1 Corinthians 4:13

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

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 13. Being defamed. Greek, Blasphemed, i.e., spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is, to speak in a reproachful manner of any one, whether of God or man. It is usually applied to God, but it may also be used of men.

We entreat. Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims, instead of reviling them; and to save their souls by embracing the gospel, instead of destroying them by rejecting it with contempt and scorn.

We are made. We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.

As the filth of the earth. It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word filth περικαθαρματα occurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house; or that which is collected and cast away by purifying or cleansing anything: hence any vile, worthless, and contemptible object. Among the Greeks, the word was used to denote the victims which were offered to expiate crimes; and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. (Bretschneider and Schleusner.) Hence it was applied by them to men of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word world here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said, "More vile and worthless men could not be found on the face of the earth."

And are the off-scouring of all things. This word περιψημα occurs nowhere else in the New Testament. It does not differ materially from the word rendered filth. It denotes that which is rubbed off by scouring or cleaning anything; and hence anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless men who were sacrificed or thrown into the sea as an expiatory offering, as it were, to purify the people. Suidas remarks, that they said to such a man, "Be then our περιψημα," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.

Unto this day. Continually. We have been constantly so regarded. See 1Cor 4:11.

(++) "entreat" "exhort" (&) "earth" "As the vilest of the world" (d) "off-scouring" Lam 3:45

Albert Barnes, 1834 · public domain

Verse 13 Being defamed - Βλασφημουμενοι, Being blasphemed. I have already remarked that βλασφημειν signifies to speak injuriously, and may have reference either to God or to man. God is blasphemed when his attributes, doctrines, providence, or grace, are treated contemptuously, or any thing said of him that is contrary to his holiness, justice, goodness, or truth. Man is blasphemed when any thing injurious is spoken of his person, character, conduct, etc. Blaspheming against men is any thing by which they are injured in their persons, characters, or property. We are made as the filth of the earth - the offscouring of all things - The Greek word which we render filth, is περικαθαρματα, a purgation, or lustrative sacrifice; that which we translate offscouring is περιψημα, a redemption sacrifice. To understand the full force of these words, as applied by the apostle in this place, we must observe that he alludes to certain customs among the heathens, who, in the time of some public calamity, chose out some unhappy men of the most abject and despicable character to be a public expiation for them; these they maintained a whole year at the public expense; and then they led them out, crowned with flowers, as was customary in sacrifices; and, having heaped all the curses of the country upon their heads, and whipped them seven times, they burned them alive, and afterwards their ashes were thrown into the sea, while the people said these words: περιψημαἡμων γινου, be thou our propitiation. Sometimes the person thus chosen was thrown into the sea as a sacrifice to Neptune, the people saying the words as before. Hence Origen says that our Lord, in giving up himself as a propitiation for our sins, was much more than his apostles - περικαθαρματα του κοσμου, παντων περιψημα, the lustration of the world, and the peculiar sacrifice for all men. The apostle, therefore, means that he and his fellows were treated like those wretched beings who were judged to be fit for nothing but to be expiatory victims to the infernal gods, for the safety and redemption of others. Our words filth and offscouring, convey no legitimate sense of the original. See several useful remarks upon these terms in Pearce, Whitby, and Parkhurst.

Adam Clarke, 1831 · public domain