Christian Gladiators? Athletics as a Metaphor for the Christian Lifestyle

When Paul first arrived in Corinth in the middle of his second missionary journey, Acts 18:2-3 reports that he joined Aquila and Priscilla in the occupation of making tents. This fits in well with what Paul himself wrote at about that same time. For example, in 1 Thess. 1:9, he says: "Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you." Similarly, in 2 Thess. 3:7-8, Paul states: "We were not idle when we were with you, nor did we eat any one's food without paying for it. On the contrary, we worked night and day, laboring and toiling so that we would not be a burden to any of you."

Paul made both of these statements while still in Corinth. Shortly after having left Corinth, toward the end of the third missionary journey, Paul describes his apostolic right to be supported by those he has benefited spiritually (1 Cor. 9). He asks the ironic, rhetorical question, "Or is it only I and Barnabas who must work for a living?" (1 Cor. 9: 6).

According to Jerome Murphy-O'Connor:

At first sight the trade of tentmaker with appear particularly inappropriate for one whose ministry focused on cities, but there was a tendency among artisans of the period to use specialized titles, even when there were actually covered a much broader range?, much in the same way as a carpenter of today will sometimes describe himself as a cabinet-maker. Paul was in all probability a leather-worker who could turn his hand to the production of the wide variety of articles made of this material: [sandals], gourds for water and wine, harness, saddles, shields, etc. Tents were also made from leather and a ready market would have existed at Corinth (St. Paul's Corinth: Texts and Archaeology, 168).

At about the time Paul arrive in Corinth, 50 C.E., the games were moved back to Isthmia from Corinth. Another festival, the Caesarean Games, was held concurrently with every other occurrence of the Isthmian Games. It featured its own venue of events. Throngs of people from all over the Roman Empire flocked to Isthmia, either to participate in or to watch the competitions. According to Dio, a contemporary of Paul (in his Orations 8.12), the basic athletic events of the Isthmian Games included foot races, wrestling, jumping, boxing, hurling the javelin, and throwing the discus.

At one time or another in the history of the games, additional events included horse racing, chariot races, poetry reading, drama, singing, heralding, playing the lyre and the flute, and a painting competition. Yacht races in the nearby Saronic Gulf gave the games a feature not found at Olympia, Delphi, or Nemea. Events were scheduled for women as well as men, and also for children. Large amounts of money changed hands, not only from the gamblers who won and lost, but also from those who showered gifts upon the victors.

Excavations of Isthmia began in 1883 under Paul Monceaux. They were renewed in 1930 by B. S. Jenkins and H. Megaw. These early efforts yielded only meager results. Oscar Broneer, however, who excavated the site from 1959 to 1967, uncovered the temple of Poseidon, porticoes, the sanctuary of Palaemon, two stadiums, one much earlier than the other, and a Hellenistic settlement at nearby "Rachi." One of Broneer's assistants, Elizabeth Gebhard, excavated the theater. From 1967 to 1976, P. Clement excavated the Roman baths and other buildings. Ms. Gebhard returned in 1980 and 1989 to excavate the central shrine and a prehistoric settlement at "Rachi."

Archaeologists could find no trace of permanent accommodations for the crowds attending the games as early as the First Century C.E. These were only built in the Second Century. Faced with the choice of either having to walk several miles a day to witness the events or purchasing and pitching a tent, hundreds, if not thousands, would prefer the latter. In other words, Corinth may have been one of the best places in the Mediterranean world for Paul to open a tentmaker's shop. Small shops such as his (about 10 feet by 10 feet) lined the marketplaces in Hellenistic cities throughout the Empire.

Did Paul attend the games while he lived in Corinth? We have no way of knowing for sure. The games were opened with a sacrifice to Poseidon as the resident patron deity. In addition, many of the athletic contests were performed in the nude for the men, and women athletes probably wore only the scantiest of outfits. We would expect such immodesty to offend Jewish/Christian scruples. Yet, Murphy-O'Connor states:

It is difficult to decide if Paul himself attended the games. Palestinian Jewish opposition to such spectacles is well documented..., but we cannot assume that the same attitude prevailed in the Diaspora. If Philo felt himself free to attend an all-in wrestling contest (Quod omnis probis, 26) we can be sure that many Hellenized Jews had no compunction about attending the games. Jews had specially reserved seats in the theater at Miletus in western Asia Minor?. (17).

Before arriving in Corinth, in a sermon delivered in Antioch of Pisidia (Acts 13:25), Paul uses "(race) course" (Greek: dromos, the word behind "rollerdrome" and "hippodrome") as a metaphor for God's purpose for the life of John the Baptizer: "And while John was completing his course, he kept saying, 'Who do you suppose that I am? I am not He.'"

Years later, Paul would use the same imagery again to refer to his own purpose in life. When he bids farewell to the Ephesian elders (Acts 20:24), Paul says: "However, I consider my life worth nothing to me, if only I may finish the course and complete the ministry which I have received from the Lord Jesus-to testify to the gospel of God's grace."

In Galatians 2:2, as Paul describes an early visit to Jerusalem, he writes, "I... set before them the gospel that I preached among the Gentiles. But I did this privately to those who seemed to be leaders, for fear that I was running or had run my race in vain." Later, in the same book (5:7), he observes, "You were running a good race. Who cut in on you and kept you from obeying the truth?"

These metaphors Paul employed before he ever arrived in Corinth. The longest passage, however, occurs in First Corinthians 9:24-27. Shortly after completing his church-founding visit in Corinth, Paul urges the Corinthians:

Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I did not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not become disqualified.

In several of Paul's letters he uses the word "struggle" or "contest" (Greek: agon-, from which we get "agony" and "agonize"). In Rom. 15:30, for example, "I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me." Similar passages occur in the letters Paul later wrote from prison (see Eph. 6:12; Col. 1:29; 2:1; 4:12; Phil. 1:30) and in one he wrote after he was released (1 Tim. 4:10; 6:12).

In one of those same prison letters (Phil. 3:13-14), Paul applies race imagery to his own experience: "But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus."

The word translated "prize" (Greek: brabeion) is one of at least three Greek words used to describe the prize awarded to the winner of a contest. The context indicates that what Paul is referring to forgetting his past accomplishments, not his past failures. Contrary to how many preachers use it, this verse is not saying, "Don't let your past failures discourage you from winning." It says the opposite: "Don't rely on your 'track record' of achievements." Every race is a brand new race, and all the runners, even the champions, must prove their worth all over again."

When Paul is imprisoned once more, just before his execution, he writes in his final letter (2 Tim. 4:7-8):

I have fought the good fight (agone); I have completed the course (dromos); I have kept the faith. What remains is for me to be awarded the crown (stephanos) of righteousness, which the Lord will convey to me on that day, being a righteous judge; and not only will he give it to me, but also to all of those who love his manifestation.

All of this can be reduced to a few principles, a few "ground rules":