9<\/strong>. For I think that God hath set forth us the apostles last, as it were approved to death<\/em> ] So the original version of 1611. Our modern Bibles read appointed<\/em> with Tyndale and Cranmer. Cf. ch. 1Co 15:31<\/span>; Psa 44:22<\/span>; Rom 8:36 ; 2Co 4:11<\/span>. It is possible that we have here, as in 1Th 4:17<\/span>, an expression of that expectation of Christ’s speedy coming which we know was general among the Christians of the Apostolic age. We know (Mar 13:32<\/span>) that the Apostle’s inspiration did not extend to this subject. However this may be, the Apostles are represented as coming last in a procession of gladiators, as devoted to death, (Tertullian renders the word bestiarios<\/em>, “appointed to fight with beasts,” see ch. 1Co 15:32<\/span>,) and the whole universe, angels and men, as spectators of the conflict. Cf. Heb 10:33<\/span>; Heb 12:1<\/span>. The image is taken from the Isthmian games which were held near Corinth. See notes on ch. 1Co 9:24-27<\/span>.<\/p>\n For I think – <\/B>It seems to me. Grotius thinks that this is to be taken ironically, as if he had said, It seems then that God has designed that we, the apostles, should be subject to contempt and suffering; and be made poor and persecuted, while you are admitted to high honors and privileges. But probably this is to be taken as a serious declaration of Paul, designed to show their actual condition and trials, while others were permitted to live in enjoyment. Whatever might be their condition, Paul says that the condition of himself and his fellow-laborers was one of much contempt and suffering; and the inference seems to be, that they ought to doubt whether they were in a right state, or had any occasion for their self-congratulation, since they so little resembled those whom God had set forth.<\/P> Hath set forth – <\/B>Has showed us; or placed us in public view.<\/P> The apostles last – <\/B>Margin, or, the last apostles <\/SPAN><\/span> tous apostolous eschatous. Grotius supposes that this means in the lowest condition; the humblest state; a condition like that of beasts. So Tertullian renders it. And this interpretation is the correct one if the passage be ironical. But Paul may mean to refer to the custom of bringing forth those in the amphitheater at the conclusion of the spectacles who were to fight with other men, and who had no chance of escape. These inhuman games abounded everywhere; and an allusion to them would be well understood, and is indeed often made by Paul; compare 1Co 9:26<\/span>; 1Ti 6:12<\/span>; 2Ti 4:7<\/span>; see Seneca Epis. chapter 7. This interpretation receives support from the words which are used here, God hath exhibited, spectacle, or theater, which are all applicable to such an exhibition. Calvin, Locke, and others, however, suppose that Paul refers to the fact that he was the last of the apostles; but this interpretation does not suit the connection of the passage.<\/P> As it were – <\/B>(<\/SPAN><\/span> hos). Intimating the certainty of death.<\/P> Appointed unto death – <\/B><\/SPAN><\/span> epithanatious. Devoted to death. The word occurs no where else in the New Testament. It denotes the certainty of death, or the fact of being destined to death; and implies that such were their continued conflicts, trials, persecutions, that it was morally certain that they would terminate in their death, and only when they died, as the last gladiators on the stage were destined to contend until they should die. This is a very strong expression; and denotes the continuance, the constancy, and the intensity of their sufferings in the cause of Christ.<\/P> We are made a spectacle – <\/B>Margin, theater <\/SPAN><\/span> theatron. The theater, or amphitheater of the ancients was composed of an arena, or level floor, on which the combatants fought, and which was surrounded by circular seats rising above one another to a great height, and capable of containing many thousands of spectators. Paul represents himself as on this arena or stage, contending with foes, and destined to death. Around him and above him are an immense host of human beings and angels, looking on at the conflict, and awaiting the issue. He is not alone or unobserved. He is made public; and the universe gazes on the struggle. Angels and human beings denote the universe, as gazing upon the conflicts and struggles of the apostles. It is a vain inquiry here, whether he means good or bad angels. The expression means that he was public in his trials, and that this was exhibited to the universe. The whole verse is designed to convey the idea that God had, for wise purposes, appointed them in the sight of the universe, to pains, and trials, and persecutions, and poverty, and want, which would terminate only in their death; see Heb 12:1<\/span>, etc. What these trials were he specifies in the following verses.<\/P><\/p>\n Verse 9<\/span>. God hath set forth us the apostles last<\/B><\/I>] This whole passage is well explained by Dr. Whitby. “Here the apostle seems to allude to the Roman spectacles, , , that of the Bestiarii<\/I> and the gladiators<\/I>, where in the morning<\/I> men were brought upon the theatres to fight with wild beasts<\/I>, and to them was allowed armour to defend themselves and smite the beasts that assailed them; but in the meridian<\/I> or noon-day spectacles the gladiators were brought forth naked<\/I>, and without any thing to defend themselves from the sword of the assailant; and he that then escaped was only kept for slaughter to another day, so that these men might well be called , men appointed for death<\/I>; and this being the last<\/I> appearance on the theatre for that day, they are said here to be set forth , the last<\/I>.” Of these two spectacles Seneca<\/I> speaks thus, Epist. vii.: “In the morning<\/I> men are exposed to lions and bears; at mid-day<\/I> to their spectators; those that kill are exposed to one another; the victor is detained for another slaughter; the conclusion of the fight is death<\/I>. The former<\/I> fighting compared to this was mercy; now it is mere butchery<\/I>: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound,” c.<\/P> <\/P> We are made a spectacle<\/B><\/I>] , We are exhibited on the theatre<\/I> to the world<\/I> we are lawful booty to all mankind, and particularly to the men of the world<\/I>, who have their portion in this life. Angels<\/I> are astonished at our treatment, and so are the more considerate part of men<\/I>. Who at that time would have coveted the apostolate?<\/P> <\/p>\n For I think that God hath set forth us the apostles last, as it were appointed to death; <\/B>the lot of us who are the apostles of Christ is not so externally happy, but a lot of poverty and misery, as if we were the worst of men, men appointed to death.<\/B> <\/P> For we are made a spectacle unto the world, and to angels, and to men; <\/B>to be a mere sight or gazingstock to the world, angels, or men. Some think that the apostle here hath a reference to the barbarous practice of the Romans, who first exposed and carried about for a sight those persons that were condemned to fight with wild beasts, that by them they might be torn in pieces. You are happy men, saith the apostle, if you can own Christ, and profess Christianity, and yet be in such credit and favour with the world, so full, and so rich, and so like princes: we are those whom God hath honoured to be his apostles and the first ministers of the gospel; our lot and portion is far otherwise. <\/P> <\/p>\n 9. For<\/B>assigning the reasonfor desiring that the “reign” of himself and his fellowapostles with the Corinthians were come; namely, the presentafflictions of the former. <\/P> I think<\/B>The Corinthians(1Co 3:18<\/span>) “seemed”to (literally, as here, “thought”) themselves “wise inthis world.” Paul, in contrast, “thinks” that God hassent forth him and his fellow ministers “last,” that is,the lowest in this world. The apostles fared worse than even theprophets, who, though sometimes afflicted, were often honored(2Ki 1:10<\/span>; 2Ki 5:9<\/span>;2Ki 8:9<\/span>; 2Ki 8:12<\/span>).<\/P> set forth<\/B>as aspectacle or gazing-stock. <\/P> us the apostles<\/B>Paulincludes Apollos with the apostles, in the broader sense of the word;so Rom 16:7<\/span>; 2Co 8:23<\/span>(Greek<\/I> for “messengers,” apostles<\/I>). <\/P> as it were appointed todeath<\/B>as criminals condemned to die. <\/P> made a spectacle<\/B>literally,”a theatrical spectacle.” So the Greek<\/I> in Heb10:33<\/span>, “made a gazing-stock<\/I> by reproaches andafflictions.” Criminals “condemned to die,” in Paul’stime, were exhibited as a gazing-stock to amuse the populace in theamphitheater. They were “set forth last” in the show, tofight with wild beasts. This explains the imagery of Paul here.(Compare TERTULLIAN [OnModesty,<\/I> 14]). <\/P> the world<\/B>to the wholeworld, including “both angels and men”; “the wholefamily in heaven and earth” (Eph3:15<\/span>). As Jesus was “seen of angels” (1Ti3:16<\/span>), so His followers are a spectacle to the holy angels whotake a deep interest in all the progressive steps of redemption(Eph 3:10<\/span>; 1Pe 1:12<\/span>).Paul tacitly implies that though “last” and lowest in theworld’s judgment, Christ’s servants are deemed by angels a spectacleworthy of their most intense regard [CHRYSOSTOM].However, since “the world” is a comprehensive expression,and is applied in this Epistle to the evil especially (1Co 1:27<\/span>;1Co 1:28<\/span>), and since thespectators (in the image drawn from the amphitheater) gaze at theshow with savage delight, rather than with sympathy for thesufferers, I think bad<\/I> angels are included, besides good<\/I>angels. ESTIUS makes thebad alone<\/I> to be meant. But the generality of the term”angels,” and its frequent use in a good sense, as well asEph 3:10<\/span>; 1Pe 1:12<\/span>,incline me to include good<\/I> as well as bad<\/I> angels,though, for the reasons stated above, the bad may be principallymeant.<\/P><\/p>\n For I think that God hath set forth us the apostles last<\/strong>,…. Meaning either in time, in respect to the prophets and patriarchs under the former dispensation; and to the apostles, who were sent forth by Christ when on earth; when he, and Barnabas, and others, had received their mission since his ascension; or in state and condition, who though they were set in the first place in the church, yet were the least in the esteem of men; and were treated as the most mean, vile, and abject of creatures; were set or showed forth to public view, and made a gazing stock by reproaches and afflictions. And<\/p>\n as it were appointed to death<\/strong>; were continually exposed unto it; were in death oft, always carrying about with them the dying of the Lord Jesus; and were all the day long killed for his sake; all which the apostle not only thought, but believed, were not casual things, fortuitous events, but the determinations and appointments of God; and were brought about in his wise providence to answer some valuable ends, which made him the more easy under them, and reconciled unto them.<\/p>\n For we are made a spectacle unto the world, and to angels, and to men<\/strong>. The word translated “spectacle” signifies a “theatre”; and the allusion is to the Roman theatres, in which various exercises were performed, for the gratification of the numerous spectators, who were placed around in a proper distance to behold; and not so much to the gladiators who fought, in such places, for the diversion of the multitude, as to those unhappy persons who were cast to the wild beasts, let loose upon them to devour them; which horrid barbarities were beheld by the surrounding company with great pleasure and satisfaction; and such a spectacle were the apostles in their sufferings and persecutions to the “whole” world, distinguished into “angels” and “men”. By “angels” may be meant the devils, who stirred up the princes of this world against the apostles, to persecute and afflict them; than which nothing was a greater pleasure to these envious and malicious spirits: though good angels may be also included, as witnesses of the faith, courage, and constancy of the saints, and as comforters of them in all their tribulations; but evil angels seem chiefly designed: and by “men” are meant wicked men, who are as much pleased to behold the barbarities and butcheries committed upon the people of God, as the Romans in their theatres were to see the tragical scenes that were acted there.<\/p>\n Hath set forth us the apostles last <\/B> ( <\/SPAN><\/span>). The first aorist active indicative of <\/SPAN><\/span>, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2Th 2:4<\/span>) for gladiatorial show as in <\/SPAN><\/span> (1Co 15:32<\/span>). In this grand pageant Paul and other apostles come last (<\/SPAN><\/span>, predicate accusative after <\/SPAN><\/span>) as a grand finale.<\/P> As men doomed to die <\/B> ( <\/SPAN><\/span>). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (A.R<\/I>. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus<\/I>. All this in violent contrast to the kingly Messianic pretensions of the Corinthians.<\/P> A spectacle <\/B> (<\/SPAN><\/span>). Cf. Heb 11:33-40<\/span>. The word, like our theatre, means the place of the show (Acts 19:29<\/span>; Acts 19:31<\/span>). Then, it means the spectacle shown there (<\/SPAN><\/span> or <\/SPAN><\/span>), and, as here, the man exhibited as the show like the verb <\/SPAN><\/span>, made a spectacle (Heb 10:33<\/span>). Sometimes it refers to the spectators (<\/SPAN><\/span>) like our “house” for the audience. Here the spectators include “the world, both to angels and men” ( <\/SPAN><\/span>), dative case of personal interest. <\/P> <\/p>\n For. Introducing a contrast between the inflated self – satisfaction of the Corinthians and the actual condition of their teachers. You have come to reign, but the case is very different with us, for I think, etc. <\/P> Hath set forth [] <\/SPAN><\/span>. Only twice in Paul ‘s writings; here, and 2Th 2:4<\/span>. See on approved, Act 2:22<\/span>. In classical Greek used of publishing a law; shewing forth, and therefore naming or creating a king or military leader; bringing forward testimony; displaying treasure, etc. So here, exhibiting. <\/P> Last [] <\/SPAN><\/span>. As in Mr 9:35<\/span>, of relative rank and condition : as having in men’s eyes the basest lot of all. <\/P> Appointed to death [] <\/SPAN><\/span>. Rev., doomed. Only here in the New Testament. Probably an allusion to the practice of exposing condemned criminals in the amphitheatre to fight with beasts or with one another as gladiators. The gladiators, on entering the arena, saluted the presiding officer with the words Nos morituri salutamus, We who are to die greet you. Tertullian paraphrases this passage, God hath chosen us apostles last as beast – fighters. “The vast range of an amphitheatre under the open sky, well represents the magnificent vision of all created things, from men up to angels, gazing on the dreadful death – struggle; and then the contrast of the selfish Corinthians sitting by unconcerned and unmoved by the awful spectacle” (Stanley). For a similar image of spectators watching the contest in the arena, see Heb 12:1<\/span>. Compare also 1Co 14:32<\/span>. <\/P> Spectacle [] <\/SPAN><\/span>. Primarily, a theatre; then that which is exhibited. Compare the kindred verb qeatrizomenoi being made a gazing – stock, Heb 10:33<\/span>. <\/P> Unto the world [ ] <\/SPAN><\/span>. The universe, a sense not usual with Paul; compare ch. 8 4. The words to angels and to men define world; so that the rendering of the American Rev. is preferable, both to angels and men. Principal Edwards remarks : “This comprehensive use of the word kosmos is remarkable, because, on the one hand, it is an advance on the Old – Testament conception of two separate spheres of existence, heaven and earth, not comprehended under any wider designation; and, on the other, because it differs from the meaning attached to the word among the Greeks; inasmuch as the apostle uses it of the spiritual as well as the physical totality of existence.” The spiritual oneness of the universe is a conception eminently characteristic of St. Paul; but it is foreshadowed by Plato. “Communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men; and this universe is therefore called kosmos or order; not disorder or misrule” (” Gorgias, ” 508).<\/P> <\/p>\n <\/strong><\/p>\n 1) “For I think that God.”<\/strong> (doko gar ho theos) “For I think the trinitarian God.” Paul believed that true apostles were God-sent ‘ that the gift of apostles was the first gift set in the New Testament church, 1Co 12:28<\/span>.<\/p>\n 2) “Hath set forth us the apostles last,”<\/strong> (humas tous apostolous eschatous) “us the apostles last.” Paul recognized that the apostles, those who stood true to Jesus and His doctrines would be “despised by all men,” held last in honor before worldly kings. He also knew that in Christ “the last shall be first” Luk 10:16<\/span>; Mar 9:35<\/span>.<\/p>\n 3) “As it were appointed unto death.”<\/strong> (apedeksen hos epithanatious) “has set forth as doomed or appointed to death.” Paul considered himself and all other apostles as divinely sent, to witness for Jesus unto death, suffering persecution even to death, but not without honor in due season when His reign comes, Luk 22:30<\/span>; Rom 8:17<\/span>.<\/p>\n 4) “For we are made a spectacle unto the world.” <\/strong>(hoti theatron egenethemen to kosmo) “because a spectacle (gazing stock) we became to the world order.” Our Lord and His church and His people have been objects of scorn and derision, despised by the world from the beginning of His ministry. Mat 5:11-12<\/span>; 2Ti 3:12<\/span>.<\/p>\n 5) “And to angels, and to men.”<\/strong> (kai angelois kai anthropois) “and to angels, and to men.” Matters that concern the belief and conduct of followers of Jesus Christ cause them to be objects or persons upon whom the world and angels gaze with wonder, awe and amazement, 1Pe 1:10-12<\/span>.<\/p>\n 9. For I think, etc. It is uncertain whether he speaks of himself exclusively, or takes in at the same time Apollos and Silvanus, for he sometimes calls such persons apostles. I prefer, however, to understand it of himself exclusively. Should any one be inclined to extend it farther, I shall have no particular objection, provided only he does not understand it as Chrysostom does, to mean that the apostles were as if for the sake of ignominy reserved to the last place. (234) For there can be no doubt that by the term last, he means those who were admitted to the rank of apostles subsequently to the resurrection of Christ. Now, he admits that he is like those who are exhibited to the people when on the eve of being led forth to death. For such is the meaning of the word exhibited — as those who on occasion of a triumph were led round (235) for the sake of show, and were afterwards hurried away to prison to be strangled. <\/p>\n This he expresses more distinctly by adding, that they were made a spectacle. “This,” says he, “is my condition, that I exhibit to the world a spectacle of my miseries, like those who having been condemned to fight with wild beasts, (236) or to the games of the gladiators, or to some other mode of punishment, are brought forth to the view of the people, and that not before a few spectators, but before the whole world. ” Observe here the admirable steadfastness of Paul, who, while he saw himself to be dealt with by God in this manner, was nevertheless not broken or dispirited. For he does not impute it to the wantonness of the wicked, that he was, as it were, led forth with ignominy to the sport of the arena, but ascribes it wholly to the providence of God. <\/p>\n The second clause to angels and to men, I take to be expository in this sense — “I am made a sport and spectacle, not merely to earth, but also to heaven.” This passage has been commonly explained as referring to devils, from its seeming to be absurd to refer it to good angels. Paul, however, does not mean, that all who are witnesses of this calamity are gratified with such a spectacle He simply means, that the Lord has so ordered his lot that he seems as though he had been appointed to furnish sport to the whole world. <\/p>\n (234) “ Et bien peu estimez;” — “And very little esteemed.” <\/p>\n (235) “ On pourmenoit par toute la ville les poures prisonniers;” — “They led the poor prisoners round the whole town.” <\/p>\n (236) “ Condamnez a seruir de passe-temps en combatrant contre des bestes;” — “Condemned to serve as a pastime in fighting against wild beasts.” <\/p>\n (9) For . . .<\/strong>This introduces the reason why he may well express the devout wish which he has just uttered for the coming of the kingdom of his Lord. The imagery of this passage would be easily understood by the Corinthians, familiar as they were with the arena. The writer, in a few striking phrases, pictures himself and his apostolic brethren forming the last and most worthless band brought forth to struggle and die in the great arena, where the whole world, including men and angels, sit, spectators of the fight. There is, perhaps, a slight contrast intended here between the Corinthians sitting by criticising, and the Apostles engaging actually in the struggle against evila contrast which is brought out more strikingly in the brief and emphatic sentence forming 1Co. 4:10<\/span>.<\/p>\n c. <\/em><\/strong> The effects of such arrogance on the apostles depicted, 1Co 4:9-13<\/em><\/span><\/em> .<\/p>\n <\/em><\/p>\n The vivid picture of their exaltation is now darkly contrasted with the dangers, (1Co 4:8-9<\/span>,) depreciation, (1Co 4:10<\/span>,) privations, (1Co 4:11-12<\/span>,) and insults, (1Co 4:12-13<\/span>,) really endured by the apostles.<\/p>\n 9<\/strong>. <\/strong> For<\/strong> I could desire to reign with you<\/strong>, for <\/strong> we are sad sufferers in our present state. With a deep pathos the apostle describes his own personal sufferings, yet in words includes the other apostles in the picture. The passage seems to justify the belief that the other apostles had a history of suffering, but lacked an historian. <\/p>\n God<\/strong> He recognises the appointment of God in this divine mission of suffering. The suffering had to be endured by somebody, and God wisely selects his instruments. <\/p>\n Set forth<\/strong> St. Paul here delicately pictures an ideal amphitheatre, familiar to the Corinthian memory. The world<\/strong>, with angels and men for spectators, and the apostles as victims to the beast. Such ideal martyrdom was realized in later history, of which this passage is a shadowy prophecy. The theatre was a semicircle, <\/em> the amphitheatre a double theatre in full circle. <\/p>\n Apostles last<\/strong> Equivalent to lowest. <\/p>\n <\/em><\/p>\n A spectacle<\/strong> The original is a theatre; <\/em> for exhibition in the amphitheatre. <\/p>\n Unto men<\/strong> Literally, to the world both to angels and to men.<\/p>\n ‘For, I think, God has set forth us the apostles last of all, as men doomed to death. For we are made a spectacle to the world, and to angels and to men. We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You have glory but we have dishonour.’<\/p>\n These Corinthians seemingly thought that they had been put first. That they were specially chosen. That they were commencing the Messianic reign as God’s elect. Well let them consider the situation of those most spiritual of men, the Apostles, whose gifts from God far exceeded those of all others. They were seemingly doing the opposite of reigning. They had seemingly been put last. They were seemingly at the back of the queue when it came to prestige and honour and glory. Rather than being exalted they were doomed to death. This may refer to the fact that in the triumphal processions of Roman conquerors, in which their captives were made a spectacle, those captives who were doomed to death in the arena were made to walk last. So rather than reigning Christ’s Apostles were being made a spectacle in the sight of the whole world, both of angels and of men, and being paraded, as it were, as doomed captives, as animal fodder.<\/p>\n ‘Of angels and of men.’ It may well be that the reference to angels had in mind that these Corinthians saw themselves not only as exalted above men, but also as exalted in the eyes of the angels, as almost angels themselves. Or he may be referring to the fact of the angels who are present to watch over God’s people (Heb 2:14<\/span>) and are therefore spectators to all that goes on on earth.<\/p>\n Rather than boasting of wisdom and strength the Apostles were looked on as fools and could only boast of weakness and humiliation Note how all this fits in with what Paul has been saying earlier about those who were Christ’s (1Co 1:18<\/span>; 1Co 1:23<\/span>; 1Co 1:26-28<\/span>). Indeed while the Corinthians were displaying themselves as wise in Christ the Apostles were being paraded as fools for Christ, as the truly wise. While the Corinthians rejoiced in glory, the Apostles, those especially chosen men of God, were despised and dishonoured. They were a show for others to jeer at or clap.<\/p>\n For Christ’s sake the Apostles were prepared to be looked on as fools, and to say things and behave in a way that made men think they were fools, proclaiming openly the word of the cross. Their only desire was to honour Christ. They had died to their own ways and desires so that they might live to Him, and it had led to poverty and worldly dishonour. Clearly someone had got their bearings wrong somewhere. Either the Corinthians were right, or the Apostles were. Paul is making his final bid to show them how wrong they in fact are. They are being misled about spiritual priorities because they are overlooking the cross. They need to leave their study of ‘wisdom’ and their experience meetings and take the word of the cross out to the world. They would then soon find then whether the Messianic age had come.<\/p>\n What a contrast then were these fleshly Corinthian Christians and their views when compared with the Apostles. They saw themselves as wise (sensible and prudent and with extra spiritual knowledge), and strong and glorious. But of course it was all an illusion based on their particular circumstances. They were really the opposite. They were not the spiritual giants that they thought they were. Rather they lived to excess in everything, in disputes about different Teachers and different wisdom teaching, in sexual misbehaviour (chapter 5), in legal disputes, taking fellow Christians before pagan courts (chapter 6), in partying and drunkenness (1Co 11:20-22<\/span>), and in the misuse of spiritual gifts (chapter 14). They had no real concept of oneness in Christ, of chasteness and purity, of concern for others, and of the use of spiritual gifts for the benefit of others rather than themselves. Far from enjoying Messianic blessings they were Messianic misfits. They had not learned to live sacrificially, like the One Who had nowhere to lay His head (Mat 8:20<\/span>; Luk 9:58<\/span>). And all this was evidence that the word of the cross was not pre-eminent in their lives.<\/p>\n ‘God has set us forth.’ But they should note what God has done. It is God Who has done what He has to the Apostles. He has deliberately set them forth as a spectacle. How then does this tie in with the Corinthians’ way of thinking?<\/p>\n So we note here that in the last analysis it was God Who had brought these things on the Apostles. Paul is not complaining. He is giving them as an example. None need despair or lose courage for it was within His purpose and was the means by which He brought about His will. Those who are not God’s true servants may seem to ‘prosper’, but those who are His may expect to find themselves constantly assailed by trial and tribulation, (although their prayer must always be, ‘lead us not into testing, but deliver us from evil’, for their confidence must be in Him and not in themselves).<\/p>\n ‘To the world and to angels and to men.’ For the idea of the angels as observers of men see 1Co 11:10<\/span>; Heb 1:14<\/span>. As suggested earlier this may indicate that the Corinthians had an exalted view of themselves as above angelic status. Or ‘angels and men’ might be intended to define ‘the world’ in which we operate, peopled by men, watched over by angels.<\/p>\n 1Co 4:9<\/span><\/em><\/strong>. <\/strong>That God hath set forth us the Apostles last, <\/em><\/strong>&c.<\/strong> The Apostle seems here to refer to the Roman custom of bringing forth on the theatre, in the latter part of the day, either to fight with each other, or with wild beasts, those persons who were appointed unto certain death, and who had not that chance of escaping, which those brought forth in the morning had. Such kind of spectacles <\/em>were so common in all the provinces, that it is no wonder we should find an allusion to them here. The word , set forth, <\/em>or exhibited, <\/em>and , a spectacle on the theatre, <\/em>have in this connection a beautiful propriety. The whole representation is indeed wonderfully pathetic and sublime: while they considered evil angels and men, as beholding them with all the malignant,and good angels and men, with all the benevolent passions, it might have a great tendency to inspire their minds with the most heroic sentiments. See Seneca’s Epistles, ch. 7. Reeves’s Apology, vol. 1: p. 237. Locke and Elsner. <\/p>\n 1Co 4:9<\/span> . ] giving the ground of the foregoing wish: For the position of us apostles is to my mind such, that to us the<\/em> . would even be a thing very desirable<\/em> ! It is precisely the reverse of that!<\/p>\n In we have a palpable point<\/em> in the statement. Comp on 1Co 7:40<\/span> . Without following, see in Khner, a<\/em> [665] Xen. Anab.<\/em> v. 7. 13.<\/p>\n .] does not refer simply to Paul (Calvin and others, including Schrader and Olshausen), which is forbidden by ., but to the apostles generally<\/em> . The designation . is added by way of contrast to their position, in which they, instead of being at all privileged as apostles, were . Observe further, how in this passage, on to 1Co 4:13<\/span> , Paul paints his picture of the apostles in colours drawn from his own personal experience.<\/p>\n ] Predicate: as homines infimae sortis<\/em> . Comp Mar 9:35<\/span> ; Alciphr. iii. 43; Dio Cassius, xlii. 5; Dem. 346, pen. It is joined with . by Erasmus, Castalio, Beza, and others, including Semler and Pott: “Deus nos, qui postremi apostoli facti fuimus, tamquam . oculis alior. sistit” (Pott). But in that case we should require to have . ., or at least . ., because . would necessarily be the emphatic word; and at any rate, looked at generally, this would give us an inappropriate and unhistorical contrast between the experiences of the later apostles and those of the first.<\/p>\n ] not: fecit, reddidit<\/em> , but: He has set us forth, presented us<\/em> as last, caused us to appear<\/em> as such before the eyes of the world (see the following . . [667] ). Comp 2Th 2:4<\/span> ; Plat. Conv.<\/em> p. 179 C; Dem. 687. 11; Xen. Oec.<\/em> v. 10; Wyttenbach, a<\/em> [669] Plat. Phaed.<\/em> p. 72 C.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .] as men condemned to death<\/em> , so that we appear as such. How true in view of their constant exposure to deadly perils! Comp 1Co 15:30<\/span> f.; 2Co 11:23<\/span> ff. Tertullian’s rendering ( de pudie.<\/em> 14): “veluti bestiarios<\/em> ,” although adopted by Beza, Calvin, Grotius, Cornelius a Lapide, Michaelis, Schrader, and others, is an arbitrary limitation of the meaning. The correct explanation is given by Chrysostom and Theophylact. Comp Dion. Hal. vii. 35.<\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n