For I think that God hath set forth us apostles, the last, as it were men appointed to death: we are made a spectacle to the world, and to angels, and to men.

“Does not the apostle then plainly add the following, to show the contempt for faith in the case of the multitude? "For I think that God hath set forth us the apostles last, as appointed to death: we are made a spectacle to the world, and to angels, and to men. Up to this present hour we both hunger, and thirst, and are naked, and are beaten, and are feeble, and labour, working with our hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are become as it were the offscourings of the world." Such also are the words of Plato in the Republic: "The just man, though stretched on the rack, though his eyes are dug out, will be happy." The Gnostic will never then have the chief end placed in life, but in being always happy and blessed, and a kingly friend of God. Although visited with ignominy and exile, and confiscation, and above all, death, he will never be wrenched from his freedom, and signal love to God. "The charity which bears all things, endures all things," is assured that Divine Providence orders all things well.”

“"For I think that God hath set forth us the Apostles last of all, as men doomed to death." There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you," and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles last, as men doomed to death." "For according to what I see," saith he, "and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy." And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, "We are last," but, "God made us last;" nor was he satisfied with saying, "last," but he added also, "doomed to death:" to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them. Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By "doomed to death," in this place he means "condemned," and deserving of ten thousand deaths. "For we are made a spectacle unto the world, and to angels, and to men." What means, "We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set.”

“After the apostle rebuked the Corinthians for the rashness by which they were judging the ministers of Christ, here he attacks their pride, by which they were despising the ministers of Christ. And concerning this he does three things. First he sets forth what he intends; second he assigns the reason, at the words *for who distinguishes you?* Third, speaking ironically, he mocks their contempt, at the words *you are already filled*. Concerning the first, it must be considered that the apostle above, wishing to check the contentions of the Corinthians which they were having on account of their ministers, had used the names of the good ministers of Christ, as above at I, 12 he said: *each one of you says: I indeed am of Paul, but I am of Apollo, and I am of Cephas*; and above at III, 22 where he said: *whether Paul, or Apollo, or Cephas*, and yet they were not glorying about the good ministers of Christ, nor were they dissenting on account of them, but on account of the pseudo-apostles, whom he did not wish to name, lest he should seem to speak against them out of hatred or envy; but in their place he had put his own name and the names of the other good preachers, and this is what he says, *now these things, brethren*, namely, what I said about the ministers, about whom you glory, and for whom you contend, *I have transferred*, that is, speaking figuratively, I have transferred, *to myself and Apollo*. For it says in Prov. I, 6: *they will attend to the parable and the interpretation, the words of the wise and their riddles*. And this *on account of you*, that is, for your benefit, II Cor. IV, 15: *all things are for your sake, that you may learn in yourselves*, lest one of you *be puffed up*, that is, become proud, against another, his neighbor, *for another*, namely for whichever minister of Christ, *above what is written*, that is, beyond the form described to you in what was said before. For it is said in Wis. IV, v. 19: *bursting them, puffed up, without voice*. Then, when he says *for who distinguishes you?*, he assigns the reason why one ought not to be puffed up against another. And first he sets down the reason, saying *for who distinguishes you?* This can be understood in two ways: in one way thus: who distinguishes you from the mass of the lost? You cannot distinguish yourself: hence you do not have in yourself grounds to be proud against another. And concerning this distinguishing it is said in Ps. XLII, 1: *judge me, O God, and distinguish my cause from an unholy nation*. In another way it can be understood, *who distinguishes you*, namely making you superior to your neighbor? This you cannot do, and hence you ought not to be proud against him. And concerning this distinguishing it is said in Eccli. XXXIII, 11: *in the great discipline of the Lord he separated them, and changed their ways*. But among men, insofar as they are faithful to Christ, there is no distinction, because, as is said in Rom. XII, 5, *we, being many, are one body in Christ*. And Peter says: *he makes no distinction between us and them, purifying their hearts by faith*. Second, he excludes a certain reasoning. For someone might be distinguished from the good or from the bad, being better than they on account of goods that he has, such as faith, wisdom, and the like. But the apostle excludes this, saying *what do you have that you have not received?* As if to say: nothing. For all goods are from God, according to that word of Ps. CIII, 28: *when you open your hand, all things will be filled with goodness*; and Par. XXIX, 14: *all things are yours, and what we have received from your hand, we have given back to you*. And from this he concludes his point, saying *but if you have received it, why do you glory as if you had not received it?* He therefore glories as one not receiving, who glories about himself, and not about God, as is said of certain persons in Ps. XLVIII, v. 7: *who trust in their own strength, and glory in the abundance of their riches*. And to this pertains the first species of pride, namely when someone, being proud, says that what he has he has from himself, according to that word of Ps. XI, 5: *our lips are our own, who is our lord?* But he glories as one receiving, who, ascribing all things to God, glories about him, as was said above: *he who glories, let him glory in the Lord*. To glory in this way is not to be proud, but to be humbled under God, to whom man gives glory, according to that word of Eccli. at the end: *to him who gives me wisdom, I will give glory*. Then, when he says *you are already filled*, he mocks their pride, since they were despising the apostles of Christ. And first in general, second in particular, at the words *we are fools*, etc. Concerning the first he does two things. First he mocks in them the fact that they presumed too much about themselves; second he derides in them the fact that they despised the apostles, at the words *for I think that God*, etc. Concerning the first he does two things. First he mocks them for the presumption by which they attributed to themselves what they did not have; second he mocks them for this, that they attributed to themselves alone what they did not have alone, at the words *you reign without us*. Now they attributed to themselves an abundance of goods, some of which are interior; and as to this he says *you are already filled*, that is, it seems to you that you are filled, that is, abundantly refreshed with spiritual sweetness, of which it is said in Ps. XVI, 15: *I shall be satisfied when your glory shall be manifested*. But it could truly be said to them that you are already filled, not with fullness, but with disgust, according to that word of Prov. XXVII, 7: *the soul that is full will tread upon the honeycomb*. But some are exterior goods, and as to this he says *you have already become rich*, as it seems to you, namely with spiritual riches, of which it is said in Is. c. XXXIII, 6: *the riches of salvation are wisdom and knowledge*. Similar is what is said in Apoc. III, v. 17: *you say, I am rich, and made wealthy, and have need of nothing*. But against this seems what he said above at the beginning, saying that *in all things you have been made rich in him, in all utterance, and in all knowledge*, etc. But it must be said that above he spoke as to the good among them, but here he speaks as to the presumptuous, who were proud about what they did not have. And satiety and riches can be distinguished otherwise, so that satiety is referred to the use of grace, by which one enjoys spiritual things; but riches to the very habits of the graces. Second, when he says *you reign without us*, he mocks them for attributing to themselves alone what they did not have. Hence he says *you reign without us*, that is, thus it seems to you, that the kingdom belongs to you, not to us. For thus they were deceived by the pseudo-apostles, so as to believe that they alone had the truth of the faith, which consists in the kingdom of God, but that the apostle and his followers were in error. Against whom it is said in Is. V, 8: *shall you dwell alone in the midst of the earth?* And lest the apostle should seem to say this out of envy, he adds *would that you did reign*. For he wishes that they might have the true faith, according to that word of Act. XXVI, 29: *I wish that all who hear would become such as I also am, except these bonds*. And so that he might offer them examples of humility, he adds *that we also might reign with you*, as if to say: if you have some excellence, we do not disdain to follow you, as you disdain to follow us, against what is said in Gal. IV, v. 18: *it is good to be zealous in good always*. And it must be noted that the apostle here touches on four species of pride, of which the first is when someone thinks that what he has, he does not have from God, which he touches saying *why do you glory as if you had not received it?* And this can also be reduced to the second species, by which someone thinks he has received by his own merits. The third species is when someone boasts that he has what he does not have, and as to this he says *you are already filled, you have already become rich*. The fourth species is when someone, despising the rest, wishes to be seen singularly, and to this pertains what he says *you reign without us*. Then, when he says *I think that God*, etc., he mocks them for this, that they despised the apostles of Christ, and first he sets down the contempt ironically; second the cause of the contempt, at the words *because we have become a spectacle*. He says therefore first: I said before, that you reign without us, *for I think*, that is, you seem to think, that *God has shown us the apostles as the last*, though it is said below at c. XII, 28 that God has placed in the Church first apostles. For thus is fulfilled what is said in Matth. XX, 16: *the first shall be last, and the last first*. And he gives an example: *as it were destined to death*. For those who are condemned to death are held as the last among men, as being unworthy to live, and such the apostles are considered by worldly men, according to that word of Ps. XLIII, 22: *we are esteemed as sheep for the slaughter*. Then, when he says *because a spectacle*, he assigns the cause of the contempt. Concerning which it must be considered that when some are condemned to death, men are called together to their killing, as it were to a spectacle, and this happened most of all in the case of those who were condemned to the beasts. Because the apostles were as it were destined to death, he adds *because we have become a spectacle to the world*, as if the whole world ran together to watch our killing, according to that word of Ps. XLIII, v. 14: *you have made us a reproach to our neighbors*. He explains, however, what he means by the name "world," when he adds *and to angels, and to men*, namely good and bad. For to their spectacle ran together good angels to strengthen, but bad ones to attack; good men to have compassion and to take an example of patience, bad men to persecute and to mock. Then, when he says *we are fools*, etc., he mocks them in particular, in that they despised the apostles. And concerning this he does two things. First he sets down the contempt; second the cause of the contempt, at the words *even to this hour*, etc. Concerning the first he mocks their contempt as to this, that they attributed excellence to themselves, and deficiency to the apostles. And first as to perfection of intellect. And as to this he says *we are fools for Christ's sake*, that is, we are considered fools, because we preach the cross of Christ, above I, 18: *the word of the cross is foolishness to those who perish*, and also because on account of Christ we endure reproaches and contentions, according to that word of Wis. V, 4: *we fools esteemed their life madness*. Likewise, as is read in Act. c. XXVI, 24, Festus said to Paul: *you are mad, Paul, much learning is turning you to madness*. *You*, according to your own estimation, *are wise in Christ*, because namely you neither dare to confess his cross publicly, nor endure persecution for him. Prov. XXVI, 16: *the sluggard seems wiser to himself than seven men who give answer*. Second, as to power of action, when he says *we are weak*, we are considered so, namely, in exterior things, on account of the afflictions which we endure. II Cor. XII, 9: *I will gladly glory in my infirmities*. *But you*, namely according to your own estimation, *are strong*, namely in bodily things, because you live securely without tribulation. Is. V, 22: *woe to you who are mighty to drink wine, and strong men to mix drunkenness*. *You are noble*, namely, according to your own estimation, that is, worthy of honor, who outwardly suffer no insults. Is. XIX, 11: *I am the son of the wise, the son of ancient kings*. *But we are ignoble*, according to your estimation and that of others, because we are held in contempt. Above I, 27: *the things that are contemptible in the world and ignoble God has chosen*. And yet according to the truth of the matter it is the reverse. For only those are contemptible who despise God, according to that word of I Kings c. II, 30: *but those who despise me shall be ignoble*. Then, when he says *even to this hour*, etc., he assigns the cause of the contempt. And first he sets down as the cause the lack of temporal goods; second the evils which were understood in them, at the words *we are cursed and we bless*; third he concludes his point, at the words *as it were the refuse*. Concerning the first he does two things. First he sets down the lack which they suffered in necessary things. Hence as to what pertains to food, he says *even until this hour*, that is, continuously from our conversion up to the present time, *we hunger and thirst*. II Cor. XI, 27: *in hunger and thirst*. But as to clothing, he adds *and we are naked*, that is, on account of lack of garments, because they were also sometimes stripped. Job XXIV, 7: *men strip the naked, taking away their garments, who have no covering in the cold*. But against this seems what is said in Ps. XXXVI, v. 25: *I have not seen the just forsaken, nor his seed seeking bread*. But it must be said that the apostles suffered in such a way that they were not forsaken, because divine providence moderated in them both abundance and want, as much as was expedient for them for the exercise of virtue. Hence also the apostle, Phil. IV, 11 ff.: *everywhere and in all things I have been instructed, both to be full, and to be hungry; both to abound, and to suffer need; I can do all things in him who strengthens me*. Second, he sets down their lack of those things which pertain to the well-being of human life, the first of which is reverence shown by men, against which he says *and we are buffeted*, which indeed happens more for reproach than for punishment. Hence of Christ we read in Matth. XXVI, 67, that *they spat in his face, and buffeted him*. Second, rest in a place is required, against which it is said *and we are unsettled*, both because they were driven by persecutors from place to place, according to that word of Matth. X, 23: *if they persecute you in one city, flee into another*, and also because for the carrying out of their office they ran about everywhere, according to that word of Io. c. XV, 16: *I have appointed you that you should go*. Third, the help of those ministering is required, against which it is said *and we labor, working with our own hands*, both because sometimes no one gave them means of sustenance; and also because by the labor of their hands they acquired their living, either to avoid burdening the faithful, or to repel the pseudo-apostles, who preached for gain, as is found in II Cor. XII, 16 ff.; and also, so as to give the idle an example of laboring, as is found in II Thess. III, 9. Hence Paul says, Act. XX, v. 34: *these hands have ministered to my necessities, and to those who are with me*. Then, when he says *we are cursed*, etc., he sets down the evils which the apostles suffered. And first in words, when he says *we are cursed*, that is, men speak evil of us, either to detract, or to inflict insults, or even by imprecating evils. Jer. XV, v. 10: *all curse me*. *And we bless*, that is, we render good for evil, according to that word of I Pet. III, 9: *not rendering evil for evil, but contrariwise blessing*. Second, in deeds, and as to this he says *we suffer persecution*, not only as to this, that we are driven from place to place, which is properly called persecution, but as to this, that we are troubled in many ways, according to that word of Ps. CXVIII, 157: *many are they who persecute me and afflict me*. *And we endure*, namely all things patiently in Christ. Eccli. I, 29: *even to a time the patient will endure*. Third, he touches the cause of both, when he says *we are blasphemed*, that is, blasphemies are imposed upon us, since we are called magicians or evildoers, and are reputed enemies of God, according to that word of Io. c. XVI, 2: *the hour comes, that whoever kills you will think he does a service to God*; and Rom. III, 8: *as we are blasphemed, and as some affirm that we say, let us do evil, that good may come*. Yet, *we beseech God for those who persecute and blaspheme us*, according to that word of Matth. V, 44: *pray for those who persecute and calumniate you*. Then, when he says *as it were the refuse*, etc., he concludes from all that has been said their contempt, saying: and on account of all that has been said we have become *as it were the refuse of this world*, that is, we are reputed both by Jews and by Gentiles, as those by whom the world is defiled: and that by our killing the world may be purged, and *as it were we are the offscouring of all*. That is called offscouring which is any refuse, whether of fruit, or of iron, or of any other thing. And this *even until now*, because indeed we continually suffer this. But at some time it will cease, according to that word of Wis. V, 3, where it is said from the mouth of the wicked: *these are they whom we once held in derision, and as a byword of reproach*. And afterward it is added: *how then are they numbered among the sons of God?*”

“For I think that God hath set forth us, the Apostles, last, as it were appointed to death. (1.) He contrasts himself and the true Apostles with those vain teachers who sought their own glory and their own advantage. I would, he says, that we Apostles were reigning with you ; for so far, I think, are we from reigning triumphantly, that God has exhibited us to the world as the last and most despised of all, as though destined to a well-deserved death. (2.) The simpler meaning is, we are the last to have been sent into the world in these last times. We have been marked out by God for death, as, e.g., by means of wild beasts — not for a kingdom or triumphs, but for death, persecution, and martyrdom. So Tertullian understands it Observe that the Apostles are called last, as compared with those Prophets that went before them, as Isaiah and Jeremiah and others, who were sent by God as Apostles to the Jews and others (Isa. vi. 9). Especially does he call himself last of all, as having been called to his Apostleship by Christ ascended, after the other Apostles had been called by Christ living on the earth. Moreover, “set forth” denotes (1.) marked out, (2.) made or exhibited, and, as Ephrem terms it, appointed Cf. Ps. lx. 3 and lxxi. 20. (3.) It denotes put forward publicly as an example to others. Hence it follows — For we are made a spectacle unto the world, and to angels, and to men. They were placed, as it were, in a theatre, like those condemned to die by fighting with wild beasts before the eyes of the 84 FIRST EPISTLE TO THE CORINTHIANS.. G IV. populace. There seems to be an allusion here to the public games of Rome and other places, where men fought with wild beasts in the arena. The world, he says, delights to regard us as fools, dealers in secret arts, or babblers of novelties, or better still, as men condemned to the beasts. Observe that “the world” here is a generic name for “angels and men ; n for they were the only beings to gaze upon the Apostles. Hence, in the Greek, “world” has the article, and the two other terms are without it. We are made, he says, to the good angels an object of compassionate regard, as well as of worthy admiration and honour. But since evil angels and evil men rejoice in our being despised, persecuted, and put to death, we are made a spectacle to evil angels of hatred and rejoicing, as well as of confusion and terror. To good men we are a spectacle and example of fortitude, faith, innocence, patience, meekness, constancy, and holiness of life. So Titelmann. S. Chrysostom ( Horn . 12 in Mora/.) applies this to the theatre of this life, in which we do everything in the presence of God. So, Suetonius says, S. Augustine, when about to die, said to his friends standing round him, “ Have I played my part pretty well on this stage and in this theatre ? ” — “ Very well,” his friends replied. Then he rejoined, “Applaud me, therefore, as I take my departure ; ” and having said this he gave up the ghost. Better and still more appropriate was the use of these words made by Edmund Campian, England’s noble martyr, well named Campianus, a true wrestler and champion of Christ, who, when about to suffer martyrdom, publicly gave out these words as the text of his last sermon. Such a theatrical spectacle was what the Apostle here primarily intends. Cicero says (qu. 2, Tucsul.) that there is no fairer sight than that of a virtuous and conscientious life, and so among Christians there is nothing more beautiful than martyrdom. The illustrious Paula appositely and piously replied, as S. Jerome says in his eulogy of her, to some caviller who suggested that she might be considered by some insane, because of the fervour of her virtues : “ We are made a spectacle unto the world and to angels Digitized by v^,ooQle THE CHRISTIAN’S ARENA 85 and to men ; we are fools for Christ’s sake ; but the foolishness of God is wiser than mem Hence, too, the Saviour said to His Father, 4 Thou knowest My foolishness ! * and again, * I was made as it were a monster unto many, but be Thou My strong helper. I became as a beast before Thee, and I am always with Thee.’” Lastly, S. Chrysostom (in Ep. ad Rom . Horn. 17) teaches from this that we ought to fly from eye- service, that is, from serving the eyes of men, that so we turn our eyes towards the eyes of God, and live perpetually in His sight and before Him. There are, he says, two theatres : one most spacious, where sits the King of kings, surrounded by His shining hosts, to view us ; the other most insignificant, where stand a few Ethiopians, men ignorant of what is going on. It is, therefore, the height of madness to pass by this most spacious theatre of God and of the angels,, and to be content with the theatre of a few Ethiopians, and laboriously to strive to please them. When you have a theatre erected for you in the heavens, why do you gather together spectators for yourself on earth? S. Bernard ( Serm . 31 inter parvos) treats these words somewhat differently, though his application of them is the same. He says: “ We are made a spectacle unto the world, to angels and to men , good and bad alike . The passion of envy inflames the one , the compassion bom of pity makes the others minister to us continually; the one desires to see our fall , the other out upward flight . We are undoubtedly halfway between heaven and hell, between the cloister and the world Both consider diligently what we do, both say, ‘ Would that he would join usl } Their intention is different, but their wishes , perhaps, not unlike . But if the eyes of all are thus upon us, whither have our friends gone, or why did they alone go from u$ f . . . Let us, then, before it is too late, brethren, rise, nor receive in vain our souls for which, whether for good or evil, others so zealously watch ””

“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. 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.”

“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 armor 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 theater 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," etc. We are made a spectacle - Ὁτι θεατρον εγενηθημεν, We are exhibited on the theater 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?”

“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. 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 wish to revenge themselves for the destruction of their empire.”

“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). 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.”