We must distinguish between that `holy, and unblameable, and

unreproveable' position which is ours because of the offering of `the body of

His flesh through death', and the possibility of being blamed and reproved

for the things done in service.  If we `try the things that differ', we shall

see that `hope' is on a basis of pure unalloyed grace, which excludes all

possibility of either gain or loss, running or serving; and that the `prize'

is on a basis of reward, given only to those who strive lawfully.  Knowing

these distinctions we shall be saved a multitude of vexations, and moreover

not be found false witnesses of God, for without doubt, He teaches us that

membership of the One Body and participation in its one hope is entirely

outside the range of attainment on our part.  And with equal certainty He

assures us that the prize of the high calling, the reward of the inheritance,

and the crown of righteousness, fall within the category of attainment.

True, nothing but grace will avail, but it is grace used.  The reason for the

apostle's assurance that our life is hid with Christ in God, is that we might

know that life is not in question.  He does not say in Colossians 2:18, let

no man beguile you of your life, or membership, or position: these are never

in question.  But he does echo the words of another dispensation and say,

`take heed, that no man take your crown'.

The word translated `wrong' in Colossians 3:25 is translated `hurt' in

Revelation, where it speaks of being `hurt of the second death'.  Reward or

forfeiture belong to both contexts.  (See Millennial Studies9).

In 1 Corinthians 9:24 -27 the apostle enlarges upon this figure of the

race and the crown, supplementing his own inspired figures by the `ensamples'

provided by Israel in the wilderness (1 Cor. 10:1 -13).  Grace is emphasized

in the epistles of Paul written before Acts 28 as an examination of Galatians

and Romans will demonstrate.  No single chapter repudiates the flesh and its

efforts more strongly than does 1 Corinthians, chapter 1, yet the apostle

sees no incongruity in stressing in the same epistle with equal emphasis the

running of a race, the fact that only one receives the prize, and the

necessity for discipline and temperance on the part of all who enter the

lists, with the final warning, that he himself could possibly become

`disqualified' (adokimos 1 Cor. 9:27, not `castaway'), even as with many of

Israel even though redeemed out of Egypt the Lord was not `well pleased'

(eudokeo 1 Cor. 10:5).

In the last epistle Paul wrote, he speaks not only of the association

of `crown' and `running the race' in connection with himself, but applies the

same principles to `all that love His appearing' (2 Tim. 4:8); at the same

time he distinguishes very clearly between the unalterable position of those

who `died with' Christ, as compared with the condition attached to `reigning

with him' (2 Tim. 2:11 -13).  Life with Christ is one thing, reigning with

Him is another.

We trust the passages which have been brought before our notice make it

clear that the doctrine of Prize, Crown and Reward is by no means absent from

the epistles of the Mystery.  We can, therefore, return to the passage in

Philippians 3, which speaks of the `prize of the high calling of God in

Christ Jesus', assured that we are examining a passage of Scripture that

applies with undiminished force to ourselves.

`Brethren, I count not myself to have apprehended: but this one thing I

do, forgetting those things which are behind, and reaching forth to

those things which are before, I press toward the mark for the prize of

the high calling of God in Christ Jesus' (Phil. 3:13,14).