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An Exegetical Analysis of Philippians 3:14: The Prize, the Goal, and the Heavenly Calling
This exegetical study of Philippians 3:12-16, with a specific focus on verse 14, is based on a b-greek discussion from an unspecified date. The initial inquiry presents a passage from Philippians 3:12-16, highlighting Paul’s fervent pursuit of Christlikeness and resurrection life, despite not yet having attained perfection. The discussion specifically centers on three key exegetical questions related to Philippians 3:14, seeking clarification on its grammatical structure and the nuanced meanings of particular terms.
The main exegetical issues revolve around understanding Paul’s intent in verse 14, particularly concerning the nature of the “prize” and the “calling.” First, there is a question regarding the grammatical relationship between τὸ βραβεῖον (the prize) and τῆς ἄνω κλήσεως τοῦ θεοῦ (the upward/heavenly calling of God), specifically whether the latter functions as an appositive genitive, identifying the prize itself as the calling. Second, the thematic significance of σκοπός (goal, mark) in the phrase κατὰ σκοπὸν (according to the goal) is explored, questioning what specific concept this term refers to in Paul’s athletic metaphor. Third, the precise nuance of the adjective ἄνω (upward, high, heavenly) as it modifies κλήσεως (calling) is examined to determine if it primarily conveys a sense of elevation, nobility, or celestial origin/destination. These interconnected questions are crucial for accurately interpreting Paul’s vision of Christian striving and ultimate reward.
κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. (Nestle 1904)
Key differences with SBLGNT (2010):
- The Nestle 1904 text reads εἰς τὸ βραβεῖον (eis to brabeion, “unto the prize”), whereas the SBLGNT 2010 text reads πρὸς τὸ βραβεῖον (pros to brabeion, “towards the prize”).
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual variant in Philippians 3:14 concerning the preposition preceding τὸ βραβεῖον—εἰς (Nestle 1904) versus πρός (SBLGNT 2010, NA28)—is minor but noteworthy. The Nestle-Aland 28th edition (NA28), reflecting current critical consensus, favors πρός based on strong manuscript evidence (e.g., P46, א, A, C). While both prepositions can express direction toward a goal, πρός often emphasizes movement towards something with an aim, whereas εἰς typically denotes movement into or to a destination, suggesting arrival or achievement. In this context, the difference in meaning is subtle; both convey Paul’s active striving towards a specific objective, yet πρός might slightly enhance the dynamic of continuous pursuit.
Lexically, several terms are central to understanding Philippians 3:14:
- σκοπός (skopos): BDAG defines it as “the object on which one fixes one’s eyes, goal, aim.” In KITTEL (TDNT), `σκοπός` is discussed as referring to a mark or target, often in a military or athletic context, signifying a fixed objective or desired outcome. Paul’s use of κατὰ σκοπὸν (according to the mark/goal) implies a highly focused and intentional pursuit, devoid of aimless wandering.
- διώκω (diōkō): BDAG provides “to follow or pursue w. diligence and determination … run after, pursue, press on toward, try to attain.” KITTEL notes its range from literal pursuit to zealous striving. In the context of athletic imagery (`βραβεῖον`, `τρεχοντες` in 1 Cor 9:24), it strongly conveys intense, purposeful effort to reach an objective, paralleling a runner straining towards the finish line.
- βραβεῖον (brabeion): BDAG renders it “the prize awarded in public games.” KITTEL further elaborates that `βραβεῖον` is the victor’s reward in athletic competitions, signifying the ultimate recognition for successful completion and triumph. This metaphor firmly places Paul’s Christian life within the framework of a spiritual contest.
- ἄνω (anō): BDAG provides “up, upward, above.” When used as an adjective or adverb, it can denote direction, location, or quality. In the phrase τῆς ἄνω κλήσεως, it specifies the nature of the calling. The nuance here is crucial: does it mean “high” (in status or quality), “noble,” or “heavenly” (originating from or leading to heaven)? Given Paul’s consistent eschatological emphasis in Philippians and his longing for Christ’s resurrection (`ἐξανάστασιν τὴν ἐκ νεκρῶν` in v. 11), “heavenly” or “from above” (implying divine origin and celestial destination) is the most fitting interpretation, connecting the calling to God’s divine initiative and the believer’s future in glory.
- κλῆσις (klēsis): BDAG defines it as “a call, invitation,” specifically a “divine invitation to participate in the blessings of the Gospel.” KITTEL underscores its theological significance as a divine summons, initiating believers into a new relationship and destiny.
- ἐν Χριστῷ Ἰησοῦ (en Christō Iēsou): A quintessential Pauline phrase, indicating the sphere of Christian existence, the means through which God’s purposes are realized, or the believer’s profound union with Christ. The prize and calling are therefore experienced and actualized within this vital relationship.
Translation Variants with Grammatical & Rhetorical Analysis
The interpretation of Philippians 3:14 hinges significantly on the grammatical relationship of τῆς ἄνω κλήσεως τοῦ θεοῦ to τὸ βραβεῖον, addressing whether it is an appositive genitive. This choice influences whether the “prize” is understood as identical to the “calling” or as something distinct that the calling secures.
- Appositive Genitive Interpretation: Translations such as GNB (“…prize, which is God’s call….”) and NET Bible’s footnote (“prize, namely, the heavenly calling of God”) adopt an appositive reading. Grammatically, this implies that the genitive phrase τῆς ἄνω κλήσεως τοῦ θεοῦ serves to further define or identify τὸ βραβεῖον. In this view, the “prize” Paul pursues is not a material reward but the very act of being called by God to a heavenly destiny. Rhetorically, this emphasizes the intrinsic value and spiritual nature of the divine summons. It aligns with Paul’s focus on intimate union with Christ and participation in His resurrection, suggesting that the ultimate reward is the reality of God’s call itself, actualized in Christ. This interpretation is often favored by those who see Paul’s primary goal as complete transformation and conformity to Christ’s death and resurrection, rather than an external reward.
- Genitive of Source/Origin or Objective Genitive Interpretation: Other translations, like HCSB (“…prize promised by God’s heavenly call…”) or NIV (“…prize for which God has called me…”), do not treat the genitive as appositive. Instead, they suggest the genitive `τῆς ἄνω κλήσεως τοῦ θεοῦ` functions as a genitive of source/origin (the prize from the calling) or an objective genitive (the prize for the calling). These readings imply that the prize is a consequence or outcome of the heavenly calling, something distinct from the call itself. Rhetorically, this places the “prize” as an external reward associated with the calling, perhaps the glory or eternal life that the calling leads to. This broadens the scope of “prize” beyond merely the calling, suggesting a tangible outcome of faithful response to God’s summons.
The thematic reference of σκοπός in κατὰ σκοπὸν reinforces Paul’s determined and focused pursuit. This is not a haphazard endeavor but a targeted striving towards a clearly defined objective. The rhetorical force of `διώκω` coupled with `κατὰ σκοπὸν` paints a picture of intense, unwavering dedication, analogous to an athlete locking eyes on the finish line.
The nuance of ἄνω is crucial for understanding the nature of the “calling.” As discussed in the lexical notes, while “high” or “noble” are possibilities, “heavenly” (i.e., divinely originated and oriented toward the celestial realm) best fits the eschatological and Christocentric context of Philippians. This calling is not merely elevated in status but fundamentally tied to God’s ultimate plan of salvation and the believer’s future glorification in heaven with Christ.
Conclusions and Translation Suggestions
The exegesis of Philippians 3:14 reveals Paul’s single-minded devotion to attaining the ultimate prize, which is intricately linked to God’s divine summons. The most compelling interpretation for τῆς ἄνω κλήσεως τοῦ θεοῦ is an appositive genitive, identifying the prize as the calling itself, understood as God’s gracious invitation to share in Christ’s resurrection life and heavenly destiny. The intensity of διώκω combined with the precision of κατὰ σκοπὸν underscores Paul’s unwavering focus, while ἄνω firmly grounds the calling in the heavenly, divine realm.
Based on this analysis, the following translation suggestions are offered for Philippians 3:14:
- “I press on toward the goal for the prize, namely, the heavenly calling of God in Christ Jesus.”
This translation emphasizes the appositive nature of the genitive, identifying the prize directly as God’s call to a heavenly life in Christ. - “I eagerly pursue the mark for the reward, which is God’s upward summons in Christ Jesus.”
This option uses “eagerly pursue” to capture the zealous nature of `διώκω` and clarifies `βραβεῖον` as a “reward,” further defined as God’s “upward summons.” - “I strain forward with purpose toward the prize—the divine calling from above in Christ Jesus.”
This translation highlights the determined effort (`strain forward with purpose`) and interprets `ἄνω` as “from above,” emphasizing the divine origin and transcendent nature of the calling as the ultimate prize.
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I see this question has gone unanswered for several days. Perhaps if I attempt a response, others will “join me on the track.” Let’s check the text of the two passages in question first:
1Cor. 9:24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. [1Cor. 9:24 OUK OIDATE hOTI hOI EN STADIWi TRECONTES PANTES MEN TRECOUSIN, hEIS DE LAMBANEI TO BRABEION; hOUTWS TRECETE hINA KATALABHTE.]
Phil. 3:14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. [Phil. 3:14 KATA SKOPON DIWKW EIS TO BRABEION THS ANW KLHSEWS TOU QEOU EN CRISTWi IHSOU.]
The βραβεῖον [BRABEION] is the prize won by the winning racer. τρέχω [TRECW] is the more general word for “run.” διώκω [DIWKW] more specifically means “pursue (an objective)” The race track is clearly the metaphor involved in both passages. I think we might say that DIWKEIN = TRECEIN hWSTE TO BRABEION LABESQAI. What has always struck me as strange about Paul’s preference for this metaphor is that it is essentially a competitive one, as he clearly notes in “but one alone gets the prize” — yet at the same time he seems to urge all his listeners to participate in the race and seek to win the prize. I guess that what he seeks to instill in all is an intense drive toward the goal rather than competition among the racers.
Carl W. Conrad Department of Classics, Washington University (Retired)
18 March 2011
Friends:
To add to the discussion, David J. Williams, in his book Paul’s Metaphors: Their Context and Character (Peabody, MA: Hendrickson, 1999), has an excellent and well-documented chapter on “Public Shows and Sporting Events.” He takes the metaphor of Philippians 3:13-14 and the “pursuit” there to be that of a chariot race: “Philippians 3:13-14 describes the charioteer, intent on the race, his eyes fixed on the front, not daring to look behind lest the slightest pressure ont he reins (wapped around his body) produce a false move and cause him to lose the race and possibly his life” (p. 262). (Can we think of like the famous chariot race in the movie “Ben-Hur”?) Williams takes DIWKW to mean “drive on” [toward the finish line] at Phil. 3:14. Philippi was a Roman colony in Macedonia; would chariot races have been characteristic of that location? Was there a hippodrome there? List members may have more resources than I on such questions.
On the other hand, Corinth was, if I recall correctly, near the site of Isthmian games featuring track and field events, and much has been done archaeologically at that site. Again, if I recall correctly, the athletes who competed in such events were amateurs, who may have prepared themselves full-time for weeks or even months prior to the games but who had other usual occupations. So, if I may extend the thought a step further, there’s more of a level playing field for track and field events, and more of the idea that “we’re all running this race” together in 1 Cor., whereas in a chariot race, I’d guess that competing there involved a more specialized skill and one not generally available, so if Williams is correct in his interpretation, the idea would have more to do with single-minded pursuit and concentration.
1 Cor. 9:24, it seems to me, has to do with the way a person runs–for example, staying in the lines, not getting tripped up, running to one’s utmost, doing the best you can, and so on; Phil. 3:13-14 has more to do with single-minded pursuit of the goal (more of an “eyes on the prize” idea).
Hope this is helpful to list readers.
Best wishes, Jeremy Spencer Pastor Odessa Baptist Church Odessa, NY
Hi, Billy,
τρέχει μεν ὁ χρόνος, διώκει δ’ ὁ θἀνατος. (TRECEI MEN hO CRONOS, DIWKEI D’ hO QANATOS.
Mark L Φωσφορος
FWSFOROS MARKOS
Dear Billy,
My apologies for the lateness of my reply. Mark L. and Carl Conrad have replied, but I wanted to look at Colin Brown, NIDNTT, Vol. III, pp. 945-947, “Walk,” POREUOMAI, TREXW, DROMOS and PRODROMOS;” Vol. II, pp. 803, “Persecution, Tribulation, Affliction,” DIWKW, EKDIWKW, KATADIWKW and DIWGMOS.”
First, DIWKW, Vol. II, ppl 805-808. by G. Ebel, “CL DIWKW is perhaps connected with the Homeric DIEMAI, flee. It means lit. to chase, pursue, run after, drive away, and fig. to pursue something zealously, try to achieve something, try to obtain, prosecute.”
OT 1. In the LXX DIWKW, along with EKDIWKW and KATADIWKW, is used primarily of pursuit by hostile soldiers (Exod. 15:9), or by anyone whose intentions are hostile (Gen. 31:23). It translates a number of Heb. vbs., but chiefly RADAP, pursue; thoe other vbs. in only isolated instances. This gives rise to the usage which is characteristic of the Pss. of individual lamentation (e.g. Pss. 7:1, 5[2,6]; 31[30]:15; 35[34]:3; cf. also Jer. 15:15; 20:11), where persecution and persecutors refer to the circumstances and persons that cuase the psalmist to suffer, without there necessarily being active persecution in the narrower specific sense. 2. The OT also contains exhortations to strive for a goal. In normal Gk. settings it will be the good, the beautiful, or virtue that is to be pursued. In the LXX it is relationships, e.g. social righteousness (Deut. 16:20; cg. also Josephus, Ant. 6, 12, 7), peace (Ps. 34[33]:14), and righteousness in the sense of true honouring of God (Prov. 15:9, that are to be followed. The corresponding NT usage has its roots here.”
NT Summaruy of NT use. (a) The commonest meaning is to persecute, or be persecuted (some 30 times, especially in the Gospels, Acts, Paul, Rev.). … (b) The fig. use is found onluy in the Epistles, always with a positive meaning; the use in Phil. 3:12, 14 belongs here (cf. also ZHTEW,>Seek, and ZHLOW, Zeal).
2. Pursuit of Christian objectives. The metaphorical meaning of the word shows more strongly than ZHTEW, seek, that there are certain things which the Christian must strive after, such as hospitality (Rom. 12:13), mutual peace (Rom. 14:19; 1 Pet. 3:11; Heb. 12:14), holiness, love (1 Cor. 14:1), doing good (1 Thess. 5:15), and righteousness (1 Tim. 6:11; 2 Tim. 2:22). These are lasting objectives in the life of faith, which has as its goal the attaining of the > resurrection from th dead. Paul sees the Christian life as ultimately directed to this goal. He presses on to it like the runner set on winning the victor’s prize (Phil. 3:12ff), although he knows that “it depends not upon man’s will or exertion, but upon God’s mercy” (Rom. 9:16; cf. v. 30 f.).”
Second, TREXW, Vol. III, pp. 945-947, by G. Ebel CL 2. TREXW, attested from Homer (OD. 23, 207; Il. 23, 392 f.) onwards, means to mover quickly, to run, especially at a contest in the stadium (> Fight, art. AGWN). Influenced by the philosophical criticism of over-estimation of purely physical contests, TREXW is also found in statements which express effort of achievement in respect of mental and spiritual matters.
OT 2. TREXW is atteste some 60 times in the LXX mostly for Heb. RUS, to run, in the literal sense (e.g. Gen. 18:7: 1 Ki. 18:46). In the figurative sense it occurs in only a few passages: for the way of life according to the commandments of God in connexion wit the typical OT concept of way (Ps. 119[118]:32), of “running into lies” (ps. 61:5 LXX) and in the expression “running away into immortality” (4 Macc. 14:5, in the account of the martyrdom of the seven brothers).
NT 2. TREXW, to run, is found in the NT in the literal sense, including the disciples running to the empty tomb (e.g. Matt. 27:48; 28:8; Mk. 5:6; 15:36; Lk. 15:20; 24:12; Jn. 20:2, 4; Acts 19:28). In 2 Thess. 3:1 it is used of the word of the Lord (cf. Ps. 147[146]:4). It is found in Paul predominately in the figurative sense. By using the vb., he expresses 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 contest in the stadium (see CL 2), what matters is applying all one’s strength and holding out to the end (1 Cor. (:24 ff.; cf. Heb. 12:1). Rom. 9:16, by pointing to the mercy of God – which is the last resort, is alonge decisive – represents the necessary corrective. It also occurs in Heb. 12:1 and Rev. 9:9, SYNTREXW, run together, occurs in Mk. 6:33; Acts 3:11 (of people); 1 Pet. 4:4 (fig. of people plunging in to the same stream of debauchery).” (My note: I wonder if this latter use would be similar to the lemmings who plunge headlong to their deaths into the sea?).
En Xristwi,
Rev. Bryant J. Williams III
I see this question has gone unanswered for several days. Perhaps if I attempt a response, others will “join me on the track.” Let’s check the text of the two passages in question first:
1Cor. 9:24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. [1Cor. 9:24 OUK OIDATE hOTI hOI EN STADIWi TRECONTES PANTES MEN TRECOUSIN, hEIS DE LAMBANEI TO BRABEION; hOUTWS TRECETE hINA KATALABHTE.]
Phil. 3:14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. [Phil. 3:14 KATA SKOPON DIWKW EIS TO BRABEION THS ANW KLHSEWS TOU QEOU EN CRISTWi IHSOU.]
The βραβεῖον [BRABEION] is the prize won by the winning racer. τρέχω [TRECW] is the more general word for “run.” διώκω [DIWKW] more specifically means “pursue (an objective)” The race track is clearly the metaphor involved in both passages. I think we might say that DIWKEIN = TRECEIN hWSTE TO BRABEION LABESQAI. What has always struck me as strange about Paul’s preference for this metaphor is that it is essentially a competitive one, as he clearly notes in “but one alone gets the prize” — yet at the same time he seems to urge all his listeners to participate in the race and seek to win the prize. I guess that what he seeks to instill in all is an intense drive toward the goal rather than competition among the racers.
Carl W. Conrad Department of Classics, Washington University (Retired)
18 March 2011
Friends:
To add to the discussion, David J. Williams, in his book Paul’s Metaphors: Their Context and Character (Peabody, MA: Hendrickson, 1999), has an excellent and well-documented chapter on “Public Shows and Sporting Events.” He takes the metaphor of Philippians 3:13-14 and the “pursuit” there to be that of a chariot race: “Philippians 3:13-14 describes the charioteer, intent on the race, his eyes fixed on the front, not daring to look behind lest the slightest pressure ont he reins (wapped around his body) produce a false move and cause him to lose the race and possibly his life” (p. 262). (Can we think of like the famous chariot race in the movie “Ben-Hur”?) Williams takes DIWKW to mean “drive on” [toward the finish line] at Phil. 3:14. Philippi was a Roman colony in Macedonia; would chariot races have been characteristic of that location? Was there a hippodrome there? List members may have more resources than I on such questions.
On the other hand, Corinth was, if I recall correctly, near the site of Isthmian games featuring track and field events, and much has been done archaeologically at that site. Again, if I recall correctly, the athletes who competed in such events were amateurs, who may have prepared themselves full-time for weeks or even months prior to the games but who had other usual occupations. So, if I may extend the thought a step further, there’s more of a level playing field for track and field events, and more of the idea that “we’re all running this race” together in 1 Cor., whereas in a chariot race, I’d guess that competing there involved a more specialized skill and one not generally available, so if Williams is correct in his interpretation, the idea would have more to do with single-minded pursuit and concentration.
1 Cor. 9:24, it seems to me, has to do with the way a person runs–for example, staying in the lines, not getting tripped up, running to one’s utmost, doing the best you can, and so on; Phil. 3:13-14 has more to do with single-minded pursuit of the goal (more of an “eyes on the prize” idea).
Hope this is helpful to list readers.
Best wishes, Jeremy Spencer Pastor Odessa Baptist Church Odessa, NY
Hi, Billy,
τρέχει μεν ὁ χρόνος, διώκει δ’ ὁ θἀνατος. (TRECEI MEN hO CRONOS, DIWKEI D’ hO QANATOS.
Mark L Φωσφορος
FWSFOROS MARKOS
Dear Billy,
My apologies for the lateness of my reply. Mark L. and Carl Conrad have replied, but I wanted to look at Colin Brown, NIDNTT, Vol. III, pp. 945-947, “Walk,” POREUOMAI, TREXW, DROMOS and PRODROMOS;” Vol. II, pp. 803, “Persecution, Tribulation, Affliction,” DIWKW, EKDIWKW, KATADIWKW and DIWGMOS.”
First, DIWKW, Vol. II, ppl 805-808. by G. Ebel, “CL DIWKW is perhaps connected with the Homeric DIEMAI, flee. It means lit. to chase, pursue, run after, drive away, and fig. to pursue something zealously, try to achieve something, try to obtain, prosecute.”
OT 1. In the LXX DIWKW, along with EKDIWKW and KATADIWKW, is used primarily of pursuit by hostile soldiers (Exod. 15:9), or by anyone whose intentions are hostile (Gen. 31:23). It translates a number of Heb. vbs., but chiefly RADAP, pursue; thoe other vbs. in only isolated instances. This gives rise to the usage which is characteristic of the Pss. of individual lamentation (e.g. Pss. 7:1, 5[2,6]; 31[30]:15; 35[34]:3; cf. also Jer. 15:15; 20:11), where persecution and persecutors refer to the circumstances and persons that cuase the psalmist to suffer, without there necessarily being active persecution in the narrower specific sense. 2. The OT also contains exhortations to strive for a goal. In normal Gk. settings it will be the good, the beautiful, or virtue that is to be pursued. In the LXX it is relationships, e.g. social righteousness (Deut. 16:20; cg. also Josephus, Ant. 6, 12, 7), peace (Ps. 34[33]:14), and righteousness in the sense of true honouring of God (Prov. 15:9, that are to be followed. The corresponding NT usage has its roots here.”
NT Summaruy of NT use. (a) The commonest meaning is to persecute, or be persecuted (some 30 times, especially in the Gospels, Acts, Paul, Rev.). … (b) The fig. use is found onluy in the Epistles, always with a positive meaning; the use in Phil. 3:12, 14 belongs here (cf. also ZHTEW,>Seek, and ZHLOW, Zeal).
2. Pursuit of Christian objectives. The metaphorical meaning of the word shows more strongly than ZHTEW, seek, that there are certain things which the Christian must strive after, such as hospitality (Rom. 12:13), mutual peace (Rom. 14:19; 1 Pet. 3:11; Heb. 12:14), holiness, love (1 Cor. 14:1), doing good (1 Thess. 5:15), and righteousness (1 Tim. 6:11; 2 Tim. 2:22). These are lasting objectives in the life of faith, which has as its goal the attaining of the > resurrection from th dead. Paul sees the Christian life as ultimately directed to this goal. He presses on to it like the runner set on winning the victor’s prize (Phil. 3:12ff), although he knows that “it depends not upon man’s will or exertion, but upon God’s mercy” (Rom. 9:16; cf. v. 30 f.).”
Second, TREXW, Vol. III, pp. 945-947, by G. Ebel CL 2. TREXW, attested from Homer (OD. 23, 207; Il. 23, 392 f.) onwards, means to mover quickly, to run, especially at a contest in the stadium (> Fight, art. AGWN). Influenced by the philosophical criticism of over-estimation of purely physical contests, TREXW is also found in statements which express effort of achievement in respect of mental and spiritual matters.
OT 2. TREXW is atteste some 60 times in the LXX mostly for Heb. RUS, to run, in the literal sense (e.g. Gen. 18:7: 1 Ki. 18:46). In the figurative sense it occurs in only a few passages: for the way of life according to the commandments of God in connexion wit the typical OT concept of way (Ps. 119[118]:32), of “running into lies” (ps. 61:5 LXX) and in the expression “running away into immortality” (4 Macc. 14:5, in the account of the martyrdom of the seven brothers).
NT 2. TREXW, to run, is found in the NT in the literal sense, including the disciples running to the empty tomb (e.g. Matt. 27:48; 28:8; Mk. 5:6; 15:36; Lk. 15:20; 24:12; Jn. 20:2, 4; Acts 19:28). In 2 Thess. 3:1 it is used of the word of the Lord (cf. Ps. 147[146]:4). It is found in Paul predominately in the figurative sense. By using the vb., he expresses 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 contest in the stadium (see CL 2), what matters is applying all one’s strength and holding out to the end (1 Cor. (:24 ff.; cf. Heb. 12:1). Rom. 9:16, by pointing to the mercy of God – which is the last resort, is alonge decisive – represents the necessary corrective. It also occurs in Heb. 12:1 and Rev. 9:9, SYNTREXW, run together, occurs in Mk. 6:33; Acts 3:11 (of people); 1 Pet. 4:4 (fig. of people plunging in to the same stream of debauchery).” (My note: I wonder if this latter use would be similar to the lemmings who plunge headlong to their deaths into the sea?).
En Xristwi,
Rev. Bryant J. Williams III
I like the one running to the empty tomb best. I could that…
I like the one running to the empty tomb best. I could that…