1Cor 4:9-21 | RWP | e4.org | Hath set forth us the apostles last ( ημας τους αποστολους εσχατους απεδειξεν ). The first aorist active indicative of αποδεικνυμ , old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. ) for gladiatorial show as in εθηριομαχησα ( ). In this grand pageant Paul and other apostles come last ( εσχατους , predicate accusative after απεδειξεν ) as a grand finale. As men doomed to die ( ως επιθανατιους ). 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 . vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus . All this in violent contrast to the kingly Messianic pretensions of the Corinthians. A spectacle ( θεατρον ). Cf. . The word, like our theatre, means the place of the show ( , ). Then, it means the spectacle shown there ( θεαμα or θεα ), and, as here, the man exhibited as the show like the verb θεατριζομενο , made a spectacle ( ). Sometimes it refers to the spectators ( θεατα ) like our "house" for the audience. Here the spectators include "the world, both to angels and men" ( τω κοσμω κα αγγελοις κα ανθρωποις ), dative case of personal interest.

‏ 1 Corinthians 4:9-21

Hath set forth us the apostles last ( ημας τους αποστολους εσχατους απεδειξεν ). The first aorist active indicative of αποδεικνυμ, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2Th 2:4) for gladiatorial show as in εθηριομαχησα (1Co 15:32). In this grand pageant Paul and other apostles come last ( εσχατους, predicate accusative after απεδειξεν ) as a grand finale.

As men doomed to die ( ως επιθανατιους ). 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. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus. All this in violent contrast to the kingly Messianic pretensions of the Corinthians.

A spectacle ( θεατρον ). Cf. Heb 11:33-40. The word, like our theatre, means the place of the show (Ac 19:29, 31). Then, it means the spectacle shown there ( θεαμα or θεα ), and, as here, the man exhibited as the show like the verb θεατριζομενο, made a spectacle (Heb 10:33). Sometimes it refers to the spectators ( θεατα ) like our "house" for the audience. Here the spectators include "the world, both to angels and men" ( τω κοσμω κα αγγελοις κα ανθρωποις ), dative case of personal interest.

We--you ( ημεισ--υμεις ). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Co 4:11; Php 3:7). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. Ενδοξος, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

Even unto this present hour ( αχρ της αρτ ωρας ). Αρτ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13 give a graphic picture of Paul's condition in Ephesus when he is writing this epistle.

We hunger ( πεινωμεν ),

we thirst ( διψωμεν ),

are naked ( γυμνιτευομεν ), late verb for scant clothing from γυμνητης,

are buffeted ( κολαφιζομεθα ), to strike a blow with the fist from κολαφος and one of the few N.T. and ecclesiastical words and see on Mt 26:67,

have no certain dwelling place ( αστατουμεν ) from αστατος, strolling about and only here save Anthol. Pal. and Aquila in Isa 58:7. Field in Notes, p. 170 renders 1Co 4:11 "and are vagabonds" or spiritual hobos.

We toil ( κοπιωμεν ). Common late verb for weariness in toil (Lu 5:5),

working with our own hands ( εργαζομενο ταις ιδιαις χερσιν ) instrumental case χερσιν and not simply for himself but also for Aquila and Priscilla as he explains in Ac 20:34. This personal touch gives colour to the outline. Paul alludes to this fact often (1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co 11:7). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317.

Being reviled we bless ( λοιδορουμενο ευλογουμεν ). Almost the language of Peter about Jesus (1Pe 2:23) in harmony with the words of Jesus in Mt 5:44; Lu 6:27.

Being persecuted we endure ( διωκομενο ανεχομεθα ). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in 2Co 4:7-10; 6:3-10 for an interpretation of his language here.

Being defamed we intreat ( δυσφημουμενο παρακαλουμεν ). The participle δυσφημουμενο is an old verb (in I Macc. 7:41) to use ill, from δυσφημος, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above.

As the filth of the world ( ως περικαθαρματα του κοσμου ). Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαθαιρω, 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. Καθαρμα was the refuse of a sacrifice. In Pr 21:18 περικαθαρμα 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. At any rate in 1Co 15:32 Paul says "I fought with wild beasts" and in 2Co 1:9 "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 under the influence of Demetrius and the craftsmen.

The offscouring of all things ( παντων περιψημα ). 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, περιψημα ημων γενου (Became a περιψημα for us), in the sense of expiation. The word merely means scraping around from περιψαω, 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 περικαθαρματα.

To shame you ( εντρεπων ). Literally, shaming you (present active participle of εντρεπω ), old verb to turn one on himself either middle or with reflexive pronoun and active, but the reflexive εαυτοις is not expressed here. See on 2Th 3:14. The harsh tone has suddenly changed.

To admonish ( νουθετων ). Literally, admonishing (present active participle of νουθετεω ). See on 1Th 5:12, 14.

For though ye should have ( εαν γαρ εχητε ). Third-class condition undetermined, but with prospect of being determined ( εαν and present subjunctive), "for if ye have."

Tutors ( παιδαγωγους ). This old word ( παις, boy, αγωγος, leader) was used for the guide or attendant of the child who took him to school as in Ga 3:24 (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, Vocabulary) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word.

I begot you ( υμας εγεννησα ). Paul is their

spiritual father in Christ, while Apollos and the rest are their

tutors in Christ.

Be ye imitators of me ( μιμητα μου γινεσθε ). "Keep on becoming (present middle imperative) imitators of me (objective genitive)." Μιμητης is an old word from μιμεομα, to copy, to mimic ( μιμος ). Paul stands for his rights as their spiritual father against the pretensions of the Judaizers who have turned them against him by the use of the names of Apollos and Cephas.

Have I sent ( επεμψα ). First aorist active indicative. Probably Timothy had already gone as seems clear from 16:10f. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Ac 19:22). Probably also Titus was then despatched to Corinth, also before the uproar.

In every church ( εν παση εκκλησια ). Paul expects his teachings and practices to be followed in every church (1Co 14:33). Note his language here "my ways those in Christ Jesus." Timothy as Paul's spokesman

will remind ( αναμνησε ) the Corinthians of Paul's teachings.

Some are puffed up ( εφυσιωθησαν ). First aorist (effective) passive indicative of φυσιοω which see on verse 6.

As though I were not coming to you ( ως μη ερχομενου μου προς υμας ). Genitive absolute with particle (assuming it as so) with μη as negative.

If the Lord will ( εαν ο κυριος θεληση ). Third-class condition. See James 4:15; Ac 18:21; 1Co 16:7 for the use of this phrase. It should represent one's constant attitude, though not always to be spoken aloud.

But the power ( αλλα την δυναμιν ). The puffed up Judaizers did a deal of talking in Paul's absence. He will come and will know their real strength. II Corinthians gives many evidences of Paul's sensitiveness to their talk about his inconsistencies and cowardice (in particular chs. 2 Co 1; 2; 10; 11; 12; 13). He changed his plans to spare them, not from timidity. It will become plain later that Timothy failed on this mission and that Titus succeeded.

With a rod ( εν ραβδω ). The so-called instrumental use of εν like the Hebrew (1Sa 17:43). The shepherd leaned on his rod, staff, walking stick. The paedagogue had his rod also.

Shall I come? ( ελθω; ). Deliberative subjunctive. Paul gives them the choice. They can have him as their spiritual father or as their paedagogue with a rod.