1 Corinthians 4:9

1Co 4:9. For God hath set forth us the apostles — And all faithful ministers; last, as it were appointed to death — He alludes to the Roman theatrical spectacles, in which those persons were brought forth 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. For, from a passage of Seneca’s Epistles, quoted by Whitby, it appears that in the morning those criminals, to whom they gave a chance of escaping with their lives, fought with the wild beasts armed. But in the afternoon the gladiators fought naked, and he who escaped was only reserved for slaughter to another day; so that they might well be called επιθανατιους, persons appointed to death. “By comparing the apostles to these devoted persons, Paul hath given us a strong and affecting picture of the dangers which the apostles encountered in the course of their ministry; dangers which at length proved fatal to most of them. Their labours and sufferings were greater than those of the ancient prophets.” A spectacle to the world, to angels, and to men — “By the angels, to whom the apostles were made a spectacle, some understand the evil angels, who may be supposed to delight in the blood of the martyrs. Others understand the good angels, to whom the faith and constancy of the apostles gave great joy. Probably both were intended. For it must have animated the apostles in combating with their persecutors, to think that they were disappointing the malice of evil spirits, while they were making the angels in heaven and good men on earth happy, by the faith, and patience, and fortitude, which they were exerting in so noble a cause.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

c. The effects of such arrogance on the apostles depicted, 1Co_4:9-13.

The vivid picture of their exaltation is now darkly contrasted with the dangers, (1Co_4:8-9,) depreciation, (1Co_4:10,) privations, (1Co_4:11-12,) and insults, (1Co_4:12-13,) really endured by the apostles.

9. For—I could desire to reign with you, for 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.

God—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.

Set forth—St. Paul here delicately pictures an ideal amphitheatre, familiar to the Corinthian memory. The world, 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, the amphitheatre a double theatre in full circle.

Apostles last—Equivalent to lowest.

A spectacle—The original is a theatre; for exhibition in the amphitheatre.

Unto men—Literally, to the world—both to angels and to men.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

4:9 Like prisoners . . . condemned to die by facing wild animals in the amphitheater, the apostles were a spectacle. Paul gladly accepted suffering because God was using it to bring blessing to others (see 2 Cor 1:4-7; 4:7-12; Phil 2:17; Col 1:24).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 4:9. Δοκῶ, I think) A feeling of humility; a gentle mimesis.[35] The Corinthians thought [or, seemed to themselves, δοκεῖ, c. 1Co 3:18] that they excelled.—ΤΟῪς ἈΠΟΣΤΌΛΟΝς, ἘΣΧΆΤΟΥς, the apostles, last) ἐσχάτος, the most worthless, 1Co 4:10-11. The antithetical words are put down in one and the same passage. The prophets also were afflicted, but the apostles much more; and the prophets were able to destroy their enemies, for example Elias [and so greatly were they esteemed among men, that even the Nobles considered themselves bound to reverence them, and to follow or send for them with every mark of honour, 2Ki 1:10; 2Ki 5:9; 2Ki 8:9; 2Ki 8:12.—V. g.], but it was the lot of the apostles to suffer and endure to the end.—ἀπέδειξεν) In Latin, munus ostendere, munus declarare, are the idiomatic expressions applied to the public shows among the Romans.—ἐπιθανατίους) ΠΡΟΣΔΟΚΩΜΈΝΟΥς ἈΠΟΘΑΝΕῖΝ, expecting to be put to death. See Hesychius.—τῷ κόσμῳ, to the world) which is immediately after divided into angels and men, without the repetition of the article.—καὶ ἀγγέλοις καὶ ἀνθρώποις, to angels and men) i.e. those that are good; but rather, those that are bad.

[35] See Appendix. A delicate allusion to the words of another whom we wish to set right: as the apostle’s δοκῶ here refers to the Corinthians’ δοκεῖ, chap. 1Co 3:18.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_4:9. Γάρ] giving the ground of the foregoing wish: For the position of us apostles is to my mind such, that to us the συμβασ. would even be a thing very desirable! It is precisely the reverse of that!

In δοκῶ we have a palpable point in the statement. Comp on 1Co_7:40. Without ὅτι following, see in Kühner, a[665] Xen. Anab. v. 7. 13.

ἡμᾶς τοὺς ἀπ.] does not refer simply to Paul (Calvin and others, including Schrader and Olshausen), which is forbidden by τοὺς ἀπ., but to the apostles generally. The designation τοὺς ἀποστ. is added by way of contrast to their position, in which they, instead of being at all privileged as apostles, were ἔσχατοι. Observe further, how in this passage, on to 1Co_4:13, Paul paints his picture of the apostles in colours drawn from his own personal experience.

ἐσχάτους] Predicate: as homines infimae sortis. Comp Mar_9:35; Alciphr. iii. 43; Dio Cassius, xlii. 5; Dem. 346, pen. It is joined with ἀποστ. by Erasmus, Castalio, Beza, and others, including Semler and Pott: Deus nos, qui postremi apostoli facti fuimus, tamquam ἐπιθαν. oculis alior. sistit (Pott). But in that case we should require to have τοὺς ἀπ. τοὺς ἐσχ., or at least τοὺς ἐσχ. ἀπ., because ἐσχ. 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.

ἀπέδειξεν] not: fecit, reddidit, but: He has set us forth, presented us as last, caused us to appear as such before the eyes of the world (see the following θέατρον κ.τ.λ[667]). Comp 2Th_2:4; Plat. Conv. p. 179 C; Dem. 687. 11; Xen. Oec. v. 10; Wyttenbach, a[669] Plat. Phaed. p. 72 C.

Ὡς ἘΠΙΘΑΝΑΤ.] as men condemned to death, so that we appear as such. How true in view of their constant exposure to deadly perils! Comp 1Co_15:30 f.; 2Co_11:23 ff. Tertullians rendering (de pudie. 14): veluti bestiarios, 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.

ὍΤΙ ΘΈΑΤΡΟΝ ἘΓΕΝ. Κ.Τ.Λ[672]] serves to make good the statement from δοκῶ to ἐπιθαν.; hence it is a mistake to write ὅ, τι and connect it with θέατρ., as Hofmann conjectures should be done (which spectacle we have in truth become to the world). The meaning is: seeing that we have become a spectacle, etc. Θέατρον is here like θέα or θέαμα, as Aesch. Dial. Socr. iii. 20; Ach. Tat. I. p. 55. Comp θεατρίζεσθαι, Heb_10:33; ἐκθεατρίζεσθαι, Polyb. iii. 91. 10, v. 15. 2.

καὶ ἀγγ. κ. ἀνθρ.] specializes the τῷ κόσμῳ: to the whole world, both angels and men. The inhabitants of heaven and of earth gaze upon our hardships and persecutions as on a spectacle.

The word ἄγγελοι in the N. T., standing absolutely, is never used of the good and bad angels taken together (this against Zeger, Bengel, Olshausen, al[674]), nor of the bad alone (this against Vatablus, Estius, Calovius, Wolf, and others, including Flatt and Neander), but always only of the angels κατʼ ἐξοχήν, i.e. of the good angels (comp on Rom_8:38). Where it refers to the bad angels, it always has some addition defining it so (Mat_25:41; 2Co_12:7; 2Pe_2:4; Jud_1:6). Hahns objection is a trifling one (Theol. d. N. T. I. p. 261): that the angelic world generally is meant; comp also Hofmann. Yes, but the evil angels are no longer therein; see on Eph_2:2. Some have thought that we must bring in the bad angels, because θέατρον involves the idea: a subject of mirth and mockery. But this is purely arbitrary. The particular interest felt by the spectators in the drama of the apostolic fortunes might be very various, and even opposite in its nature; it is not here taken into consideration at all. Theodoret says well: πᾶσιν εἰς θεωρίαν πρόκειται τὰ ἡμέτερα· ἄγγελοι μὲν γὰρ τὴν ἡμετέραν ἀνδρίαν θαυμάζουσι, τῶν δὲ ἀνθρώπων οἱ μὲν ἐφήδονται τοῖς ἡμετέροις παθήμασιν, οἱ δὲ συναλγοῦσι μὲν, ἐπαμῦναι δὲ οὐκ ἰσχύουσιν. The way in which the angels come in here, therefore, must not be regarded as simply proverbial and figurative (Baur).

[665] d refers to the note of the commentator or editor named on the particular passage.

[667] .τ.λ. καὶ τὰ λοιπά.

[669] d refers to the note of the commentator or editor named on the particular passage.

[672] .τ.λ. καὶ τὰ λοιπά.

[674] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 4:9 gives reason in Paul’s sorrowful state for the wish that has escaped him. δοκῶ γὰρ ὁ Θεὸς κ . τ . λ . ( ὅτι vanting after δοκῶ , as in 1Co 7:40 ; so in Eng.): “For, methinks, God has inhibited ( spectandos proposuit , Bz [718] ) us, the apostles, last” at the end of the show, in the meanest place (for the use of ἔσχατος , cf. Mar 9:35 ; for the sentiment, 1Co 15:19 below) “as (men) doomed to death”. One imagines a grand procession, on some day of public festival; in its rear march the criminals on their way to the arena, where the populace will be regaled with their sufferings. Paul’s experience in Ephesus suggests the picture ( cf. 1Co 15:32 ); that of 2Co 2:14 is not dissimilar. “The app.” ( cf. 1Co 9:1 , 1Co 15:5 ff.), not P. alone, are set in this disgrace: Acts 1-12. illustrates what is said; possibly recent (unrecorded) sufferings of prominent missionaries gave added point to the comparison. Ἀπο - δείκνυμι ( to show off ) takes its disparaging sense from the connexion, like δειγματίζω in Col 2:15 . ἐπιθανατίους (later Gr [719] ) = ἐπὶ τ . θάνατον ὄντας . ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ does not give the reason for the above ἀπόδειξις , but re-affirms the fact with a view to bring forward the spectators; this clause apposed to the foregoing, in which ὅτι was implicit: “Methinks God has set forth us the app. last, as sentenced to death, that we have been made a spectacle to the world,” etc. Hf [720] would read ὅ , τι θέατρον , “which spectacle,” etc. a tempting constr [721] , suiting the lively style of the passage; but ὅστις occurs as adj [722] nowhere in the N.T. (unless, possibly, in Heb 9:9 ), and rarely at all in Gr [723] θέατρον “may mean the place, spectators, actors , or spectacle: the last meaning is the one used here, and the rarest” (Lt [724] ). “To the world:” so Peter, e.g. , at Jerus., Paul in the great Gentile capitals. “ Both to angels and men” extends the ring to include those invisible watchers “ καί singles them out for special attention” (Lt [725] ) of whose presence the Ap. was aware (see 1Co 11:10 , and other parts.); angels , as such, in contrast with men , not the good or bad angels specifically ( cf. note on 1Co 6:3 ). Eph 3:10 f. intimates that the heavenly Intelligences learn while they watch.

[718] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[719] Greek, or Grotius’ Annotationes in N.T.

[720] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[721] construction.

[722] adjective.

[723] Greek, or Grotius’ Annotationes in N.T.

[724] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[725] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_4:9

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.

For. I would that the consummation were really come, for we apostles are now very far from being treated as kings. God hath set forth, i.e. publicly exhibited. He has made us conspicuous as the last, the lowest, the most afflicted of men. The original does not admit of the translation proposed by many, us the last apostles, i.e. those last appointed referring to himself, who was, as he says, born out of due time. The emphasis, from the collocation of the words, is thrown on apostles and not on last. What follows is explanatory. As appointed unto death. This does not merely mean that they were exhibited as men daily exposed to death; which indeed was true, 1Co_15:30, 1Co_15:31; 2Co_1:8; 2Co_4:11, 2Co_4:13; but also that they were treated as men condemned to death, that is, as convicts, men to whom all comforts were denied. We have become a spectacle (θέατρον, literally, a theatre; here metonymically, a show exhibited in a theatre) to the universe (κόσμῳ), as well to angels, as to men. Such were the sufferings of the apostles that men and angels gazed on them with wonder, as people gaze on a spectacle in a theatre. The word angels when used without qualification always means good angels, and must be so understood here.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He that will take a right view how like Paul and the Pope are, who lyingly boasteth that he is his successor, let him compare the delicates of the Popish court with Saint Paul’s state, as we see it here.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. 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 armour 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 theatre 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," c.

We are made a spectacle] Ὁτι θεατρον εγενηθημεν, We are exhibited on the theatre 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's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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 for the sake of show, and were afterwards hurried away to prison to be strangled.

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, 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.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) For . . .—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 evil—a contrast which is brought out more strikingly in the brief and emphatic sentence forming 1Co_4:10.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. For I think that God hath set forth us the apostles last, as it were approved to death] So the original version of 1611. Our modern Bibles read appointed with Tyndale and Cranmer. Cf. ch. 1Co_15:31; Psa_44:22; Rom_8:36; 2Co_4:11. It is possible that we have here, as in 1Th_4:17, 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) 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, “appointed to fight with beasts,” see ch. 1Co_15:32,) and the whole universe, angels and men, as spectators of the conflict. Cf. Heb_10:33; Heb_12:1. The image is taken from the Isthmian games which were held near Corinth. See notes on ch. 1Co_9:24-27.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I think that God hath set forth us the apostles last,.... 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

as it were appointed to death; 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.

For we are made a spectacle unto the world, and to angels, and to men. 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 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.

Ver. 9. As it were men appointed to death] As when he fought with beasts at Ephesus. The heathens in their public calamities would commonly call out, Christianos ad leones, To the lions with these Christians, as if they had been the cause. (Tertul. Apol. cap. xl.) Ignatius suffered in this sort.

A spectacle to the world] As those that were first led in triumph, and then had back again to the prison, there to be strangled. (Piscator.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 1Co 9:26; 1Ti 6:12; 2Ti 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Made a spectacle. It is evident from the writings of St. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels? St. John Chrysostom, Theod. [Theodoret?], and many others think, that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. [Vatable?], and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God’s servants, and with to revenge themselves for the destruction of their empire.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For I think that God hath set forth us the apostles last, as it were appointed to death; 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.

For we are made a spectacle unto the world, and to angels, and to men; 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For. This word shows how different was the reality. Hath set forth; displayed as on a stage. (2Th_2:4) Us the apostles. St. Paul identifies them with himself; but undoubtedly he had "laboured more abundantly than they all." Last. Servants of all; in the lowest circumstances of humiliation. (comp Mar_9:35) The apostles. Not the twelve only, but those who might be called apostles in a wider sense, who shared the same afflictions. (Heb_10:33) As it were appointed to death. This daily doom is referred to by St. Paul in 1Co_15:30, 1Co_15:31; 2Co_4:11; Rom_8:36. Tertullian renders the word "veluti bestiaries," like criminals condemned to the wild beasts ("De Pudicit.," 14). But the day had not yet come when Christians were to hear so often the terrible cry, "Christianos ad leones!" A spectacle; literally, a theatre. The same metaphor is used in Heb_10:33. To angels. The word, when used without an epithet, always means good angels, who are here supposed to look down in sympathy. (comp Heb_12:22)

Man an object of angelic observation.

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." The margin reads "theatre" for "spectacle," from the Greek word qeatron. The reference, in all probability, is to the ancient amphitheatre, whose arena was surrounded by circular seats, capable of accommodating thousands of spectators. In this arena trained athletes struggled for prizes in the ancient games; on such an arena Paul speaks of himself and fellow labourers as struggling, the objects not only of human but of angelic spectators. The world is indeed a moral theatre, every man an actor, and disembodied spirits look on as spectators. "We are encompassed about," etc. Angels as spectators are intelligent, interested, numerous, constant. If the eyes of such intelligences are constantly upon us, what are the practical conclusions?

I THAT OUR CONDUCT HERE CONCERNS THE UNIVERSE. No man lives unto himself; each unit is a link in being"s endless chain. His actions must tell banefully or beneficently on the creation; hence all loving and loyal intelligences direct, their attention to him with deep and unabating interest. Besides, men and angels are offsprings of the same Father, participators of the same nature, subjects of the same moral government. No wonder they are so concerned.

II THAT OUR PART SHOULD BE CAREFULLY PLAYED. How doubly careful are our actors on the stage, in the presence of spectators distinguished for the highest genius, erudition, and artistic culture! It behoves every man to be cautious how he acts in the presence of his fellow creatures, whether they are children or adults, plebeians or princes; but how much more cautious should he be when he knows that angels, whose pure natures loathe sin in all its forms, have their keenest gaze fastened ever on his life.

III THAT THERE IS NO CHANCE OF CONCEALING OUR SIN. The attempt to cloak or dissemble our sins is absurdly futile. Whilst there is One who reads the heart, there may be millions who mark all our overt acts, whether wrought in darkness or in light.

IV THAT WE MAY EXPECT HELP IN ALL HOLY ENDEAVOURS. Those celestial spirits are sent forth to minister to the heirs of salvation.

They have received a Divine commission to bear us up, lest we dash our feet against a stone. In all ages they have rendered assistance to the good. They helped Abraham on the plains of Mamre, and Lot in his flight towards Zoar; they freed the apostle from the prison; they bore the spirit of Lazarus to the bosom of Abraham.

CONCLUSION. "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us". (Heb_12:1)

A spectacle.

In the midst of his irony and sarcasm, Paul here reverts to the more natural habit of his mind. The self exaltation and self importance of the Corinthians were mingled with depreciation of the apostle, at least on the part of some. But alas! if his own converts, so deeply indebted to his labours and his care, could think slightingly of him, what earthly compensation could he expect for all the pain, hardship, contempt, and danger he cheerfully endured? Were not he and his fellow apostles like gladiators doomed to be flung to the wild beasts spectacle to the world, to angels, and to men"?

I THE GRANDEUR AND SUBLIMITY OF THEIR POSITION DEMANDS OUR ADMIRATION. They were not as slaves cast to the lions. They were men who might have led a quiet and peaceful, and some of them an honourable and distinguished, life. But they gave their hearts to Christ, and having done so gave up all for him. There was no exaggeration in the apostle"s language. On the contrary, he spoke the plain truth when he represented himself as standing before the universe as a witness to the Lord Christ. The position was one of dignity and moral impressiveness; the angels felt it then, and the world of humanity has come to feel it now.

II THE PATHOS OF THEIR POSITION DEMANDS OUR SYMPATHY. We observe the bodily privations, the homelessness, the physical toil, the ignominy, the persecutions, the general contempt, which the apostles passed through; and we cannot observe all this unmoved. Doubtless it touched the heart of that Divine Saviour who was made perfect through sufferings; doubtless there were those who wept with their leaders when these were constrained to weep. Nothing in all human history is more profoundly affecting.

III THE MORAL PURPOSE OF THEIR POSITION DEMANDS OUR APPRECIATION. The motives that induced Paul and his colleagues voluntarily to submit to such experience as they relate were two fidelity to Christ and pity for men. Christ the Master had condescended himself to be upon the cross a spectacle to the world; and those who benefited by his redemption and shared his Spirit were ready to follow his example. They were the true followers of him who "endured the cross, despising the shame." And their aim and hope was to bring the world to the foot of the Saviour"s cross. For this end they "counted not their life dear unto them." It was for the sake of their fellow men that they consented to brave the scorn of the philosopher and the jeer of the multitude.

IV THE MORAL LESSONS OF THEIR POSITION DEMAND OUR STUDY.

1. It is a rebuke to self indulgence and ease. Shall we be satisfied and enjoy our ease in the midst of the world"s errors and sins, when we call to mind the heroic and pathetic sufferings of our Lord"s first followers?

2. It is a consolation under any contumely and discredit we may endure in the Christian profession and vocation for Christ"s sake. "The like afflictions have befallen our brethren who are in the world.

3. It points on to the glory which shall be revealed. "Through much tribulation ye must enter into the kingdom of heaven." The apostles have ended their struggles, and now enjoy their victory; the Church militant will soon become the Church triumphant. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

kosmos = mankind. (See Scofield "Mat 4:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

9. “For I think that God has manifested forth us apostles, lashed, as it were, exposed to death, because we became a theater to the world, to angels and to men.” Having above scathingly withered their spiritual pride by his cutting irony, referring to them as enjoying regal splendor, he swings to the opposite pole of the battery, intensifying the contrast between pride and humility by describing the extremely low and humble estate of the apostles, the representatives of perfect humility. They are daily exposed to martyrdom. The word translated “gazing-stock” in the E.V. is theatron, i. e., theater, the same Greek word used in the English language. This is quite significant. The true, real, free spiritual gospel effects Satan’s rabble just like a theater, as they are utterly blind to the spiritual side of it, and only see the curious, the ludicrous, tragical and comical. When I was preaching in Cincinnati fifteen years ago, a German youth, a born infidel, with a very hard infidel father, one of those bright young fellows born to rule, was reveling in a life of frolic and fun, the recognized leader of a great rowdy band both male and female. Having never been inside of a church, as his father had taught him that it was all hypocrisy and humbuggery, accidentally entering Grace Methodist Church, where Dr. Watson was conducting a wonderful revival, he is literally electrified with the novelty and curiosity. He at once writes a card to each member of his rowdy band, “Come at once, for there is a thing running here that beats the theater out of sight, and does not cost you one cent.” Immediately they pour in. Their champion, a little Dutchman, is eclipsed by the crowd, so he can not see the fun about the altar to his satisfaction. So next night he leaves his rowdy band and comes near the front. Dr. Watson preaches and opens the altar. Many pour in, and red-hot workers run throughout the house. One, putting his hand on the shoulder of the infidel, asks him to come to the altar. The first thought is horrific, repelling. Instantaneously an electric shock passes out of the man of God and runs through the infidel from the crown of his head to the soles of his feet. He rushes to the altar and cries aloud. In a half- hour he is up shouting and back preaching to his rowdy band with all his might; and he is preaching yet, God wonderfully blessing his labors. All this resulted from the theatrical phase of that gospel meeting. When a church is alive and all on fire, it affects the unsaved rabble just like a free theater. I have seen this a thousand times. When I had the physical vigor to run evangelistic meetings God made them so magnetic that everything round about was drawn in. They came to see the monkey show, got convicted and stayed to pray. Lord, give us back the apostolic theater. We see this theater is not simply for the entertainment of men, but of “angels.” They are all around us, sympathizing with heroic labor for souls.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For, I think, God hath set forth us the apostles last of all, as men doomed to death: for we are made a spectacle unto the world, both to angels and men . [As, after the end of the performance, condemned criminals were brought into the amphitheater and made a gazing-stock to the populace before their execution, so the apostles seemed to be exhibited to public contempt.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9. God hath set forth us the apostles last. In contrast with them, the state of the apostles is given. The figure is drawn from the Roman amphitheatre. At “last,” near the close of the games, gladiators doomed to die were led forth and shown to the spectators, then stripped of all armor, and exposed naked to the attack of others. So the apostles were a spectacle unto the world, doomed to reproach, suffering and to death.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

9. [ὅτι] added after δοκῶ γάρ, to complete the construction, with E Vulg. (authorized ed.) and Peshito. Omit אABCDFG Vetus Lat. and some ancient MSS. of Vulg.

9. γάρ gives the reason for ὄφελον.

ἐπιθανατίους, condemned to death. A.V. approved to death. So the original version of 1611. Our modern Bibles read appointed with Tyndale and Cranmer. Cf. ch. 1Co 15:31; Psa 44:22; Rom 8:36; 2Co 4:11. It is possible that we have here, as in 1Th 4:17, 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) 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, devoted to death (Tertullian renders the word bestiarios, ‘appointed to fight with beasts,’ see ch. 1Co 15:32), and the whole universe, angels and men, are supposed to be spectators of the conflict. Cf. Heb 10:33; Heb 12:1. The image is taken from the Isthmian games which were held near Corinth. See notes on ch. 1Co 9:24-27.

θέατρον. Originally, as in English, the place where the spectacle is performed. Here only, in the sense of the spectacle itself.

ἐγενήθημεν. As A.V. and R.V., ‘we are made.’

καὶ ἀγγέλοις. The absence of the article before this and the following noun has been variously explained. Some regard it as merely a case of the omission of the article before nouns coupled together by conjunctions. But other authorities, as Meyer and Winer, regard the ἀγγέλοις and ἀνθρώποις as specializing τῷ κόσμῳ. ‘The world, namely angels as well as men.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] For (and there is abundant reason for this wish in our present afflicted state) I think,—God set forth (before the eyes of the world,—the similitude is in θέατρον following) us the Apostles (meaning all the Apostles, principally himself and Apollos) last (the rendering of Erasm., Clav., Beza, al., us who were last called to be Apostles, q. d. τοὺς ἀπ. τοὺς ἐσχ., or τοὺς ἐσχ. ἀποστ.,—is ungrammatical.

ἐσχάτους, last and vilest: not, ‘respectu priorum,’ last, as the prophets were before us, as Corn.-a-lap., and in part, Bengel) as persons condemned to death (ὡς καταδίκους, Chrys. Tertullian seems to define the meaning too closely when, De Pudic. 14, vol. ii. p. 1006, he interprets it ‘veluti bestiarios.’ Dion. Hal. vii. 35, says of the Tarpeian rock, ὅθεν αὐτοῖς ἔθος βάλλειν τοὺς ἐπιθανατίους)—for we are become a spectacle (θέατρον = θέαμα: so Achilles Tatius, i. p. 55 (Kypke), and θέατρα ποιητῶν, Æschines, Dial. Socr. iii. 20:—see θεατριζόμενοι, Heb 10:33) to the world, as well to angels (good angels: ἄγγελοι absol., never either includes, or signifies, bad angels) as to men (κόσμῳ being afterwards specialized into angels and men).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. δοκῶ γάρ, ὁ Θεος … ἀπέδειξεν. ‘For it seems to me, God has set forth us, the Apostles, as last.’ There is a great pageant in which the Apostles form the ignominious finale, consisting of doomed men, who will have to fight in the arena till they are killed. St Paul is thinking chiefly of himself; but, to avoid the appearance of egoism, he associates himself with other Apostles. Perhaps ἀπέδειξεν is used in a technical sense; ‘placed upon the scene,’ ‘made a show of,’ ‘exhibited’; or, possibly, ‘nominated,’ ‘proclaimed,’ as if being doomed men was an office or distinction: cf. ἐδέοντο ἀποδεῖξαι τινα αὐτῶν βασιλέα (Joseph. Ant. VI. iii. 3). This latter meaning increases the irony of the passage. In 2Th 2:4, ἁποδεικνύντα seems to be used in this sense.

ὡς ἐπιθανατίους. The adjective occurs nowhere else in N.T.; but in LXX of Bel and the Dragon 31 it is used of the condemned conspirators who were thrown to the lions, two at a time, daily; τῶν ἐπιθανατίων σώματα δύο. Dionysius of Halicarnassus (A.R. vii. 35), about b.c. 8, uses it of those who were thrown from the Tarpeian rock. Tertullian (De Pudic. 14) translates it here, veluti bestiarios, which is giving it too limited a meaning. Cf. ἐθηριομάχησα, 15:32. Spectandos proposuit, ut morti addictos (Beza).*

ὅτι θέατρον ἐγενήθημεν. ‘Seeing that we are become a spectacle’; explaining ‘exhibited (or ‘nominated’) us as doomed men.’ Here θέατρον=θέαμα: the place of seeing easily comes to be substituted for what is seen there, and also for οἱ θεαταί, as we say ‘the house’ for the audience or spectators. Cf. θεατριζόμενοι, spectaculum facti (Vulg. both there and here), Heb 10:33.

τῷ κόσμῳ. ‘The intelligent universe,’ which is immediately specified by the two anarthrous substantives which follow: angels and men make up the κόσμος to which the Apostles are a spectacle. See on 13:1. It is perhaps true to say that, wherever angels are mentioned in N.T., good angels are always meant, unless something is added in the context to intimate the contrary, as in Mat 24:41; 2Co 12:7; Rev 12:7, Rev 12:9, etc. Godet remarks here that of course les mauvais ne sont pas exclus, and this is also the opinion of Augustine and Herveius. Strangely enough, Atto supposes that St Paul means evil angels only. The Apostle thinks of the ἄγγελοι as wondering spectators of the vicissitudes of the Church militant here on earth (cf. Eph 3:19; 1Pe 1:12). Origen thinks of them as drawn to the strange sight of a man still clothed in flesh wrestling with principalities and powers, etc.

After δοκῶ γάρ, א3 B2 D E L P add ὅτι: א* A B* C D* F G omit.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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 [απεδειξεν] . Only twice in Paul 's writings; here, and 2Th 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 [εσχατους] . As in Mr 9:35, of relative rank and condition : as having in men's eyes the basest lot of all.

Appointed to death [επιθανατιους] . 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 1Co 14:32.

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

Unto the world [τω κοσμω] . 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).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 9. “For I think that God hath set forth us apostles, as the last, as appointed to death, for we are made a spectacle unto the world, both to angels and to men.”

Most modern commentators make the irony stop here; they take the verb δοκῶ seriously: “I deem that our position is full of sufferings.” But the for rather leads us to suppose that the irony continues. There was in the thought of being associated later in the kingship, which the Corinthians already enjoyed, something very strange when it was applied to the apostles, the founders and guides of the Church; for was it not they who seemed entitled to enter on possession of kingship before all other Christians? Hence the words, for I think. “Ye outstrip us in the kingdom of God; for I think that God has assigned us the last place, us the apostles!” To justify this ironical supposition, the apostle in what follows draws a picture of the reproaches and sufferings of the apostolic life, contrasting them with the royal airs which certain of the Corinthians assume. Some understand the words τοὺς ἀποστόλους ἐσχάτους in the sense of “the last of the apostles,” as if Paul alone were spoken of; comp. 1Co 15:9 : “I am the least of the apostles,” and Eph 3:8 : “To me who am the least of all saints.” Paul thus designates himself, it is said, either as the last called to the apostleship, or as formerly a persecutor. But why should Paul put the plural here if he was speaking of himself personally? comp. 1Co 4:3-4. Besides, to express this idea he must have used one or other of these forms: τοὺς ἐσχάτους ἀποστόλους, or τοὺς ἀποστόλους τοὺς ἐσχάτους, or τοὺς ἐσχάτους τῶν ἀποστόλων. Finally, the idea thus expressed would be opposed to the spirit of the context; for the peculiarity of being last of the apostles would be the very thing to justify God’s supposed way of acting towards him, whereas Paul wishes to bring out the absurd character of such a supposition. We must therefore take τοὺς ἀποστόλους, the apostles, as in apposition to ἡμᾶς, us, and ἐσχάτους, the last, as the attribute of ἀπέδειξεν, He hath set forth: “He hath set us forth, us the apostles, as the last.” By the words us the apostles, Paul understands, not only himself, or himself and his fellow-labourers, but himself and the Twelve who still share with him both the labours and the reproaches of the testimony borne to Christ. May there not be in this extension of the thought to the Twelve (as in the analogous passage, 1Co 15:11), an evidence of the contempt with which those of Christ treated the Twelve no less than Paul? (See pp. 71, 79.)

The word ἀπέδειξεν (Beza: spectandos proposuit) indicates public exposure either to honour or reproach. The following words, as condemned to death, are explanatory of the attribute, the last. Down to the end of the verse the apostle is alluding to the gladiators who were presented as a spectacle in the games of the amphitheatre, and whose blood and last agonies formed the joy of a whole population of spectators. The passage 1Co 15:32 seems to prove that the figure was once at least a reality in apostolic life.

The term θέατρον, spectacle, is in keeping with this public exhibition. The κόσμος, world, here denotes the whole intelligent universe which plays the part of spectator. It is subdivided (comp. the two καί, both...and...) into men and angels. By the former we need not understand merely unbelievers, persecutors, but all mankind, hostile or in sympathy. And by angels should not be understood, with some, only bad angels, with others, only the good. The bad are not excluded, that of course; the good are naturally embraced in the term, as appears to follow from Eph 3:10.

Instead of the past ἐγενήθημεν, we were, or we became, it seems as if the present ἔσμεν, we are, were required. But the aorist serves to designate this mode of existence as the lot which was assigned them once for all. “It seems truly that it was God who arranged things thus: the Church on the throne, and the apostles under the sword!”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.