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Selected Verse: 1 Corinthians 4:9 - King James

Verse	Translation	Text
1Co 4:9	King James	For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
For--assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former. I think--The Corinthians (Co1 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (Kg2 1:10; Kg2 5:9; Kg2 8:9, Kg2 8:12). set forth--as a spectacle or gazing-stock. us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; Co2 8:23 (Greek for "messengers," apostles). as it were appointed to death--as criminals condemned to die. made a spectacle--literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]). the world--to the whole world, including "both angels and men"; "the whole family in heaven and earth" (Eph 3:15). As Jesus was "seen of angels" (Ti1 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; Pe1 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (Co1 1:27-28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; Pe1 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

For--assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.

I think--The Corinthians (Co1 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (Kg2 1:10; Kg2 5:9; Kg2 8:9, Kg2 8:12).

set forth--as a spectacle or gazing-stock.

us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Rom 16:7; Co2 8:23 (Greek for "messengers," apostles).

as it were appointed to death--as criminals condemned to die.

made a spectacle--literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]).

the world--to the whole world, including "both angels and men"; "the whole family in heaven and earth" (Eph 3:15). As Jesus was "seen of angels" (Ti1 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; Pe1 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (Co1 1:27-28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; Pe1 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

Notes on the Bible, by Albert Barnes, [1834]
For I think - 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. Hath set forth - Has "showed" us; or placed us in public view. The apostles last - Margin, or, "the last apostles" τοὺς ἀποστόλους ἐσχάτους 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 Co1 9:26; Ti1 6:12; Ti2 4:7; 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. As it were - (ὡς hōs). Intimating the certainty of death. Appointed unto death - ἐπιθανατίους 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. We are made a spectacle - Margin, "theater" θέατρον 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, etc. What these trials were he specifies in the following verses.

Notes on the Bible, by Albert Barnes, [1834]

For I think - 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.

Hath set forth - Has "showed" us; or placed us in public view.

The apostles last - Margin, or, "the last apostles" τοὺς ἀποστόλους ἐσχάτους 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 Co1 9:26; Ti1 6:12; Ti2 4:7; 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.

As it were - (ὡς hōs). Intimating the certainty of death.

Appointed unto death - ἐπιθανατίους 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.

We are made a spectacle - Margin, "theater" θέατρον 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, etc. What these trials were he specifies in the following verses.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
world Greek, "kosmos", means "mankind". (See Scofield) - (Mat 4:8).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

world

Greek, "kosmos", means "mankind".

(See Scofield) - (Mat 4:8).

Vincent's Word Studies, by Marvin R. Vincent [1886]
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. Hath set forth (ἀπέδειξεν) Only twice in Paul's writings; here, and Th2 2:4. See on approved, Act 2:22. 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. Last (ἐσχάτους) As in Mar 9:35, of relative rank and condition: as having in men's eyes the basest lot of all. Appointed to death (ἐπιθανατίους) 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. Compare also Co1 15:32. Spectacle (θέατρον) Primarily, a theatre; then that which is exhibited. Compare the kindred verb θεατριζόμενοι being made a gazing-stock, Heb 10:33. Unto the world (τῷ κόσμω) The universe, a sense not usual with Paul; compare Co1 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).

Vincent's Word Studies, by Marvin R. Vincent [1886]

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.

Hath set forth (ἀπέδειξεν)

Only twice in Paul's writings; here, and Th2 2:4. See on approved, Act 2:22. 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.

Last (ἐσχάτους)

As in Mar 9:35, of relative rank and condition: as having in men's eyes the basest lot of all.

Appointed to death (ἐπιθανατίους)

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. Compare also Co1 15:32.

Spectacle (θέατρον)

Primarily, a theatre; then that which is exhibited. Compare the kindred verb θεατριζόμενοι being made a gazing-stock, Heb 10:33.

Unto the world (τῷ κόσμω)

The universe, a sense not usual with Paul; compare Co1 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).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
God hath set forth us last, as appointed to death - Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

God hath set forth us last, as appointed to death - Alluding to the Roman custom of bringing forth those persons last on the stage, either to fight with each other, or with wild beasts, who were devoted to death; so that, if they escaped one day, they were brought out again and again, till they were killed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, 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 επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last." Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day 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. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound," etc. We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

God hath set forth us the apostles last - This whole passage is well explained by Dr. Whitby. "Here the apostle seems to allude to the Roman spectacles, της των θηριομαχων, και μονομαχιας ανδροφονου, that of the Bestiarii and the gladiators, where in the morning men were brought upon the theatres to fight with wild beasts, and to them was allowed armor to defend themselves and smite the beasts that assailed them; but in the meridian or noon-day spectacles the gladiators were brought forth naked, 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 επιθανατιοι, men appointed for death; and this being the last appearance on the theater for that day, they are said here to be set forth εσχατοι, the last." Of these two spectacles Seneca speaks thus, Epist. vii.: "In the morning men are exposed to lions and bears; at mid-day 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. The former fighting compared to this was mercy; now it is mere butchery: they have nothing to cover them; their whole body is exposed to every blow, and every stroke produces a wound," etc.

We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater to the world; we are lawful booty to all mankind, and particularly to the men of the world, who have their portion in this life. Angels are astonished at our treatment, and so are the more considerate part of men. Who at that time would have coveted the apostolate?

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