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Selected Verse: 1 Corinthians 4:13 - Strong Concordance

Verse	Translation	Text
1Co 4:13	Strong Concordance	Being defamed [987], we intreat [3870]: we are made [1096] as [5613] the filth [4027] of the world [2889], and are the offscouring [4067] of all things [3956] unto [2193] this day [737].
	King James	Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

Summary Of Commentaries Associated With The Selected Verse

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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]
defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS]. filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. of all things--not of the "World" only.

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

defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS].

filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning.

of all things--not of the "World" only.

Notes on the Bible, by Albert Barnes, [1834]
Being defamed - 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. We entreat - 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. We are made - 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. As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word "filth" περικαθάρματα 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." And are the off-scouring of all things - This word (περίψημα peripsēma) 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 περίψημα peripsēma," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge. Unto this day - Continually. We have been constantly so regarded. See Co1 4:11.

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

Being defamed - 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.

We entreat - 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.

We are made - 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.

As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word "filth" περικαθάρματα 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."

And are the off-scouring of all things - This word (περίψημα peripsēma) 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 περίψημα peripsēma," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.

Unto this day - Continually. We have been constantly so regarded. See Co1 4:11.

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]
Defamed (δυσφημούμενοι) Publicly slandered; while reviled refers to personal abuse. Intreat (παρακαλοῦμεν) See on consolation, Luk 6:24, and see on comfort, Act 9:31. The sense is, we strive to appease by entreaty. Filth - offscouring (περικαθάρματα - περίψημα) The former word is from περικαθαίρω to cleanse all round. Hence that which is thrown off in cleansing; refuse. Κάθαρμα the refuse of a sacrifice. So Aeschylus. Electra says: "Should I, like one who has carried away refuse (καθάρμαθ) from a purification, after tossing away the urn, go back again with unturned eyes?" ("Choephoroe," 90). In Pro 21:18, 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 περικαθάρματα offscourings, or περιψήματα scrapings, in the belief that they would wipe away the nation's guilt. Ignatius says to the Ephesians, περίψημα ὑμῶν 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, περίψημά σου 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, and Tobit 5:18. Περίψημα that which is scraped or scoured off. Both words only here in the New Testament. 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: "Two old men I beheld, unlike in habit, But like in gait, each dignified and grave. 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," xxix., 134-141. "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," i., 619.

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

Defamed (δυσφημούμενοι)

Publicly slandered; while reviled refers to personal abuse.

Intreat (παρακαλοῦμεν)

See on consolation, Luk 6:24, and see on comfort, Act 9:31. The sense is, we strive to appease by entreaty.

Filth - offscouring (περικαθάρματα - περίψημα)

The former word is from περικαθαίρω to cleanse all round. Hence that which is thrown off in cleansing; refuse. Κάθαρμα the refuse of a sacrifice. So Aeschylus. Electra says: "Should I, like one who has carried away refuse (καθάρμαθ) from a purification, after tossing away the urn, go back again with unturned eyes?" ("Choephoroe," 90). In Pro 21:18, 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 περικαθάρματα offscourings, or περιψήματα scrapings, in the belief that they would wipe away the nation's guilt. Ignatius says to the Ephesians, περίψημα ὑμῶν 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, περίψημά σου 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, and Tobit 5:18. Περίψημα that which is scraped or scoured off. Both words only here in the New Testament.

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:

"Two old men I beheld, unlike in habit,

But like in gait, each dignified and grave.

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," xxix., 134-141.

"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," i., 619.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
We are made as the filth of the world, and offscouring of all things - Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed 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 is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property. We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. 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 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: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. 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 and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

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

Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed 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 is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property.

We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. 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 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: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. 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 and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

Top

⁴⁴ But [1161] I [1473] say [3004] unto you [5213], Love [25] your [5216] enemies [2190], bless [2127] them that curse [2672] you [5209], do [4160] good [2573] to them that hate [3404] you [5209], and [2532] pray [4336] for [5228] them which [3588] despitefully use [1908] you [5209], and [2532] persecute [1377] you [5209];

¹⁰ Blessed [3107] are they which are persecuted [1377] for [1752] righteousness' sake [1343]: for [3754] theirs [846] is [2076] the kingdom [932] of heaven [3772].

¹¹ Even [891] unto this present [737] hour [5610] we [3983] both [2532] hunger [3983], and [2532] thirst [1372], and [2532] are naked [1130], and [2532] are buffeted [2852], and [2532] have no certain dwellingplace [790];

⁸ Again [3825], the devil [1228] taketh [3880] him [846] up [3880] into [1519] an exceeding [3029] high [5308] mountain [3735], and [2532] sheweth [1166] him [846] all [3956] the kingdoms [932] of the world [2889], and [2532] the glory [1391] of them [846];

⁴⁵ Thou hast made [07760] us as the offscouring [05501] and refuse [03973] in the midst [07130] of the people [05971].

¹⁸ The wicked [07563] shall be a ransom [03724] for the righteous [06662], and the transgressor [0898] for the upright [03477].

³¹ Then [3303] [3767] had [2192] the churches [1577] rest [1515] throughout [2596] all [3650] Judaea [2449] and [2532] Galilee [1056] and [2532] Samaria [4540], and were edified [3618]; and [2532] walking in [4198] the fear [5401] of the Lord [2962], and [2532] in the comfort [3874] of the Holy [40] Ghost [4151], were multiplied [4129].

²⁴ But [4133] woe [3759] unto you [5213] that are rich [4145]! for [3754] ye have received [568] your [5216] consolation [3874].