1 Corinthians 4:13
Verse
Context
Sermons
George Verwer
St. Augustine
Favell Lee Mortimer
St. John ChrysostomSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS]. filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. of all things--not of the "World" only.
John Gill Bible Commentary
Being defamed, we entreat,.... Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ's direction, Mat 5:44 and in imitation of his example, Luk 23:34 or we entreat them; so the Syriac version reads it, , "we beseech them": not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not rendering railing for railing, or reviling for reviling: we are made as the filth of the world, and the offscouring of all things unto this day; referring, as some think, to Lam 3:45 or to the lustrations and expiations among the Heathens, who when any calamity was upon them, particularly a plague among them, used to take one of the refuse of the people, and sacrifice him by way of expiation; or any living creature, as a sheep which with imprecations they cast into a river, or into the sea, fancying it carried away all the contagion along with it; hence, by way of reproach, such that were under disgrace, and were ejected, and exiled, were called "purgations"; the refuse of the people, by which the rest were purged (u) or the reference is to any dirt, or filth in common, swept out of houses, and trodden under foot; and so expresses the mean and abject condition of the apostles, and with what disdain and contempt they were treated in the world: all which shows that they were far from reigning as kings; and whilst this was their case, who were at the head of the interest of Christ, it must be a vain conceit of the Corinthians, that they reigned as kings without them. (u) Vid. Turnebi Adversaria, l. 19. c. 22. & 26. 7. & 27. 16.
1 Corinthians 4:13
Servants of Christ
12We work hard with our own hands. When we are vilified, we bless; when we are persecuted, we endure it;13when we are slandered, we answer gently. Up to this moment we have become the scum of the earth, the refuse of the world.
- Scripture
- Sermons
- Commentary
(Suffering in the Christian Life) 4. Suffering as Testing
By Roy Hession1.5K56:38TestingsMAT 6:331CO 4:91CO 4:132CO 11:232TI 1:8HEB 1:8HEB 2:10In this sermon, the preacher reflects on the challenges and trials faced by the apostles and Christians. He emphasizes their role as fools for Christ's sake, contrasting their weakness with the strength and respect of some Christians. The preacher shares personal experiences of betrayal and the importance of relying on Jesus in difficult times. He then shifts the focus to Jesus himself, highlighting his sufferings and temptations as a qualification for his role as a merciful high priest. The sermon encourages listeners to find comfort in Jesus' understanding of their trials and to trust in his ability to help them overcome.
What Happened to Acts Ch 29
By George Verwer58241:05MissionsMAT 9:35ACT 9:1ACT 20:31ACT 28:311CO 4:131CO 4:15In this sermon, the speaker emphasizes the importance of studying the gospels and understanding the character of Jesus Christ. They highlight how Jesus went about towns and villages, driven by compassion. The speaker also explains the concept of "operation mobilization" and how it involves believers actively demonstrating their love for Jesus. They emphasize that every believer has the responsibility to be a witness for Christ, regardless of their background or abilities. The sermon concludes with the example of the man who was cured of demons, illustrating the power of personal testimony in sharing the saving power of Jesus Christ.
Exposition on Psalm 89
By St. Augustine0PSA 88:1PSA 89:34MAT 5:14MAT 23:38ACT 2:29ROM 11:1ROM 15:81CO 4:13GAL 3:11St. Augustine preaches about the faithfulness of God's promises, despite the challenges faced by His people. He highlights the change brought by Christ's resurrection and the reproaches endured by Christians. The Psalmist calls on God to remember the rebukes His servants faced and to uphold His Anointed. Despite blasphemies, the blessing of the Lord endures forever, and believers express gratitude for His mercy. St. Augustine urges unity in faith and respect for the Church as the Mother of believers, emphasizing the importance of honoring both God and His Church.
Matthew 17:10-13. Christ Converses With His Disciples Respecting Elijah.
By Favell Lee Mortimer0MAT 17:10JHN 1:261CO 4:13Favell Lee Mortimer preaches on the disciples' conversation with Jesus about Elijah's coming before the Messiah, revealing that John the Baptist fulfilled this prophecy. Despite the disciples' surprise, Jesus explains the similarities and differences between Elijah and John the Baptist, emphasizing John's honor in resembling the divine Lord. Jesus foretells His own suffering, which the disciples struggled to accept, highlighting the persecution faced by living prophets like John and the lack of recognition they receive compared to revered figures of the past.
Homily 8 on the Acts of the Apostles
By St. John Chrysostom0JOS 1:91SA 2:241SA 3:13MAT 5:37MAT 7:14MAT 25:21ACT 3:11CO 4:13John Chrysostom preaches on the miraculous healing of a lame man by Peter and John at the temple, emphasizing the power of faith and the compassion of God. The man, who had been lame from birth, is healed by Peter in the name of Jesus Christ of Nazareth, showcasing the authority and love of Christ. Chrysostom urges the congregation to reflect on the importance of reforming their ways, starting with abstaining from sinful habits like swearing, and emphasizes the need for a select few who are truly devoted to God rather than a multitude of lukewarm believers. He warns of the consequences of disobedience and encourages obedience for the sake of salvation and eternal blessings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mat 5:10, Mat 5:44) [GROTIUS]. We reply gently [ESTIUS]. filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning. of all things--not of the "World" only.
John Gill Bible Commentary
Being defamed, we entreat,.... Being blasphemed, as the word signifies, being evil spoken of, our good name taken away, and characters hurt; we entreat or pray to God for them, that he would convince them of their evil, give them repentance unto life, and remission of their sins, according to Christ's direction, Mat 5:44 and in imitation of his example, Luk 23:34 or we entreat them; so the Syriac version reads it, , "we beseech them": not to blaspheme and speak evil of us, since it will be to their own hurt; we give them smooth words, and soft language, not rendering railing for railing, or reviling for reviling: we are made as the filth of the world, and the offscouring of all things unto this day; referring, as some think, to Lam 3:45 or to the lustrations and expiations among the Heathens, who when any calamity was upon them, particularly a plague among them, used to take one of the refuse of the people, and sacrifice him by way of expiation; or any living creature, as a sheep which with imprecations they cast into a river, or into the sea, fancying it carried away all the contagion along with it; hence, by way of reproach, such that were under disgrace, and were ejected, and exiled, were called "purgations"; the refuse of the people, by which the rest were purged (u) or the reference is to any dirt, or filth in common, swept out of houses, and trodden under foot; and so expresses the mean and abject condition of the apostles, and with what disdain and contempt they were treated in the world: all which shows that they were far from reigning as kings; and whilst this was their case, who were at the head of the interest of Christ, it must be a vain conceit of the Corinthians, that they reigned as kings without them. (u) Vid. Turnebi Adversaria, l. 19. c. 22. & 26. 7. & 27. 16.