13<\/strong>. we are made as the filth of the world<\/em> ] The word here translated filth<\/em> means (1) that which is removed by cleansing<\/em> and (2) an expiatory sacrifice<\/em>, one who is delivered up to destruction, like Jonah, to save others as guilty as himself. St Paul does not assert that he is<\/em> such a sacrifice, but that he is like<\/em> one, because by his sorrows and sufferings many souls are brought to Christ. Cf. Col 1:24<\/span>, and Bp Wordsworth in loc<\/em>.<\/p>\n and are the offscouring<\/em> ] Literally, as<\/strong> the offscouring<\/em>. This word in the original is derived from a verb signifying to rub, scrape, shave. It has similar significations to the preceding: (1) that which is removed by rubbing<\/em>, (2) a sacrifice for the benefit of others<\/em>. Suidas in his Lexicon states that it was a custom among the Greeks in times of calamity to cast a victim into the sea as a sacrifice to appease Poseidon, the god of the sea, with the words, “Be thou our offscouring.” In virtue of the humiliations and distresses endured by St Paul, he represents himself as becoming the refuse of mankind, in order that by this means he may bring blessings innumerable within their reach. So Tob 5:18 , “Let the money be sacrificed as nought<\/em> for the sake of the child;” and Ignatius (to the Ephesians, ch. 8), “I am your offscouring<\/em>,” i.e. I am undergoing these afflictions for your sakes, and similarly in the Epistle attributed to St Barnabas (ch. 6), in all which places the same word is used.<\/p>\n of all things<\/em> ] Better, of all men<\/strong>.<\/p>\n Being defamed – <\/B>Greek, Blasphemed, that is, spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is to speak in a reproachful manner of anyone, whether of God or man. It is usually applied to God, but it may also be used of people.<\/P> We entreat – <\/B>Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims instead of reviling them; and to save their souls by embracing the gospel instead of destroying them by rejecting it with contempt and scorn.<\/P> We are made – <\/B>We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.<\/P> As the filth of the earth – <\/B>It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word filth <\/SPAN><\/span> perikatharmata occurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence, any vile, worthless, and contemptible object. Among the Greeks the word was used to denote the victims which were offered to expiate crimes, and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. Bretschneider and Schleusner. Hence, it was applied by them to people of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word world here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said more vile and worthless people could not be found on the face of the earth.<\/P> And are the off-scouring of all things – <\/B>This word (<\/SPAN><\/span> peripsema) occurs no where else in the New Testament. It does not differ materially from the word rendered filth. It denotes that which is rubbed off by scouring or cleaning anything; and hence, anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless people who were sacrificed or thrown into the sea as an expiatory offering, as it were to purify the people. Suidas remarks that; they said to such a man, be then our <\/SPAN><\/span> peripsema, our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.<\/P> Unto this day – <\/B>Continually. We have been constantly so regarded. See 1Co 4:11<\/span>.<\/P><\/p>\n Verse 13<\/span>. Being defamed<\/B><\/I>] , Being blasphemed<\/I>. I have already remarked that signifies to speak<\/I> injuriously<\/I>, and may have reference either to God or to man. GOD is blasphemed<\/I> when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man<\/I> is blasphemed when any thing injurious is spoken of his person, character, conduct, c. Blaspheming<\/I> against men is any thing by which they are injured<\/I> in their persons, characters<\/I>, or property<\/I>.<\/P> <\/P> We are made as the filth of the earth-the offscouring of all<\/B><\/I> <\/B>things<\/B><\/I>] The Greek word which we render filth<\/I>, is , a purgation<\/I>, or lustrative sacrifice<\/I> that which we translate offscouring<\/I> is , a redemption sacrifice<\/I>. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation<\/I> for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: , be thou our propitiation<\/I>. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune<\/I>, the people saying the words as before. Hence Origen<\/I> says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles- , , the lustration of the world, and the peculiar<\/I> sacrifice for all men<\/I>. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth<\/I> and offscouring<\/I>, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby<\/I>, and Parkhurst<\/I>.<\/P><\/p>\n Being defamed, we entreat:<\/B> we are blasphemed, Gr. that is, spoken evil of, which is the same with defamed<\/I> in our language, men speak all manner of evil of us to take away our reputation; but we entreat<\/I> God for them: the word signifieth to exhort, entreat, comfort, we exercise ourselves in all pious and charitable offices toward them, who are most uncharitable toward us. <\/P> We are made as the filth of the earth, and are the offscouring of all things unto this day:<\/B> here are two words used, which signify the most vile, abject, contemptible things in the world, excrements, sweepings of houses. The apostle by these two words signifies, that no persons could be more base, vile, and contemptible than they were, nothing more despised, or in less esteem: he speaketh not this as complaining, or in any discontent at what he saw was the will of God concerning them; but to show them the difference betwixt the apostles, and them and their teachers, and possibly reflecting upon them, as being in some degree guilty of this scorn and contempt of them, or at least, more than they ought, neglecting them under these mean and afflictive circumstances. <\/P> <\/p>\n 13. defamed, we entreat<\/B>namely,God for our defamers, as Christ enjoined (Mat 5:10<\/span>;Mat 5:44<\/span>) [GROTIUS].We reply gently [ESTIUS]. <\/P> filth<\/B>“the refuse”[CONYBEARE and HOWSON],the sweepings<\/I> or rubbish<\/I> thrown out after a cleaning. <\/P> of all things<\/B>not ofthe “World” only.<\/P><\/p>\n Being defamed, we entreat<\/strong>,…. Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ’s direction, Mt 5:44<\/span> and in imitation of his example, Lu 23:34<\/span> or we entreat them; so the Syriac version reads it, , “we beseech them”: not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not rendering railing for railing, or reviling for reviling:<\/p>\n we are made as the filth of the world, and the offscouring of all things unto this day<\/strong>; referring, as some think, to La 3:45<\/span> or to the lustrations and expiations among the Heathens, who when any calamity was upon them, particularly a plague among them, used to take one of the refuse of the people, and sacrifice him by way of expiation; or any living creature, as a sheep which with imprecations they cast into a river, or into the sea, fancying it carried away all the contagion along with it; hence, by way of reproach, such that were under disgrace, and were ejected, and exiled, were called , “purgations”; the refuse of the people, by which the rest were purged u or the reference is to any dirt, or filth in common, swept out of houses, and trodden under foot; and so expresses the mean and abject condition of the apostles, and with what disdain and contempt they were treated in the world: all which shows that they were far from reigning as kings; and whilst this was their case, who were at the head of the interest of Christ, it must be a vain conceit of the Corinthians, that they reigned as kings without them.<\/p>\n u Vid. Turnebi Adversaria, l. 19. c. 22. & 26. 7. & 27. 16.<\/p>\n Being defamed we intreat <\/B> ( <\/SPAN><\/span>). The participle <\/SPAN><\/span> is an old verb (in I Macc. 7:41) to use ill, from <\/SPAN><\/span>, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above.<\/P> As the filth of the world <\/B> ( <\/SPAN><\/span>). Literally, sweepings, rinsings, cleansings around, dust from the floor, from <\/SPAN><\/span>, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. <\/SPAN><\/span> was the refuse of a sacrifice. In Pr 21:18<\/span> <\/SPAN><\/span> occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones<\/I>. At any rate in 1Co 15:32<\/span> Paul says “I fought with wild beasts” and in 2Co 1:9<\/span> “I had the answer of death.” Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Ac 19:23-41<\/span> under the influence of Demetrius and the craftsmen.<\/P> The offscouring of all things <\/B> ( <\/SPAN><\/span>). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, <\/SPAN><\/span> (Became a <\/SPAN><\/span> for us), in the sense of expiation. The word merely means scraping around from <\/SPAN><\/span>, offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with <\/SPAN><\/span>. <\/P> <\/p>\n Defamed [] <\/SPAN><\/span>. Publicly slandered; while reviled refers to personal abuse. <\/P> Intreat [] <\/SPAN><\/span>. See on consolation, Luk 6:24<\/span>, and comfort, Act 9:31<\/span>. The sense is, we strive to appease by entreaty. <\/P> Filth – offscouring [ – ] <\/SPAN><\/span>. The former word is from perikaqairw to cleanse all round. Hence that which is thrown off in cleansing; refuse. Kaqarma the refuse of a sacrifice. So Aeschylus. Electra says : “Should I, like one who has carried away refuse [<\/SPAN><\/span>] from a purification, after tossing away the urn, go back again with unturned eyes ?” (” Choephoroe, “90). In Pro 21:18<\/span>, Sept., it occurs in the sense of ransom. Some find an allusion here to an ancient Athenian custom of throwing certain worthless persons into the sea in case of plague or famine, saying Be our offscouring! These persons were called perikaqarmata offscourings, or periyhmata scrapings, in the belief that they would wipe away the nation ‘s guilt. Ignatius says to the Ephesians, periyhma uJmwn I am your offscouring. The sense is twofold : I am as the meanest among you; and I devote my life for you. In the middle of the third century, periyhma sou had become a common expression of formal compliment : your humble servant. See Lightfoot,” Apostolic Fathers, “on Ignatius to the Ephesians, 8.” Compare Lam 3:45<\/span>, and Tobit 5 18. Periyhma that which is scraped or scoured off. Both words only here in the New Testament. <\/P> This tremendous piece of irony justifies the numerous allusions which have been made to Paul ‘s vehemence and severity. Thus Dante, in his vision of the Earthly Paradise, pictures Paul : <\/P> ” Two old men I beheld, unlike in habit, But like in gait, each dignified and grave. <\/P> One (Luke) showed himself as one of the disciples Of that supreme Hippocrates whom Nature Made for the animals she holds most dear, Contrary care the other (Paul) manifested, With sword so shining and so sharp, it caused Terror to me on this side of the river. “” Purgatorio,” 29, 134 – 141. <\/P> “His words, indeed, seem to be those of a simple, and, as it were, an innocent and rustic man, who knows neither how to frame nor to avoid wiles; but whithersoever you look, there are thunderbolts” (Jerome). “Paul thunders, lightens, utters pure flames” (Erasmus). See a collection of quotations in Farrar’s “Life and Work of St. Paul,” 1, 619. 86<\/P> <\/p>\n <\/strong><\/p>\n 1) “Being defamed, we entreat:”<\/strong> (dusphemoumenoi parakalou men) “being continually defamed, we entreat.” The term entreat means with Holy Spirit compassion we call those defaming to come alongside us because we care for their souls – being defamed, they defamed not, but pled the cause of Christ to defamers.<\/p>\n 2) “We are made as the filth of the world.”<\/strong> (hos perikatharmata tou kosmou) “as refuse of the world, as scum of the earth”. (Greek egenethemen) “we became” – Thus the world so often Jg the most devout of God’s servants. Yet with patience and humility the true servant of God plods on, Heb 13:3-5<\/span>; Php_4:19.<\/p>\n 3) “And are the offscouring of all things unto this day<\/strong> (panton peripsema heos arti) “offscouring of all things even until yet (we are).” In spite of man’s dedication and holy life spiritual things are enigmatic, foolishness to those who are blinded, 2Co 4:3-6<\/span>.<\/p>\n 13. As the execrations of the world. He makes use of two terms, the former of which denotes a man who, by public execrations, is devoted, with the view to the cleansing of a city, (244) for such persons, on the ground of their cleansing the rest of the people, by receiving in themselves whatever there is in the city of crimes, and heinous offense, are called by the Greeks sometimes καθαρμοι, but more frequently καθάρματα. (245) Paul, in adding the preposition περὶ (around) seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men who were devoted to execrations were led round through the streets, that they might carry away with them whatever there was of evil (246) in any corner, that the cleansing might be the more complete. The plural number might seem to imply that he speaks not of himself exclusively, but also of the others who were his associates, and who were not less held in contempt by the Corinthians. There is, however, no urgent reason for regarding what he says as extending to more than himself. The other term — περίψημα, (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush. (247) As to both terms consult the annotations of Budaeus. (248) <\/p>\n In so far as concerns the meaning of the passage before us, Paul, with the view of expressing his extreme degradation, says that he is held in abomination by the whole world, like a man set apart for expiation, (249) and that, like offscourings, he is nauseous to all. At the same time he does not mean to say by the former comparison that he is all expiatory victim for sins, but simply means, that in respect of disgrace and reproaches he differs nothing from the man on whom the execrations of all are heaped up. <\/p>\n (244) “ Comme c’estoit vne chose qui se faisoit anciennement entre les payens;” — “As this was a thing that was practiced anciently among the heathens.” <\/p>\n (245) The Scholiast on Aristophanes, Plut. 454, gives the following explanation of the term κάθαρμα: Καθάρματα ἐλέγοντο ὁι επὶ τὢ καθάρσει λοιμοῦ τινος ἤτινος ἕτὲρα; νάσου θυόμενοι τοις θεοῖς. Τοῦτο δὲ ἔθος καὶ παρὰ ̔ρωμαίοις ἐπεκράτησε. Those were called cleansings who were sacrificed to the gods for the cleansing out of some famine, or some other calamity. This custom prevailed also among the Romans. — Ed <\/p>\n (246) “ De malediction;” — “Of curse.” <\/p>\n (247) “ Les ballieures d’vne maison;” — “The sweepings of a house.” <\/p>\n (248) The view given by Budaeus of the former term ( περικαθάρματα) is stated by Leigh in his Critica Sacra to be the following: That “the Apostle had allusion unto the expiations in use among the heathens, in time of any pestilence or contagious infection; for the removal of such diseases they then sacrificed certain men unto their gods, which men they termed καθάρματα. As if the Apostle had said — We are as despicable and as odious in the sight of the people, as much loaded with the revilings and cursings of the multitude, as those condemned persons who were offered up by way of public expiation.” The latter term ( περίψημα) Budaeus renders as follows: “ Scobem aut ramentum et quicquid limando fleter;” — “Filings or scrapings, or whatever is cleared off by filing.” — Ed <\/p>\n (249) “ Destine a porter toutes les execrations et maudissons du monde;” — “Set apart to bear all the execrations and curses of the world.” <\/p>\n (13) The filth of the<\/strong> world.<\/strong>The word here used for filth occurs only in one other passage in the LXX. Pro. 21:18<\/span>, where it has the idea of an additional expiatory sacrifice. Perhaps the word is used here by the Apostle to include that idea in the sufferings, the description of which here reaches a climax. It is not only that we are the filth and off scouring of all men, but we are so for the sake of others.<\/p>\n 13<\/strong>. <\/strong> Filth offscouring<\/strong> Washings, scrapings. The former word refers to matter or things washed off by water in cleansing the object; the latter signifies matter rubbed off by scraping or friction. Hence both terms are figuratively used to designate worthless persons. But as it was customary among the pagans in time of any great calamity (as plague or defeat) to put to death some worthless person as a sacrifice to the gods to avert the evil, so both these words came to be used to signify a sacrificial victim.<\/p>\n 1Co 4:13<\/span><\/em><\/strong>. <\/strong>As the filth of the world<\/em><\/strong><\/strong> The word , rendered filth, <\/em>has a force and meaning, which no one word in our language can express. It was applied to those poor wretches, who were offered up as expiatory sacrifices, in times of any plague or public calamity, to the infernal deities. They were brought to the place of execution with cheese, dried figs, and a cake in their hands; and after being beaten with rods, they were burned, and their ashes were cast into the sea with the following sentence: “Be thou an expiation; be thou a refuse <\/em>or off-scouring.” <\/em>It should be observed, that the word rendered expiation <\/em>in that sentence, is the same which is here rendered filth <\/em>by our translators. See on Lev 16:24<\/span>. Henry More’s Theolog. Works, p. 63. Ridley’s Christian Passover, p. 22. Servius in AEneid, 3:<\/em> lin. 75. Hammond, Whitby, and Bos. <\/p>\n 13 Being defamed, we intreat: we are made as the filth of the world, and are<\/em> the offscouring of all things unto this day. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. Being defamed, we entreat<\/strong> ] Though Luther call me devil, saith Calvin, yet I will honour him as a servant of God.<\/p>\n<\/p>\n We are made as the filth of the world<\/strong> ] q.d.<\/em> The filth of filth; for the whole world lies in wickedness, as a foul sloven in a slough, or as a carrion in the slime of it. The word signifies, the sweepings of the world, or the dirt scraped off the pavement thereof.<\/p>\n<\/p>\n And the offscouring of all things<\/strong> ] Detersorium, sordes, purgamenta, reiectamenta. Piaculares et abominabiles, <\/em> saith Paraeus. The word signifies the dung cart, saith Mr Burroughs, that goes through the city, into which every one brings and casts his filth. Every one had some filth to cast upon Paul and the apostles. Constantine, a citizen of Rhoan, with three others, being for defence of the gospel condemned to be burned, were put into a dung cart, who thereat rejoicing, said that they were reputed here the excrements of the world, but yet their death was a sweet odour unto God. Budaeus is of the opinion that the apostle here alludeth to those expiations in use among the heathen, performed in this manner. Certain condemned persons were brought forth with garlands upon their heads in manner of sacrifices; these they would tumble from some steep places into the sea, offering them up to Neptune with this form of words, , “Be thou a propitiation for us.” (Bud. Pandec.) So for the removal of the pestilence they sacrificed certain men to their gods: these they called , filth, loading them with revilings and cursings. (Suidas in .) <\/p>\n 13<\/strong> .] <\/strong> .,<\/strong> , . . Theophyl.<\/p>\n <\/strong> ] A climax of disgrace and contempt, summing up the foregoing particulars. We are become as it were the refuse of the world<\/strong> . . from , that which is removed by a thorough purification, the offal or refuse. So Ammonius (in Wetst.): , : Theophylact, , : and similarly cum. Wetst. gives many examples of the metaphorical usage of the term as a reproach, from Demosth., Aristoph., Lucian, al., and of purgamentum<\/em> in Latin. is found in Arrian, Epict. iii. 22, , .<\/p>\n But Luther and very many Commentators suppose the word to imply piacula<\/em> , as Schol., Aristoph. Plut. 454 (Wetst.), , . Meyer well remarks that <\/strong> will hardly bear this meaning, and that in the sing. would not suit it. Still we may remark, with Stanley, that <\/strong> is so used in ref. Prov., and <\/strong> in ref. Tobit: and that Suidas says, ., , .<\/p>\n <\/strong> .] much the same as , but the expression is more contemptuous: the individual are generalized into one , the is even further extended to , see ch. 1Co 3:22<\/span> .<\/p>\n defamed. Greek. blasphemeo. But some texts read dusphemeo. <\/p>\n intreat. App-134. <\/p>\n filth = sweepings. Greek. perikatharma. Only here. <\/p>\n offscouring. Greek. peripsema. Only here. <\/p>\n unto this day. Literally until now. Greek. heos arti. <\/p>\n 13.] ., , . . Theophyl.<\/p>\n ] A climax of disgrace and contempt, summing up the foregoing particulars. We are become as it were the refuse of the world. . from , that which is removed by a thorough purification, the offal or refuse. So Ammonius (in Wetst.): , :-Theophylact, , : and similarly cum. Wetst. gives many examples of the metaphorical usage of the term as a reproach, from Demosth., Aristoph., Lucian, al., and of purgamentum in Latin. is found in Arrian, Epict. iii. 22, , .<\/p>\n But Luther and very many Commentators suppose the word to imply piacula, as Schol., Aristoph. Plut. 454 (Wetst.), , . Meyer well remarks that will hardly bear this meaning, and that in the sing. would not suit it. Still we may remark, with Stanley, that is so used in ref. Prov., and in ref. Tobit: and that Suidas says, ., , .<\/p>\n .] much the same as ,-but the expression is more contemptuous:-the individual are generalized into one , the is even further extended to ,-see ch. 1Co 3:22.<\/p>\n 1Co 4:13. ) both words are used for filth, by which not only men utterly outcast, but those devoted as an expiation for others, are denoted. , , , the wicked shall be a ransom for the upright, Pro 21:18. , let money be as refuse in respect of our child, Tobit 5 :(18)26: add Jer 22:28, where has been translated by some , vile offscourings, Hesychius: , , , , . in Eustathius is, , something wiped away with a sponge, and therefore more subtle [smaller and less perceptible] than ; the latter word, , is a less forcible term than , the meaning of which the strengthens. Wherefore Paul calls himself and the apostles -, the offscouring not only of a persecuting world, but of all men [Engl. Vers. of all things], although they do not persecute us; the world hates us; all men despise us.- , until now) an epanalepsis [a repetition of the same words in the beginning of a preceding member and in the end of the following member of a sentence. end.], comp. 1Co 4:11, at the beginning.<\/p>\n 1Co 4:13<\/p>\n 1Co 4:13 <\/p>\n being defamed, we entreat:-They wished good to their revilers, remained quiet and patient towards their persecutors, and gave beseeching words to their slanderers. In all this they followed the example of their Master: Who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously. we are made as the filth of the world, the offscouring of all things, even until now.- [This has reference to that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence any vile, worthless, and contemptible object. It was applied to men of the most vile, abject, and worthless character. This shows in a very strong light the indignities and sufferings which Paul and his fellow laborers endured in the service of Christ. Notice how severely this description rebukes the self-conceited disturbers among the Corinthians. In the presence of such tremendous earnestness and such forgetfulness of self, they could not but feel how utterly contemptible was all thought of their own learning or skill. What are we doing for him for whom Paul did and suffered so much!] <\/p>\n world <\/p>\n kosmos = mankind. (See Scofield “Mat 4:8”). <\/p>\n Lam 3:45, Act 22:22 <\/p>\n Reciprocal: Psa 89:51 – they have Psa 123:4 – with the scorning Eze 36:3 – and are Nah 3:6 – I will cast Mal 2:3 – spread Mat 5:44 – General Mat 26:67 – did Joh 16:2 – shall Act 21:36 – General Act 21:38 – that Act 24:5 – we have Rom 12:14 – General 1Co 4:1 – account 1Pe 3:9 – rendering<\/p>\n 3<\/p>\n 1Co 4:13. Being defamed, we entreat. This does not contradict the preceding verse. Paul never made any unofficial or personal retort against those who tried to injure his good name, but that did not prevent him from taking the necessary legal steps for his protection. That is what he did when he “appealed unto Caesar” (Act 25:11).<\/p>\n 1Co 4:13. Being defamed, we intreatin the sense of returning soft words for calumnies.[1]<\/p>\n [1] See a Mace. xiii. 23 for this tense of the word (Meyer).<\/p>\n we are made as the filth of the world, the off scouring of all things, even until now. As these are the strongest conceivable figures, so the element of duration, as extending through his whole apostolic life, is added to intensify the statement.<\/p>\n being defamed, we entreat [Mat 5:44]: we are made as the filth of the world, the offscouring of all things, even until now. [“Filth” indicates either rubbish swept up, or such foulness as is cleansed by washing. “Offscouring” indicates dirt removed by scraping or scouring. Each neighborhood to which the apostles came hastened to be cleansed of their presence.] <\/p>\n 13. Being scandalized, we entreat; i. e., when they tell the most infamous lies on us, covering us with the blackest disgrace, we simply plead with them to turn to our Savior, the sinners Friend. Who became as the offscouring of the world, the refuse of all things to this day. We see here Paul and his comrades ranked in popular estimation at the very bottom of society, without money, reputation, social standing, influence or friends. Jesus came down to the bottom that He might put His shoulder under the lowest and lift them up. The apostles were like Him. This was necessary to effect an eternal divorce from the world, with its power. That the excellency may be of God and not of man. How hard it is to get there and stay! Where is the church that would succumb to it?<\/p>\n Moreover, the Son of man having come, shall he find faith on the earth (Luk 18:8.)<\/p>\n Lord, help us to accept the situation and be like Thee and Paul.<\/p>\n 4:13 Being defamed, we intreat: we are made as the {h} filth of the world, [and are] the offscouring of all things unto this day.<\/p>\n (h) Such as is gathered together by sweeping.<\/p>\n Being defamed, we entreat: we are made as the filth of the world, [and are] the offscouring of all things unto this day. 13. we are made as the filth of the world ] The word here translated filth means (1) that which is removed by cleansing and (2) an expiatory sacrifice, one who is … Continue reading “Exegetical and Hermeneutical Commentary of 1 Corinthians 4:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28398","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28398","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28398"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28398\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28398"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28398"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28398"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"