What does it mean that "I buffet my body" (1 Corinthians 9:27)?

So, dear Reader, follow the example of the Apostle Paul, and make a practice of hitting your body under the eye (not literally, like the old monks), and of leading it away a slave: to do what you tell it: to be subject to you, — the new man. And remember it is all through the grace and the power of our Lord Jesus Christ.

Finally we come to self-control. This is translated "temperance" in the English Bible, but it really means to have mastery, and the one over which we are to have mastery, is ourselves. I fear that this is a very rare, but very precious fruit. How few there are who truly have mastery over their own bodies, and their own minds and thoughts. Paul could say of himself: "I keep under my body, and lead it away a slave." 1 Cor. 9:27. That is true self-control. Paul had mastery over himself. Let us remember that this is a fruit of the Spirit, and only God's Spirit can give this self-control.

When we come to verse 24 we can see how the Apostle's thoughts began to expand and take in the whole spirit and character which should mark the servant of the Lord. We are viewed as athletes contending in the games, whether running or fighting. Hence we should be marked by zeal, directness of purpose, and a temperate, self-denying life in all things. The athlete, whether in the Grecian games of two thousand years ago, or in the contests today, is careful not to let his body get the mastery of him. The very opposite. He masters his body, brings it into subjection to a very strict regime, even buffets it with continual exercises. And all this to the winning of a crown that quickly fades. Let us aim at the same things, only of a spiritual sort, that we may be invested in due season with a fadeless crown; for, alternatively, it is possible to ignore these things, and though a very eloquent preacher to others, to be rejected oneself.

What then does Paul mean when he says, “Lest I myself should be a castaway?” If he does not mean to convey the idea of uncertainty as to his personal security in Christ, what then does he mean? I believe the expression applies not to his future, but his present service — not to his heavenly home, but his earthly path — not to his eternal privileges, but his present responsibilities. Paul was a servant as well as a son, so he exercised himself and kept his body in subjection, “lest that by any means he might be disapproved of,” the better translation of castaway. The body is a good servant, but a bad master. If not kept down, it will altogether disqualify the servant of Christ for the discharge of his high and holy responsibilities. A person may be a child of God and yet be “disapproved” as a servant of Christ. To be an efficient servant of Christ involves self-denial, self-judgment, self-emptiness, self control. I do not become a child of God by these exercises, but most assuredly, I shall never be a successful servant of Christ without them.

This distinction is very plain and very important. We are too prone to think that the question of our personal security is the only one of any importance to us. This is a mistake. God has secured that, and He tells us so, that with free hearts we may run the race, carry on the warfare, fulfill the service. We do not run, fight or work for life; we have life-eternal before we take a single step in the Christian race, strike a blow in the Christian warfare, or perform a single act of Christian service. A dead man could not run a race, but a living man must run “lawfully,” else he cannot be crowned. So also in reference to the servant of Christ. He must deny himself; he must keep nature down; he must keep his body in subjection, lest he be disapproved of and set aside as a servant unfit for the Master's work, a vessel not “meet for the Master's use.” A true believer can never lose his relationship to Christ or the eternal dignities and privileges connected therewith, but he can lose his present fitness for service. He may so act as to be disapproved of as a workman. Solemn thought!

The concluding paragraph is fully in line with these statements of the Apostle. He uses as an illustration the Greek stadium, the race-course, well known to the Corinthians on account of the games on the isthmus of Corinth. In order to run successfully and obtain the prize, self-denial was necessary. There was a prize for him who won. Spiritually, not one, but all may obtain the prize, if all run well. And in the race every man that striveth for the mastery, to obtain the victory, is temperate in all things. They do it to obtain a fading crown, a wreath; but we have the promise of a crown that fadeth not away, an everlasting crown.

And if those who strive for earthly honor deny themselves, how much more should we practice self-denial in view of the crown of glory! "I therefore so run not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection, lest that by any means, having preached to others, I myself should be a castaway." What did the Apostle mean by the latter statement? The word "castaway" is found also in the following passages: Rom. 1:28; 2 Cor. 13:5, 6, 7; 2 Tim. 3:8; and Titus 1:16. In these passages it is translated by "reprobate." In Heb. 6:8 it is translated "rejected." Did he mean that he feared to be lost himself? Or did he only fear disapproval as a workman, whose service is rejected and to be counted unworthy of a crown? The statement does not clash with the teaching of the eternal security of the believer. The Apostle personally does not fear for himself, as no true believer needs to fear, but he applies an important principle to himself. Salvation and a holy walk are inseparably connected. Preaching alone will not do, but the truth must be lived.

In the N.T. the word is ἀδόκιμος, 'disapproved,' and is applied to the wicked, and to those also who having engaged in the race fail to reach the goal. Rom. 1:28; 2 Cor. 13:5-7; 2 Tim. 3:8; Titus 1:16. The same word is translated 'rejected,' and is descriptive of such as, in spite of gracious ministry, produce only that which is natural to fallen man. Heb. 6:8. It is also translated 'castaway' in 1 Cor. 9:27, where the apostle Paul represents himself as keeping under his body, and bringing it into subjection, lest having preached to others he himself should be rejected. This appears to indicate the possibility of a man, after having preached the gospel to others, being himself disapproved; failing to reach the goal through lack of self-discipline.

Here the Apostle uses the illustration afforded by the athletic games of the Corinthian Isthmus. We all know of the strenuous training the athlete will subject himself to. How he will abstain from foods and drinks that would impair his fitness. In other words he is self-restrained, for that is the meaning of the word “temperate” in our text.

Next Paul writes, "the course I have finished." There is the general idea of the games narrowed to the race only; and he looks back on the course as "finished". At an earlier day in writing to the Corinthians, familiar as they were with the Isthmian Games in their neighbourhood, he had applied the theme to the life and service of the saints in general, introducing himself as an example of one running not uncertainly, not beating the air but buffeting, or bruising, his body, and bringing it into bondage instead of surrendering it to relaxation, and indulgence, and luxury (1 Cor. 9:24-27). In Phil. 3:13-14, we hear him expressing the utmost ardour of devotedness in that race for the prize. The general reference recurs in 2 Tim. 2:5, in just the same spirit in which it was first urged in 1 Cor. 9:25. Now the apostle applies it to his own case, not for self-applause, as a bad conscience and an envious heart might think, but transferring these things in application to himself for Timothy's sake, and for all who afterwards in faith read these words. Boasting was far indeed from one who had one foot in the grave and all his heart with Christ in heaven.

Verses 26, 27. "I therefore so run," etc. After having stated the conditions of spiritual prosperity and success, he again presents himself as their example. He knew both whom he trusted, and at what he aimed; and, in the strength of Him who had loved and purchased him, he kept joyfully upon his course. He does not run uncertainly; his goal is straight before him; his eyes and his heart are fixed on the same object. He runs with a winner's confidence; for it is the prize of his high calling at which he aims. He knows that He who calls is faithful also, and will perfect what He has begun. Having been apprehended of Christ Jesus,2 he cannot rest until he also apprehends. Nor does he fight at random. He knows the law of the contest, and obeys it. He is well aware that flesh can only hinder spirit, and with a resolute decision he maintains unceasing war upon his flesh. But when he speaks of governing his body, and repressing forcibly its inclinations, he does not mean by that ascetic discipline, which is, he tells us, of little profit at the best,3 and which, in its too probable abuse, he discountenances and condemns.4 What he intends is, such a rendering of his members in their proper instrumental efficiency to the service of the living God, as is possible for those only who by faith are alive to Him, in Christ.5 His desire is to serve and glorify the Lord. The adversary who obstructs his wish is really the devil, but instrumentally his own flesh. This, therefore, he resolves to tame and mortify, subduing natural propensities by spiritual strength and tenacity of purpose. Knowing that they who are Christ's have crucified the flesh with its affections and its lusts, he finds in that faith the effective power of God against his natural will.6

On the subject of asceticism, any one having an ordinary acquaintance with scripture may see their ignorance of the mind of God, and their perversion of His word. We are exhorted, for example, to "mortify the deeds of the body," but never to mortify the body itself. The body is the Lord's, and to be cared for. "Know ye not," says the apostle, "that your bodies are the members of Christ?" True, they are to be kept under and brought into subjection, but that is the wisest way of caring for the body. (Rom. 8:13, 1 Cor. 6:15, 9:27) Again, the apostle says, "Mortify therefore your members which are upon the earth," and then he states what these are: "fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." These are the deeds of the body which we are to mortify — to put to death practically; and this on the ground that the flesh was put to death on the cross. "They that are Christ's have crucified the flesh with the affections and lusts," not, observe are crucifying it, or ought to crucify it, but have crucified it. God has put it out of His sight by the cross, and we are to keep it out of sight by self-judgment. The body, on the contrary, has in the New Testament a most important place as the temple of the Holy Ghost, but the tendency of asceticism is to starve the body, and feed the flesh. "Which things have indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh." (Col. 2:23)