within which the athlete took an oath to keep the rules of the games. An understanding of this event is most crucial for this study, since it was held in Corinth. Oscar Broneer describes: Corinth played host to the athletes and visitors at the Isthmian Games celebrated every other year. Next to the Olympic Games, which were held every four years, the celebrations at the Isthmia were the most splendid and best attended of all the national festivals of Greece. Preparation for these events occupied the attention of the citizens several months in advance, and when the throngs arrived to view the contests in the Isthmian stadium, the vendors and entertainers from Corinth were on hand to reap profit from the occasion (Broneer, 1951, p. 95). AAMM, Vol. 11, 139

4 Since thousands of people, both athletes and spectators from all over the empire, were gathered in that city for this occasion, the apostle could never miss this golden opportunity to spread his gospel. B. The Apostle Paul at Corinth The city of Corinth was on the strategic lines of communications. There was the major east-west trade route via the Isthmus of Corinth, which was a vital link between Rome and the eastern part of the empire. There were also the north-south land roads from the Greek mainland to the Peloponnesos peninsula. Because the Isthmus had the resources of two seas, it was a natural meeting place for many people. With countless people passing through, Corinth was in a strategic position for the spread of gospel. Moreover, the Isthmian games were held during the springs of AD 49 and 51 when the apostle was in Corinth, and Paul knew that there would be many people from throughout Greece and Macedonia gathered to watch or participate in these games. Since Paul remained in Corinth for eighteen months on his first visit, he would have been there in AD 51, when the games were held (Broneer, 1971, p. 169). The apostle wanted to make the most of this opportunity to reach as many people as he could. Jerry Hullinger appropriately points out: In light of the popularity and splendor of these games, it is no wonder that Paul used an abundance of athletic metaphors in his writings. They no doubt had a tremendous impact on his readers (Hullinger, 2004, p 346). Another reason that lends weight to the idea that Paul attended these games is his profession as tentmaker. As the games were held every other year, the city of Corinth would host a multitude of people including athletes, delegates, visitors, and merchants. Paul could meet with the Jews in the synagogue on the Sabbath and come in contact with foreigners through his business as a tentmaker (Hullinger, 2004, p. 346). Since his trade was tent-making as known by Luke (Acts 18:3), perhaps he, along with Priscilla and Aquila, had to work at constructing tents for the participants and spectators from all around the country who would have gathered there for the Isthmian games. It is possible that they have worked at construction of the Athletes Village. Thus he could have learned many things about how the athletes prepare for the games and exercise self-control. Thus the opportunity was ripe for the apostle. Oscar Broneer portrays: 140 Dong-gee Lyu

5 At such occasions large number tents would be needed to provide shelter for the crowds of visitors.... In April, or early May, when the Isthmian Games were held, the air is chilly enough to require shelter; and frequent showers and violent gusts of wind that buffet the Isthmian region make such shelter imperative. Paul and his companions would find plenty of customers (Broneer, 1962, pp. 4-5, 20). In addition, the apostle went to Corinth because there was Jewish community (Acts 18:4). He usually sought out a Jewish synagogue to reach his kinsmen first (Rom 1:16; 9:1-5). There he could get some help for his tent-making business, too. Therefore, there was a good enough reason for the apostle to be at the games and in the city of Corinth. Broneer believes that Paul chose Corinth as the chief base of his missionary work in Greece mainly because of the biennial Isthmian festival (1971, p. 169). III. Athletic Imageries in 1Cor 9:24-27 In 1 Corinthians 9:24-27, written to the city that hosted the Isthmian Games, the apostle extends various athletic allusions from running a race to other games, such as boxing. He uses a number of words and images in discussing Christian life. The Isthmian games may well have induced the apostle to borrow these imageries in his letter to the Corinthians (Grosheide, 1953, pp ). A. Paul s Use of Athletic Language Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. Everyone who competes in the games exercises selfcontrol in all things. They then do it to receive a perishable wreath, but we an imperishable. Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified (NASB). 1. Running a Race AAMM, Vol. 11, 141

6 The apostle begins his figure with a question concerning those who run in a race. In regard to a foot race, Paul often used the word trechō. The verb literally meant to run, to rush, or to advance (Bauer, 1979, s.v. trechō ). In classical Greek it was used to express the movement of an athlete at a contest in the stadium. It meant to move quickly and to run. Trechō is found in statements which express effort or achievement in respect to mental and spiritual matters as well (Ebel, 1986, p. 946). It was also used to indicate the action of running (Gen 18:7; 1Kings 18:46), and sometimes figuratively meant to follow the commandments of God (Ps 119:32) or running into lies (61:4) in the Greek Old Testament. In the New Testament, the word is often found in the literal sense (Matt 27:48; 28:8; Mark 5:6; 15:36; Luke 15:20; etc.). It is Paul who predominantly uses this word in the figurative sense. By using the verb, he express how the Christian life as a whole, like his apostolic service, is directed towards a goal (Gal 2:2; 5:7; Phil 2:16) and that, as in a contest in the stadium, what matters is applying all one s strength and holding out to the end (1Cor 9:24 ff.; cf. Heb 12:1) (Ebel, 1986, p. 947). In ancient Greek world athletes competed in races running two hundred meters, four hundred meters, and fifteen hundred meters (Henderson, 1997, p. 31). The metaphor of running a race with perseverance (Heb 12:1) and similar ideas often appear in many places of the New Testament (Phil 2:16; Gal 2:2; 5:7; 2 Tim 4:7). The Greek word translated as a race in English versions (e.g. NRSV, NASB, etc.) is stadios. It means a stadium, which was an enclosure of about six hundred feet in length (Smith, 1939, 2:1172). Ludwig Drees describes three kinds of races held in a stadium: In the stade-race the competitors had to run a single length called a stadium, a distance of meters. In the diaulos, which was the middle distance event at the ancient Olympics, they ran twice the length of the stadium, once in each direction, which means that they covered meters. In the long-distance event, i.e., the dolichos, they had to run twenty-four lengths of the stadium, a total distance of meters (Drees, 1968, pp ). The apostle seems to denote the long-distance event. He urges the readers to exercise self-control and to run in such a way that they may win. 142 Dong-gee Lyu

7 Athletes in Greco-Roman world trained themselves with great seriousness. For some competitors death for the sake of an olive or celery crown is glorious (Philo, 1929, p. 113). Loser of a game was disgraced before the whole world. If one withdrew without sufficient reason, he would be whipped (Hullinger, 2014, p. 133). The word agōnizomai, translated as competed (1 Cor 9:25) reflects the struggle and hard training that the athletes had to experience in preparation of the games. Paul s use of the word agōn refers to an expression of the contestants manly discipline (Ringwald, 645). Paul, then, links the figure with his own race of a missionary. Grosheide points out: Linking his remarks with what he wrote at the end of vs. 25 concerning Christians in general, Paul now sets forth what he does himself. He exerts himself as is his duty. The apostle is not driven by pride but by the realization that also by his example he has to deify the church.... The running of Paul himself will be recognized as a running for the prize, a running with full exertion (1953, p. 215). Thus Paul links the struggle and painstaking effort and endurance of the athletes with his own effort as missionary. Furthermore he encourages the readers to exercise the same self-control in their Christian living. 2. Wreath Paul, in verse 25, mentions a perishable wreath. He says that he exerts all of his strength to obtain an unperishable wreath (stephanos in Greek). In classical Greek stephanos referred to anything that encircled something else, such as a besieging army or the wall around a city. Usually a crown or wreath was won at various athletic contests (Hemer, 1986, 1:405). The word stephanos was used in LXX of a royal crown (2 Sam 12:30) and of a festal ornament (Prov 1:9; 4:9; Songs 3:11; Is 28:1). In the New Testament it occurs 18 times and often refers to the prize of the athletic victor as a metaphor for the eternal reward of the faithful (1 Cor 9:25; 2 Tim 2:5; James 1:12; 1 Pet 5:4; Rev 3:11; 4:4, 10). In Pauline writings it always refers to the winner s prize, not the royal diadem (cf. Trench, 1985, p.79). The wreath, or crown was the prize won by athletes in the games, much like today s gold medal. In contrast to the modern Olympic AAMM, Vol. 11, 143

8 games, where the medals are awarded to the players who took second and third place respectively, only the first place winner received the crown in the ancient games. In the Isthmian games, the champion of the competition won a crown for the prize. Usually the crowns were made of olive or celery. But in case of Isthmian games, Hullinger says: In light of the fact that pine was the most common tree in the Isthmus region, the victors of the games were crowned with wreaths mad from the branches of these trees (Hullinger, 2004, p. 351). Paul describes the crown as a perishable wreath, while the believer s reward is an imperishable crown (1 Cor 9:25). The greater athletes were honored in Isthmia by monuments, statues, and inscriptions (Fee, 1987, p. 433). The apostle encouraged the Christians in Corinth to run the race of Christian life that they might win the prize (1 Cor 9:24). 3. Boxing When he writes I box in such a way, as not beating the air the apostle refers to the boxing sport. Boxing, wrestling, and a combination of the two known as pankration were combat competitions. Boxing was one of the most brutal events in the ancient sports games. The boxer wrapped his knuckles with leather straps. The wrapping incorporated lead, irons and even spikes. The athletes fought until one side was knocked out. It sometimes lasted up to four hours. Or one boxer signaled defeat by raising his index finger (Milavic, 1992, p. 14). The phrase not beating the air could denote a boxer who does not make contact with his blows or to the practice of shadowboxing. On the contrary, Paul was not simply shadowboxing but engaged in a real fight with the enemy. In his struggles he was a genuine fighter and does not act like a shadow boxer who punches the air (Hullinger, 2004, p. 354). Competitors submitted themselves to ten months of persistent, supervised training to be prepared to participate in these events (Henderson, 1997, 31). Sometimes the Christian life could be as serious and brutal as boxing was (2Tim 3:12). 4. Disqualification Paul goes on to say that he disciplines his body so that he will not be disqualified (Greek adokimos) from the Christian race (1 Cor 9:27). The apostle encourages the readers to exercise self-control in their Christian life so they will not be disqualified from the race. 144 Dong-gee Lyu

9 While the apostle was sure that his salvation is eternally secure in Christ (2 Tim 1:12; Rom 8:31-39), he was concerned that the Lord would not be able to use him in preaching the gospel to others. Elsewhere the apostle Paul states: if anyone competes as an athlete, he does not win the prize unless he competes according to the rules (2 Tim 2:5). It is reminiscent of the scene that the athletes took the oaths at Palaimon. The athletes swore to follow the rules before the games. Christians also have to follow the rules in the race. B. Paul s Purpose of Using Athletic Imageries The apostle Paul first went where the people were. He visited the Isthmian games to reach his contemporary Corinthian souls. When he communicated with the people in his epistles, he used familiar illustrations. In the letter to the Corinthians, they were athletic imageries. Therefore, as Jerry Hullinger appropriately indicated, To feel the full impact of Paul s words, one must understand this of his historical milieu (Hullinger, 2004, p. 343). This study examined the athletic language and imagery the apostle used, and it reveals how and for what purpose he borrowed those imageries in his letter to the Corinthians. His purpose is threefold (Cf. Henderson, 1997, p. 32). First, all those usages of imagery primarily have a descriptive function. Paul used them to describe facets of his own missionary experiences and Christian life in general. As a missionary Paul himself had run a race and exercised such self-control. In advancing the gospel work he faced all kinds of physical and doctrinal challenges. Until he finished his race he endured all the danger, discomfort, opposition and persecution. Henderson s account is noteworthy: He knew that those under his care and instruction also faced the temptation to quit or get distracted in living the Christian life (Gal 5:7; Phil 3:12-14; 1 Cor 9:24-27). Describing Christian living as running and struggling, he communicated the endurance and single-mindedness necessary in all Christians lives when they attempt to mature toward Christlikeness and to spread the gospel (Henderson, 1997, p. 33). Second, the apostle borrows these athletic imageries to admonish his readers that a lot of effort and endurance are required to reach the goal as Christians. Just like he exerted this effort to advance the gospel, he also exhorts his audience to endure the hardships and exercise self-control. Paul urges them to imitate his example (cf. Phil AAMM, Vol. 11, 145

10 3:12-14). He himself exercised self-control just as the athletes did to win the prize in a race. All Christians are to do the same. In Philippians 3:12-14 the Apostle writes: Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus. Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus (NASB). Third, by using the athletic imageries Paul points out that there are ultimate goal and prize in Christian living. 1 Corinthians 9:24-27 especially suggests this eschatological theme by mentioning the prize and unperishable wreath. He expects that everyone faces an ultimate reward or punishment at the end of his/her life. The apostle Paul seems to expect additional rewards in heaven that could be gained or lost other than the salvation for who place faith in Christ. By faithful service and living one would not lose eternal reward by God (cf. Phil 2:16; 1 Tim 4:1-6; 6:1-11; 2 Tim 2:5). Paul often uses the athletic image of the crown to describe this future reward that will be given to faithful believers by God. It was offered to the most honored competitor in the ancient athletic games. Unlike the Greek crowns made of leaves or vines of Paul s own time, the Christian s stephanos is imperishable. It lasts forever (1 Cor 9:25; cf. 2 Tim 4:8 crown of righteousness ). Paul did not go to the Isthmian games to worship Poseidon, but he went to promote the gospel work. Christian preachers and gospel workers could take advantages of local and state fairs, athletic events, and religious festivals to present the gospel to a multitude of people. The Apostle mainly drew languages and ideas from the imagery of the running a race and combat competitions such as boxing and wrestling. Also he alluded to the hard work of training process the athletes had to tolerate. These imageries are drawn here to point out that winning a prize requires discipline, self-control, and coordinated endeavors. When he uses the imageries of athletes and athletic games, though they were not originally related with the Bible truths or Christian gospel, he uses them quite freely to explain the spiritual truths to the readers. Thus the preachers and Bible teachers of twenty-first century also have to know their audience first, and may use languages and ideas from their everyday life that is familiar to them. 146 Dong-gee Lyu

11 IV. Summary Preachers constantly have to endeavor to keep the attention of congregation, especially young people, by making reference to what is familiar to them. The apostle Paul, in his letters, goes in for athletic metaphors to communicate the gospel of Christ to the people from the Greek culture. The point in 1 Corinthians 9:24-27 is that as serious as athletes are about their training, and as Paul himself is about his missionary work, the Corinthians must be serious about their mission and Christian life. Most frequently used athletic imagery by Paul is that of the footrace. Paul urges the readers to exercise self-discipline in order to win an imperishable crown at the end. By using imageries of athletic games and the competitors, Paul describes his own effort and endurance as a missionary, and urges his readers to follow his example in selfcontrol and discipline. References Bauer, Walter, William Arndt, Felix Wilbur. Gingrich, and Frederick W. Danker. (1979). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. Chicago: University of Chicago Press. Broneer, Oscar. (1962, 1). The Apostle Paul and the Isthmian Games. The Biblical Archaeologist 25: (1971). Paul and the Pagan Cults at Isthmia. Harvard Theological Review 64, (1976). Twenty-Five Years Ago: Cults at St. Paul s Corinth. Biblical Archaeologist 39, Drees, Ludwig. (1968). Olympia. New York: Frederick Praeger. Ebel, Günther, (1986). Poreuomai. New International Dictionary of New Testament Theology (Vol. 3, pp ). Grand Rapids: Zondervan. Fee, Gordon. (1987). The First Epistle to the Corinthians. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company. Ferguson, Everett. (2003). Backgrounds of Early Christianity. 3rd ed. Grand Rapids, MI: William B. Eerdmans Company. Grosheide, F. W. (1953). Commentary on the First Epistle to the Corinthians. New International Commentary on the New Testament. Grand Rapids, MI: Eerdmans. AAMM, Vol. 11, 147

12 Harrison, James R. (2008). Paul and the Athletic Ideal in Antiquity: A Case Study in Wrestling with Word and Image. Paul s World, Leiden: Brill. Harrison, R. K. (1985). Major Cites of the Biblical World. Nashville, TN: Thomas Nelson Publishers. Hemer, Colin J. (1986). Stephanos. In New International Dictionary of the New Testament Theology (Vol. 1, p. 405). Grand Rapids: Zondervan. Henderson, Walter, Jr. (1997). The Athletic Imagery of Paul. The Theological Educator 56, Hullinger, Jerry M. (2004). The Historical Background of Paul s Athletic Allusions. Bibliotheca Sacra 161, (2014). New Testament Life and Belief: A Study of History, Culture, and Meaning. Winston-Salem, NC: Piedmont International University. Lane, W. L. (1985). Corinth. In Major Cites of the Biblical World (pp ). Nashville, TN: Thomas Nelson Publishers. Milavic, Anthony. (1992). Ancient Olympia: The Place. The Celator 6, Orr, William F. and James Arthur Walther. (1976). I Corinthians: A New Translation with Introduction and Commentary. The Anchor Bible, vol. 32. Garden City, NY: Doubleday and Company. Papalas, A. (1984). The Development of Greek Boxing. Ancient World 9, Philo, (1929). Every Good Man Is Free. Cambridge, MA: Harvard University Press. Ross, Arthur. (1976). Games. In Zondervan Pictorial Bible Dictionary. Grand Rapids: Zondervan. Ringwald, Karl Heinrich. (1986). Agōn. In New International Dictionary of the New Testament Theology (Vol. 1, p. 645). Grand Rapids: Zondervan. Smith, William Taylor. (1939). Games. International Standard Bible Encyclopedia (Vol. 2, pp ). Grand Rapids: Eerdmans. Trench, R. C. (1985). Synonyms of the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Company. Witherington, Ben, III. (2003). New Testament History: A Narrative Account. Grand Rapids, MI: Bakers Academic. 148 Dong-gee Lyu