Tag: Corinthians

Lawful, but not Expedient

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1Corinthians 6:12-16 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. And God has both raised up the Lord, and will also raise up us by his own power. Know you not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. What? know you not that he which is joined to an harlot is one body? for two, said he, shall be one flesh. 

‘Expedient’ [Greek: sumphero] profitable (1Cor. 6:12; John 11:50; 16:7; Acts 20:20).

‘I will not be brought under the power of any.’ I will not tolerate any thing to control me or have authority over me that is not profitable (1Cor. 9:27). If the heart of any man who hears the gospel is veiled it is definite that he is lost and fully under the power of sin and satan. Those who refuse to hear the gospel are proper subjects for Satan’s work to increase the darkness and hardness of the heart (2Cor. 4:3-4).

‘God shall destroy both it and them. Now the body is not for fornication, but for the Lord…’ This is the 8th New Testament prophecy in 1 Corinthians unfulfilled. It will be fulfilled after the Millennium when there will be no more rot. Food will be consumed for pleasure and will not be a necessity to stay alive. The thought of this verse is that God has made appetite for food and food for appetite, yet He has not made the body for immoral acts, “but for the Lord.”

‘And God has both raised up the Lord, and will also raise up us by his own power.’ God has resurrected Jesus as a guarantee that He will also raise us up – at the rapture – by His own power, so that we may enjoy Him and serve Him forever. In general, anyone or any doctrine that denies Jesus’ physical death, burial, and bodily resurrection to the right hand of the Father is certainly not of God, but of satan.

‘For two, said he, shall be one flesh.’ Quoted from Genesis 2:24. Ephesians 5:31 says “For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.” ‘Joined unto’ [Greek: proskollao] glue on to; cemented to.

‘One flesh’ – to become one in unity and striving for the same purpose. When God looks at a married couple He sees and blesses them as one family. That is why it is so important for a man to leave his parents; otherwise, he shall never become the head and leader of his household.

Justified

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1Corinthians 6:11 And such were some of you: but you are washed, but ye are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God. 

‘Such were some of you.’ The first five classes of 1Corinthians 6:9-10 have to do with the worst immoralities imaginable and yet it is declared that some of their kind is now saved.

‘But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God.’ Three things that save the soul: [1] Washed. The Greek word apolouo from apo; away from and louo, to wash the whole being, not a part of it. It is used in Acts 22:16 for complete washing from sins; not by baptism, but by calling upon the name of the Lord, as in Joel 2:32; Acts 2:21 and Romans 10:9-14. Here it is used for complete washing from the sins of 1Corinthians 6:9-10 by calling on the name of Jesus Christ and by the Holy Spirit (1Cor. 6:11). The Greek: louo without the preposition apo, is used for washing from all sins (Rev. 1:5); the whole feet (John 13:10); the whole body (Acts 9:37; Heb. 10:22); the whole sow (2Pet. 2:22); and all the stripes of Paul and Silas (Acts 16:33). [2] Sanctified. [Greek: hagiazo] to hallow, consecrate, separate from sin unto God (John 17:17). Note how this is put before justification (1Cor. 6:11). [3] Justified. [Greek: dikaioo] to declare righteous or not guilty; justify. It is translated “freed from sin” (Rom. 6:7); “justifier” (Rom. 3:26); “be righteous” (Rev. 22:11); and “justify” 33 times. One is justified the moment he repents and is forgiven (Luke 18:14; Acts 13:39; Rom. 3:24, 28, 30; 4:5; 5:1, 9; 1Cor. 6:11; Gal. 2:16-17; 3:8, 24; Tit. 3:5-7).

Ten proofs when people are justified: when they are washed and sanctified (1Cor. 6:11; 2Cor. 5:17-18); when they repent (Luke 18:13-14); when they believe (Acts 13:38-39; Rom. 3:24-31; 4:5; 5:1; Gal. 2-3); when redeemed (Rom. 3:24; 5:9); when they partake of grace (Rom. 3:24-25; 5:1-2; Tit. 2:11-14; 3:4-7); when they accept God’s call (Rom. 8:30); when born again (Tit. 3:4-7; 1Jn. 2:29; 3:9; 5:1-4, 18; 2Cor. 5:17-18); when brought to Christ (Gal. 3:24; 2Cor. 5:17-18; Gal. 3:27); when reconciled (Rom. 5:9-11; 2Cor. 5:17-21; Col. 1:20-23); when all sins are blotted out (Isa. 43:25; Acts 13:38-39; 1Cor. 6:11). Justification is used of the final settlement between people (Job 11:2; 13:18; 27:5; 32:2; 33:32; Pro. 17:15; Luke 10:29; 16:15); of people clearing God of all wrong (Ps. 51:4; Luke 7:29; Rom. 3:26); and of people justifying themselves of all guilt (Jer. 3:11; Ezek. 16:51-52; Job 9:20; 13:18; 32:2; Luke 16:15). Thus the meaning is clear – to declare not guilty. The justification of man by God simply means that God washes, sanctifies the believer, and declares him no longer guilty (1Cor. 6:9-11; 2Cor. 5:17-18; Acts 13:38-39). God cannot declare one not guilty before he is cleansed from all sin and made holy by the blood of Christ. Sanctification makes the sinner not guilty; justification declares him not guilty.

Rather Suffer

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1Corinthians 6:7-10 Now therefore there is utterly a fault among you, because you go to law one with another. Why do you not rather take wrong? why do you not rather suffer yourselves to be defrauded? Nay, you do wrong, and defraud, and that your brethren. Know you not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. 

‘Fault among you, because you go to law one with another.’ This again teaches that the Christian should not go to law with a brother in civil courts.

‘The unrighteous shall not inherit the kingdom of God? Be not deceived …’ This is the 7th New Testament prophecy in 1 Corinthians (6:9-10).

Ten classes not to be saved: Fornicators (the immoral, 6:9); idolaters (false worshipers, 6:9); adulterers (the unfaithful, 6:9); effeminate (catamites, 6:9); abusers of themselves with mankind (sexual perversion, 6:9); thieves (robbers, 6:10); covetous (the lustful, 6:10); drunkards (drinkers of intoxicants); revilers (abusers of others, 6:10); extortioners (those who obtain by violence or threats, 6:10).

‘Effeminate’ [Greek: malakos] a catamite; a young man who submits his body to unnatural lewdness (cp. Joel 3:3). Used elsewhere of what is soft to the touch (Matt. 11:8; Luke 7:25). This refers to men who have feminine traits to an inappropriate degree; lacking in manly strength or aggressiveness; especially marked with weakness, softness, and love of ease; excessively affected in his emotions.

‘Abusers of themselves with mankind’ [Greek: arsenokoites] one guilty of unnatural offenses; a sodomite; homosexual; sexual pervert (1Cor. 6:9; 1Tim. 1:10; cp. Rom. 1:27).

‘Shall inherit the kingdom of God.’ Repeated to confirm the truth that these classes shall not be saved or inherit the kingdom of God (1Cor. 6:9, 10; 2Cor. 13:1; Gal. 5:21).

Able to Judge

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1Corinthians 6:1-6 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? Do you not know that the saints shall judge the world? and if the world shall be judged by you, are you unworthy to judge the smallest matters? Know you not that we shall judge angels? how much more things that pertain to this life? If then you have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goes to law with brother, and that before the unbelievers. 

‘Do you not know that the saints shall judge the world? …’ This is the 6th New Testament prophecy in 1 Corinthians that is unfulfilled. This refers to the Millennial and eternal reign of Jesus Christ and His saints. They will reign over all nations on earth and help administer the affairs of the universe forever (Isa. 9:6-7; Dan. 2:44-45; 7:13-14, 27; Zech. 14:1-21; Matt. 19:28; Luke 2:31-32; Rev. 1:6; 5:10; 11:15; 20:4; 22:5).

‘And if the world shall be judged by you, are you unworthy to judge the smallest matters?’ If the saints are to judge the world, then they should be able to settle small matters among themselves on earth.

‘Judge’ [Greek: krino] to judge; make a legal decision. It does not refer to passing sentence on angels or sending them to punishment. It does mean that saints will be exalted higher than angels and will rule them, making decisions for the administration of the universe. Saints, not angels, become heirs of God and joint-heirs with Jesus Christ to inherit all things (Rom. 8:17-18; Gal. 5:21; Heb. 6:12; Rev. 21:7). Even now saints are being examples to angels (Eph. 3:8-11; 1Cor. 4:9; 11:10). Angels are eager to learn about the plan of God for the redeemed (1Pet. 1:10-13).

‘How much more things that pertain to this life?’ If saints are to judge angels, how much more should they be capable of judging things that pertain to this life.

‘If then you have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.’ If you have judgments and they are so complicated that believers cannot give justice, they then set them to judge that is the least esteemed in the congregation. This seems to be irony to shame them for not being willing to take the responsibility for decisions that should be made (1Cor. 6:4-6).

Not to Keep Company

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1Corinthians 5:9-13 I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must you needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not you judge them that are within? But them that are without God judges. Therefore put away from among yourselves that wicked person. 

‘I wrote unto you in an epistle not to company with fornicators.’ Either this present epistle or one that he had already written and not sent. Now, with a report of conditions in the congregation (1Cor. 16:17), he perhaps combined the first one with this epistle, enlarging upon the subject (1Cor. 5:9-11).

‘Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must you needs go out of the world.’ Christians are not to leave the world. They must remain in it doing business with all kinds of sinners, but they are not to eat with a man claiming to be a Christian when he is a fornicator, a covetous man, an idolater, a railer, a drunkard, or an extortioner (1Cor. 5:9; 15:33).

‘For what have I to do to judge them also that are without? do not you judge them that are within?’ This judgement is required from all Christians to know others’ by their fruit as Christ commanded us to do in Matthew 7:16, 20.  We are not to fellowship with unsaved individuals according to many Scriptures (1Cor. 5:9-13; 2Cor. 6:14 – 7:1; 2Jn. 1:10; Ps. 1:1). ‘Therefore put away from among yourselves that wicked person.’ Sixteen Biblical reasons for excommunication: Refusing to make peace (Mat. 18:15); causing divisions (Rom. 16:17); fornication (1Cor. 5:11-13); covetousness (1Cor. 5:11-13); idolatry (1Cor. 5:11-13); trouble making (1Cor. 5:11-13); drunkenness (1Cor. 5:11-13); extortion (1Cor. 5:11-13); refusal to love God (1Cor. 16:22); unbelief, infidelity (2Cor. 6:14); backsliding (2Cor. 13:1-2, 10); disorderly conduct (2Thess. 3:6); defying the truth (2Thess. 3:14); denying faith (1Tim. 1:19-20); false teaching (1Tim. 6:3-5; 2Jn. 1:10); being a heretic (Tit. 3:10-11).

A Little Leaven

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1Corinthians 5:6-8 Your glorying is not good. Know you not that a little leaven leavened the whole lump? Purge out therefore the old leaven, that you may be a new lump, as you are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 

‘Glorying is not good’ Your boasting over gifts, privileges, and powers is not good. You are so busy contending over your teachers that you have let the congregation fall under scandalous corruptions that threaten its very existence.

Six things that are not good: Boasting in the face of unconfessed sin (5:6); to punish the just (Pro. 17:26); to be without knowledge (Pro. 19:2); accept the wicked and overthrow the righteous in judgment (Pro. 18:5); to have respect for persons in judgment (Pro. 24:23); for man to be alone (Gen. 2:18).

Seven things that are good: To draw near to God (Ps. 73:28); to give thanks to God (Ps. 92:1); to be afflicted (Ps. 119:71); to give praise (Ps. 147:1); to hope and wait for salvation (Lam. 3:26); to bear the yoke in youth (Lam. 3:27); to be zealous for good (Gal. 4:18).

‘Know you not that a little leaven leavened the whole lump?’ If you permit this incestuous person to continue in your midst without judgment, the whole congregation will become ruined by moral impurities.

‘Purge out therefore the old leaven, that you may be a new lump.’ As was the custom of the Jews before the passover to cleanse their homes from all leaven, so the congregation is here admonished to clean out the immoral practices from its midst.

‘As you are unleavened’ – You are yet unleavened; the filth of moral sin has not yet become spread among you. If you will purge this immorality out then you will be a new lump, completely free from sin.

‘Christ our passover is sacrificed for us.’ Christ has become our passover lamb and by His blood, all sin can be purged (Eph. 1:7; Heb. 9:22; Rev. 1:5).

‘Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleaved bread of sincerity and truth.’ Paul means that the passover is in the past and we are now living in the days of the unleavened bread of sincerity and truth.

Destruction of the Flesh

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1Corinthians 5:1-5 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father’s wife. And you are puffed up, and have not rather mourned, that he that has done this deed might be taken away from among you. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that has so done this deed, In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ, To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 

‘Fornication’ [Greek: porneia] all kinds of impurity; perversion and immorality.

‘Father’s wife’ – It seems from 2Corinthians 7:12 that the father was alive, for it refers to the one “that suffered wrong” as well as the one who had “done the wrong.”

‘Puffed up’ [Greek: phusioo] You are puffed up over your gifts and powers and so full of strife and contention related to your parties and favourite teachers, you have neglected the discipline of the congregation. Had you considered the greatness of the crime you would have mourned and acted to put away the fornicator.

‘Taken away’ [Greek: airo] to put away or excommunicate the fornicator from the congregation (1Cor. 5:2, 13).

‘In the name of our Lord Jesus Christ, when you are gathered together, and my spirit, with the power of our Lord Jesus Christ.’ Five points in judging the fornicator: By the authority of Jesus Christ; gather in a congregational group; agree with my spirit; use the power of Jesus Christ and deliver him to satan (1Cor. 5:4-5).

‘For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.’ The purpose of delivering him to satan was to destroy the flesh. This required members to withdraw all fellowship and spiritual influence from him, and to quit praying for him, so as to permit satan to afflict his body thus perhaps bringing him to repentance, that his spirit might be saved in the end. This was effective, for in the second letter Paul wrote the congregation to forgive him lest he should be swallowed up in excessive sorrow (2Cor. 2:6-7). Affliction of the body by satan (Job 2:7; John 10:10; Acts 10:38) is a natural consequence for sin and will follow no matter what we do, in praying this prayer, however, consequences for the mentioned sin (in this case fornication) will come sooner and may lead to repentance for the individual.

‘Destruction’ [Greek: olethros] ruin, destruction, plague, pest (1Cor. 5:5; 1Thess. 5:3; 2Thess. 1:9; 1Tim. 6:9). The destruction was whatever consequence (Isa. 26:9-10) was capable of bringing him to repentance (2Cor. 2:7).

‘That the spirit may be saved’ – All the physical affliction that could be brought on a man could not save his spirit unless it brought him to repentance. It was not, therefore, physical trouble that saved the soul, but repentance brought about by affliction. ‘Day of the Lord Jesus’ – In the day when Christ comes to receive saints unto Himself (1Cor. 1:8; 5:5; 2Cor. 1:14; Php. 1:6, 10; 2:16).

The Kingdom of God

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1Corinthians 4:17-21 For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. Now some are puffed up, as though I would not come to you. But I will come to you shortly, if the Lord will, and will know, not the speech of them which are puffed up, but the power. For the kingdom of God is not in word, but in power. What will you? shall I come unto you with a rod, or in love, and in the spirit of meekness? 

‘Timotheus’ this is Timothy (2Cor. 1:1; 1Tim. 1:2, 18; 6:20; 2Tim. 1:2; Phm. 1:1; Heb. 13:23). Converted by Paul on his first trip when he was at Lystra and Derbe (Acts 14:6-7 with 1Tim. 1:2). Part Jew and Greek, uncircumcised, but a good Christian (Acts 16:1-3). A miracle worker like Paul (1Cor. 16:10). Paul’s companion from Acts 16 (Acts 16:1-3; 17:14-15; 18:5; 19:22; 20:4; Rom. 16:21; Php. 2:19). It is believed by some that he was Paul’s scribe in writing Hebrews and Galatians. He had the gifts of the Spirit (1Tim. 4:14; 2Tim. 1:6). He was a great student of Scripture (2Tim. 1:5; 2:15; 3:15). ‘Son, and faithful in the Lord’ – he was a son in the faith (Acts 16:1).

‘Puffed up, as though I would not come to you.’ Some of their teachers were puffed up and haughty supposing that Paul would not visit Corinth. He said to them that he would to them shortly, not knowing the speech of them that was puffed up, but the power, for the kingdom of God that he demonstrated, was not in word only, but in power. He would prove his calling by a manifestation of power when he got there. He asked them whether he should come with a rod to correct them, or in love, and in a spirit of meekness?

‘Power’ [Greek: dunamis] inherit power; the power of reproducing itself, like a dynamo.

‘Kingdom of God is not in word, but in power.’ The sovereignty of God over the universe and includes the kingdom of heaven. It is moral and universal and has existed from the beginning and will know no end. The Kingdom of God existed even before the creation of the Earth. The angels and other spirit beings were in this kingdom when the Earth was created (Job 38:4-7). The Kingdom of Heaven could not have existed then, for there was no Earth for the kingdom from the heavens to rule (Matt. 3:2; 4:17; 5:3, 10, 19, 20; 7:21; 8:11; 10:7; 11:11-12; 13:11, 24, 31, 33, 44, 45, 47, 52; 16:19; 18:1, 3, 4, 23; 19:12, 14, 23; 20:1; 22:2; 23:13-14; 25:1). It is noticeable that all these references are found in Matthew. The reason for this fact is that this gospel presents Christ as Jehovah’s King. The word Heaven in all the above passages is in the plural, and the phrase Kingdom of Heaven literally means the kingdom from the heavens. It is a dispensational term and refers to the Messiah’s kingdom on the Earth. It is not from or out of this world. The sovereignty comes from Heaven, because the King is from there (John 18:36). It was to this end He was born, and this was the first subject of His ministry (Matt. 3:2; 4:17). The usage of the two terms in parallel passages may be explained as follows: The Kingdom of Heaven is a lesser term than the Kingdom of God. It is the earthly sphere of the universal Kingdom of God, and in this respect the terms have almost all things in common. Therefore, in an earthly sense, everything that is or could be spoken of the Kingdom of Heaven could be spoken also of the Kingdom of God, for the Kingdom of Heaven is the earthly sphere of the Kingdom of God. On the other hand, there are some statements made of the Kingdom of God in this age that could not possibly be spoken of the Kingdom of Heaven. When the two terms are used in parallel passages they refer to this age only, for the Kingdom of Heaven during this age has been changed from a literal kingdom to the sphere of profession, because of the rejection of the King who will be the earthly King of the Kingdom of Heaven when it is finally set up in the next age.

Through the Gospel

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1Corinthians 4:11-16 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the off scouring of all things unto this day. I write not these things to shame you, but as my beloved sons I warn you. For though you have ten thousand instructors in Christ, yet have you not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be you followers of me. 

‘Naked’ [Greek: gumneteuo] scantily clothed.

‘Have no certain dwelling-place’ [Greek: astateo] to be a wanderer. They were mere itinerant preachers, not knowing where they would live.

‘Working with our own hands’ In Acts 18:3 we read that Paul was a tentmaker by trade. Among Jews, the boys were all compelled to learn trades. It was considered disreputable not to be acquainted with some branch of handicraft. Practical knowledge of trade was regarded as an asset of personal independence. The Rabbis said, “Whosoever does not teach his son a trade is as if he brought him up to be a robber.” Tentmakers wove the black cloth of goat or camel’s hair of which tents were made. Paul supported himself in certain places (4:12; Acts 20:34; 1Thess. 2:9; 2Thess. 3:8), and for reasons given in 2Corinthians 11:9-12. This was not the best policy in some places, as Paul later learned, for it did not properly train new converts to support the work (2Cor. 12:13; cp. Gal. 6:6).

‘Being reviled, we bless; being persecuted, we suffer it’ – only the grace of God can enable people to volunteer to suffer like this (1Cor. 4:12-13). The natural man avenges and repays all indignities against him, but Christians are not to retaliate (Rom. 12:17-21; Matt. 5:38-48).

‘Defamed’ [Greek: blasphemeo] blasphemed. ‘Filth’ [Greek: perikatharma] sweeping. The allusion here is to the wretched victims who were judged to be fit for nothing but to be offered as expiatory victims to infernal gods, for the safety of others.

‘I write not these things to shame you, but as my beloved sons I warn you.’ Paul did not write these things to find fault with them for not providing for him for the necessities of life, but to warn them not to be carried away by every pretender to apostleship and not to neglect those who are God-trusted and who have brought them the message of salvation (4:14-17).

‘Though you have ten thousand instructors in Christ, yet have you not many fathers: for in Christ Jesus I have begotten you through the gospel.’ Though you have many who offer their services as your instructors, you have only one by whom you were converted and who has a parental feeling for you.

‘Followers’ [Greek: mimetes] imitators. Follow or imitate me as I imitate Christ (4:16; 11:1; Eph. 5:1; 1Thess. 1:6; 2:14; Heb. 6:12; 1Pet. 2:21; 3:13).

For Christ’s Sake

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1Corinthians 4:6-10 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that you might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who make thee to differ from another? and what has thou that thou did not receive? now if thou did receive it, why do thou glory, as if thou had not received it? Now you are full, now you are rich, you have reigned as kings without us: and I would to God you did reign, that we also might reign with you. For I think that God has 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. We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised.

‘That you might learn in us not to think of men above that which is written.’ Paul has used his own and Apollos’ name in his arguments against their divisions because he would spare the name of those who are guilty of making division.

‘Puffed up’ [Greek: phusioo] – they were puffed up and haughty, arrogant and not genuine in their faith and conduct (4:6, 18-19; 5:2; 8:1; 13:4).

‘Now you are full, now you are rich, you have reigned as kings without us: and I would to God you did reign, that we also might reign with you.’ This is the 5th New Testament prophecy in 1Corinthians and it is unfulfilled. Paul in this verse uses irony. You are full -you are rich – you have reigned as kings without us or without any want or need of us. I would to God you did reign as kings, and then we also would be reigning with you. This last statement refers to the Millennial and eternal reign when all saints will have some part in reigning with Jesus Christ (2Tim. 2:12; Rev. 1:6; 5:10; 20:4-6; 22:4-5; Dan. 7:18, 27).

‘Has set forth us the apostles last as it were appointed to death.’ The reference here seems to be that of gladiators in the arena. In the morning those that fought with beasts were given armour with which to protect themselves from wild beasts; but in the afternoon spectacles, the gladiators were brought in naked and without anything to defend themselves from the sword of the assailant. If any escaped from this they were kept for slaughter on another day. These were really called men “appointed to death.” They were the last to make an appearance in the theatre for that day, so were called “the last.” Paul compares the sufferings of the apostles to these last gladiators. He may also refer to the apostles succeeding the prophets in sufferings.

‘Spectacle’ [Greek: theatron] theatre (Acts 19:29, 31). They were exhibited as a spectacle to the world of people and to angels. They demonstrate to people and angels the sufferings of Christ.

‘Fools’ [Greek: moros] as in 1Corinthians 1:25, 27. This refers to the hisses, hooting, mockery, and other insults of the spectators in the arena. ‘But we are despised’ 1Corinthians 4:10 is irony, for the apostles were neither fools, nor weak, nor contemptible.