For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men.
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For, I think that God has displayed us, the apostles, last of all, like men sentenced to death. For we are made a spectacle to the world, both to angels and men.
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Me thinketh that God hath set forth vs which are Apostles for the lowest of all as it were men appoynted to deeth. For we are a gasyngestocke vnto the worlde and to the angels and to men.
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For I thinke that God hath set forth vs the last Apostles, as men appointed to death: for we are made a gasing stocke vnto the worlde, and to the Angels, and to men.
Cross-references (17)
Passages linked to 1 Corinthians 4:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 10:33 partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so.
- Romans 8:36 Even as it is written, “For your sake we are killed all day long. We were accounted as sheep for the slaughter.”
- 2 Corinthians 4:8-12 We are pressed on every side, yet not crushed; perplexed, yet not to despair; pursued, yet not forsaken; struck down, yet not destroyed; always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. For we who live are always delivered to death for Jesus’ sake, that the life also of Jesus may be revealed in our mortal flesh. So then death works in us, but life in you.
- 2 Corinthians 1:8-10 For we don’t desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia, that we were weighed down exceedingly, beyond our power, so much that we despaired even of life. Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead, who delivered us out of so great a death, and does deliver; on whom we have set our hope that he will also still deliver us;
- Philippians 1:29-30 Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, having the same conflict which you saw in me and now hear is in me.
- Hebrews 1:14 Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- Revelation 6:9-11 When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?” A long white robe was given to each of them. They were told that they should rest yet for a while, until their fellow servants and their brothers, who would also be killed even as they were, should complete their course.
- Psalms 44:22 Yes, for your sake we are killed all day long. We are regarded as sheep for the slaughter.
- Acts 19:29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel.
- Acts 19:31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater.
- 1 Corinthians 15:30-32 Why do we also stand in jeopardy every hour? I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily. If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then “let’s eat and drink, for tomorrow we die.”
- 2 Corinthians 6:9 as unknown, and yet well known; as dying, and behold, we live; as punished, and not killed;
- 1 Thessalonians 3:3 that no one would be moved by these afflictions. For you know that we are appointed to this task.
- 1 Thessalonians 5:9-10 For God didn’t appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him.
- Hebrews 11:36 Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.
- Revelation 7:11-14 All the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped God, saying, “Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.” One of the elders answered, saying to me, “These who are arrayed in the white robes, who are they, and where did they come from?” I told him, “My lord, you know.” He said to me, “These are those who came out of the great suffering.They washed their robes, and made them white in the Lamb’s blood.
- Revelation 17:6-7 I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. The angel said to me, “Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 9. For I think, etc. It is uncertain whether…
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.
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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.
Geneva Bible translators 1599 · Public Domain He that will take a right view how like…
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.
John Trapp 1656 · Public Domain 9 For I think that God hath set forth…
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.
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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.
Matthew Poole 1685 · Public Domain For I think that God hath set forth us…
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.
John Gill 1763 · Public Domain For I think that God hath set forth us…
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.
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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.
John Wesley 1765 · Public Domain God hath set forth us last, as appointed to…
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.
Adam Clarke 1810 · Public Domain Verse 9. God hath set forth us the apostles…
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.
Joseph Benson 1811 · Public Domain 1Co 4:9. For God hath set forth us the…
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.
Albert Barnes 1834 · Public Domain For I think - It seems to me. Grotius…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Made a spectacle. It is evident from the writings…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain For--assigning the reason for desiring that the "reign" of…
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).
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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.
Daniel D. Whedon 1874 · Public Domain c. The effects of such arrogance on the apostles…
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.
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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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. For I think that God hath set forth…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) For . . .—This introduces the reason why…
(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.
The Pulpit Commentary 1880 · Public Domain For. This word shows how different was the reality.…
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.
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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.
B. W. Johnson 1891 · Public Domain 9. God hath set forth us the apostles last.…
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.
William B. Godbey 1900 · Public Domain 9. “For I think that God has manifested forth…
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.
J. W. McGarvey 1914 · Public Domain For, I think, God hath set forth us the…
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.
C. I. Scofield 1917 · Public Domain kosmos = mankind. (See Scofield "Mat 4:8").
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:9 Like prisoners . . . condemned to die…
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.