The Meaning of 1 Corinthians 4:9 Explained

1 Corinthians 4:9

KJV: 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.

YLT: for I think that God did set forth us the apostles last -- as appointed to death, because a spectacle we became to the world, and messengers, and men;

Darby: For I think that God has set us the apostles for the last, as appointed to death. For we have become a spectacle to the world, both to angels and men.

ASV: 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.

KJV Reverse Interlinear

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. 

What does 1 Corinthians 4:9 Mean?

Study Notes

world
kosmos = mankind.
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield " Revelation 13:8 ") . For "world" (kosmos) in the bad ethical sense, "world system" John 7:7 .

Verse Meaning

Paul may have had the Roman games in mind here, specifically the battles between condemned criminals and wild beasts in the amphitheaters. [1] Another view is that Paul was thinking of the Roman triumph, a figure that he developed more fully elsewhere ( 2 Corinthians 2:14). At the end of that procession came the captives of war who would die in the arena. [2] In either case, Paul seems to have been thinking of the apostles as the ultimately humiliated group. They were the leaders, and their sufferings for the cause of Christ were common knowledge. How inappropriate it was then for the Corinthians to be living as kings rather than joining in suffering with their teachers.
"The Corinthians in their blatant pride were like the conquering general displaying the trophies of his prowess; the apostles were like the little group of captives, men doomed to die. To the Corinthians the Christian life meant flaunting their pride and their privileges and reckoning up their achievement; to Paul it meant a humble service, ready to die for Christ." [3]
Paul evidently meant good angels since he sometimes used "principalities and powers" to refer to what we call bad angels (cf. Ephesians 3:10; Ephesians 6:12; Colossians 1:16; Colossians 2:15).

Context Summary

1Co 4:1-13 - Stewards Responsible To Their Lord
At the most the ministers or teachers of God's Gospel are but stewards of the hidden things of God, according to Matthew 13:51-52. They ought not to attract attention to themselves or to the way they purvey their Master's goods. Their prime object is to be faithful to their trust; to make much of the Master and as little as possible of themselves. Paul was not aware that he had violated his Master's confidence, but he could not be content till he had heard the Master's verdict on his life-work. Notice the four courts of appeal-my own judgment, your judgment, man's judgment, and Christ's. The Master will reverse many human judgments, but all will bear witness to the absolute justice of His verdict.
In vivid words the Apostle shows how great was the difference between the ease and self-satisfaction of the Corinthian church and the sorry plight to which he and his fellow-workers were often reduced. Many regarded them as the captives in a conqueror's triumphal procession, who behind the triumphal car were being-marched to death. But it mattered little to them so long as Christ was adored, loved, glorified, and His Kingdom advanced. [source]

Chapter Summary: 1Co 4

1  In what account the apostles ought to be regarded
7  We have nothing which we have not received
9  The apostles spectacles to the world, angels, and men;
13  the filth and offscouring of the world;
15  yet our fathers in Christ;
16  whom we ought to follow

Greek Commentary for 1 Corinthians 4:9

Hath set forth us the apostles last [ημας τους αποστολους εσχατους απεδειχεν]
The first aorist active indicative of αποδεικνυμι — apodeiknumi old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2 Thessalonians 2:4) for gladiatorial show as in ετηριομαχησα — ethēriomachēsa (1 Corinthians 15:32). In this grand pageant Paul and other apostles come last (εσχατους — eschatous predicate accusative after απεδειχεν — apedeixen) as a grand finale. [source]
As men doomed to die [ως επιτανατιους]
Late word, here alone in N.T. The lxx (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (A.R. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say morituri salutamus. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. A spectacle (τεατρον — theatron). Cf. Hebrews 11:33-40. The word, like our theatre, means the place of the show (Acts 19:29, Acts 19:31). Then, it means the spectacle shown there (τεαμα — theama or τεα — thea), and, as here, the man exhibited as the show like the verb τεατριζομενοι — theatrizomenoi made a spectacle (Hebrews 10:33). Sometimes it refers to the spectators (τεαται — theatai) like our “house” for the audience. Here the spectators include “the world, both to angels and men” (τωι κοσμωι και αγγελοις και αντρωποις — tōi kosmōi kai aggelois kai anthrōpois), dative case of personal interest. [source]
A spectacle [τεατρον]
Cf. Hebrews 11:33-40. The word, like our theatre, means the place of the show (Acts 19:29, Acts 19:31). Then, it means the spectacle shown there Sometimes it refers to the spectators (τεαται — theatai) like our “house” for the audience. Here the spectators include “the world, both to angels and men” (τωι κοσμωι και αγγελοις και αντρωποις — tōi kosmōi kai aggelois kai anthrōpois), dative case of personal interest. [source]
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. [source]
Hath set forth [ἀπέδειξεν]
Only twice in Paul's writings; here, and 2 Thessalonians 2:4. See on approved, Acts 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. [source]
Last [ἐσχάτους]
As in Mark 9:35, of relative rank and condition: as having in men's eyes the basest lot of all. [source]
Appointed to death [ἐπιθανατίους]
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 Hebrews 12:1. Compare also 1 Corinthians 15:32. [source]
Spectacle [θέατρον]
Primarily, a theatre; then that which is exhibited. Compare the kindred verb θεατριζόμενοι beingmade a gazing-stock, Hebrews 10:33. [source]
Unto the world [τῷ κόσμω]
The universe, a sense not usual with Paul; compare 1 Corinthians 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). [source]

Reverse Greek Commentary Search for 1 Corinthians 4:9

Acts 14:4 But the multitude of the city was divided [εσχιστη δε το πλητος της πολεως]
First aorist passive indicative of σχιζω — schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Acts 25:7 Which they could not prove [α ουκ ισχυον αποδειχαι]
Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 19:29 They rushed [ωρμησαν]
Ingressive aorist active indicative of ορμαω — hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον — eis to theatron). A place for seeing (τεαομαι — theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
Acts 25:7 Which had come down [οι καταβεβηκοτες]
Perfect active participle of καταβαινω — katabainō They had come down on purpose at the invitation of Festus (Acts 25:5), and were now ready. Stood round about him (περιεστησαν αυτον — periestēsan auton). Second aorist (ingressive) active (intransitive) of περιιστημι — periistēmi old verb, “Took their stand around him,” “periculum intentantes ” (Bengel). Cf. Luke 23:10 about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. Bringing against him Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
Acts 25:7 Bringing against him [καταπεροντες]
Bearing down on. See note on Acts 20:9; and note on Acts 26:10, only N.T. examples of this ancient verb. Many and grievous charges (πολλα και βαρεα αιτιωματα — polla kai barea aitiōmata). This word αιτιωμα — aitiōma for old form αιτιαμα — aitiama is found in one papyrus (Moulton and Milligan‘s Vocabulary) in sense of “blame.” But the charges were no “heavier” than those made by Tertullus (Acts 24:5-8). Paul‘s reply proves this and they were also probably on court record (Furneaux). See this adjective βαρυς — barus (heavy) used with λυκοι — lukoi (wolves) in Acts 20:29. Which they could not prove Imperfect active of ισχυω — ischuō to have strength or power as in Acts 19:16, Acts 19:20. Repetition and reiteration and vehemence took the place of proof (αποδειχαι — apodeixai first aorist active infinitive of αποδεικνυμι — apodeiknumi to show forth, old verb, in N.T. only here, Acts 2:22 which see and 1 Corinthians 4:9). [source]
1 Corinthians 15:32 I have fought with beasts [ἐθηριομάχησα]
Only here in the New Testament. Figuratively. Paul, as a Roman citizen, would not have been set to fight with beasts in the arena; and such an incident would not have been likely to be passed over by Luke in the Acts. Compare similar metaphors in 1 Corinthians 4:9, 2 Timothy 4:17; Titus 1:12; Psalm 22:12, Psalm 22:13, Psalm 22:20, Psalm 22:21. Some, however, think it is to be taken literally. They refer to the presence at Ephesus of the Asiarchs (Acts 19:31), who had charge of the public games, as indicating that the tumult took place at the season of the celebration of the games in honor of Diana; to the fact that the young men at Ephesus were famous for their bull-fights; and to the words at Ephesus as indicating a particular incident. On the assumption that he speaks figuratively, the natural reference is to his experience with the ferocious mob at Ephesus. There was a legend that Paul was thrown, first of all, to a lion; then to other beasts, but was left untouched by them all. In the Epistle of Ignatius to the Romans occur these words: “From Syria even unto Rome, I fight with beasts, both by land and sea, both night and day, being bound to ten leopards. I mean a band of soldiers, who, even when they receive benefits, show themselves all the worse” (5). Compare Epistle to Tralles, 10: “Why do I pray that I may fight with wild beasts?” So in the Epistle to Smyrna he says: “I would put you on your guard against these monsters in human shape ” ( θηρίων τῶν ἀνθρωπομόρφων ); and in the Antiochene “Acts of Martyrdom” it is said: “He (Ignatius) was seized by a beastly soldiery, to be led away to Rome as a prey for carnivorous beasts” (ii.). [source]
1 Corinthians 11:10 To have a sign of authority [εχουσιαν εχειν]
He means σημειον εχουσιας — sēmeion exousias (symbol of authority) by εχουσιαν — exousian but it is the sign of authority of the man over the woman. The veil on the woman‘s head is the symbol of the authority that the man with the uncovered head has over her. It is, as we see it, more a sign of subjection Because of the angels (δια τους αγγελους — dia tous aggelous). This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
1 Corinthians 11:10 Because of the angels [δια τους αγγελους]
This startling phrase has caused all kinds of conjecture which may be dismissed. It is not preachers that Paul has in mind, nor evil angels who could be tempted (Genesis 6:1.), but angels present in worship (cf. 1 Corinthians 4:9; Psalm 138:1) who would be shocked at the conduct of the women since the angels themselves veil their faces before Jehovah (Isaiah 6:2). [source]
1 Corinthians 15:32 After the manner of men [κατα αντρωπον]
Like men, for applause, money, etc. (1 Corinthians 4:9.; Philemon 3:7). [source]
Galatians 6:14 The world [κόσμος]
See on John 1:9; see on Acts 17:24; see on 1 Corinthians 4:9. [source]
1 Timothy 5:21 The elect angels [των εκλεκτων αγγελων]
For this triad of God, Christ, angels, see Luke 9:26. “Elect” in the sense of the “holy” angels who kept their own principality (Judges 1:6) and who did not sin (2 Peter 2:4). Paul shows his interest in angels in 1 Corinthians 4:9; 1 Corinthians 11:10. [source]
Hebrews 10:33 Whilst ye were made a gazing-stock [θεατριζόμενοι]
N.T.oolxx, oClass. Lit. exhibited in the theater. Comp. 1 Corinthians 4:9. [source]
Hebrews 10:33 Partly [τουτο μεν]
Accusative of general reference Late verb to bring upon the stage, to hold up to derision. See Paul‘s use of τεατρον — theatron of himself in 1 Corinthians 4:9. By reproaches and afflictions Instrumental case. See Romans 15:3. Partakers Partners (Luke 5:10) with those So used Present middle articular participle of αναστρεπω — anastrephō to conduct oneself (2 Corinthians 1:12). [source]

What do the individual words in 1 Corinthians 4:9 mean?

I think for - God us - apostles last has exhibited as appointed to death because a spectacle we have become to the world both to angels and to men
δοκῶ γάρ Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις

δοκῶ  I  think 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: δοκέω  
Sense: to be of opinion, think, suppose.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τοὺς  - 
Parse: Article, Accusative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀποστόλους  apostles 
Parse: Noun, Accusative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
ἐσχάτους  last 
Parse: Adjective, Accusative Masculine Plural
Root: ἔσχατος  
Sense: extreme.
ἀπέδειξεν  has  exhibited 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀποδείκνυμι  
Sense: to point away from one’s self, to point out, show forth, to expose to view, exhibit.
ἐπιθανατίους  appointed  to  death 
Parse: Adjective, Accusative Masculine Plural
Root: ἐπιθανάτιος  
Sense: doomed to death.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
θέατρον  a  spectacle 
Parse: Noun, Nominative Neuter Singular
Root: θέατρον  
Sense: a theatre, a place in which games and dramatic spectacles are exhibited, and public assemblies held (for the Greeks used the theatre also as a forum).
ἐγενήθημεν  we  have  become 
Parse: Verb, Aorist Indicative Passive, 1st Person Plural
Root: γίνομαι  
Sense: to become, i.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
κόσμῳ  world 
Parse: Noun, Dative Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
καὶ  both 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ἀγγέλοις  to  angels 
Parse: Noun, Dative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ἀνθρώποις  to  men 
Parse: Noun, Dative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.