1Cor 4:11-13 | RWP | e4.org | Even unto this present hour ( αχρ της αρτ ωρας ). Αρτ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from give a graphic picture of Paul's condition in Ephesus when he is writing this epistle. We hunger ( πεινωμεν ), we thirst ( διψωμεν ), are naked ( γυμνιτευομεν ), late verb for scant clothing from γυμνητης , are buffeted ( κολαφιζομεθα ), to strike a blow with the fist from κολαφος and one of the few N.T. and ecclesiastical words and see on , have no certain dwelling place ( αστατουμεν ) from αστατος , strolling about and only here save Anthol. Pal. and Aquila in . Field in Notes , p. 170 renders "and are vagabonds" or spiritual hobos.

‏ 1 Corinthians 4:11-13

Even unto this present hour ( αχρ της αρτ ωρας ). Αρτ (just now, this very minute) accents the continuity of the contrast as applied to Paul. Ten verbs and four participles from 11-13 give a graphic picture of Paul's condition in Ephesus when he is writing this epistle.

We hunger ( πεινωμεν ),

we thirst ( διψωμεν ),

are naked ( γυμνιτευομεν ), late verb for scant clothing from γυμνητης,

are buffeted ( κολαφιζομεθα ), to strike a blow with the fist from κολαφος and one of the few N.T. and ecclesiastical words and see on Mt 26:67,

have no certain dwelling place ( αστατουμεν ) from αστατος, strolling about and only here save Anthol. Pal. and Aquila in Isa 58:7. Field in Notes, p. 170 renders 1Co 4:11 "and are vagabonds" or spiritual hobos.

We toil ( κοπιωμεν ). Common late verb for weariness in toil (Lu 5:5),

working with our own hands ( εργαζομενο ταις ιδιαις χερσιν ) instrumental case χερσιν and not simply for himself but also for Aquila and Priscilla as he explains in Ac 20:34. This personal touch gives colour to the outline. Paul alludes to this fact often (1Th 2:9; 2Th 3:8; 1Co 9:6; 2Co 11:7). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, Light, etc., p. 317.

Being reviled we bless ( λοιδορουμενο ευλογουμεν ). Almost the language of Peter about Jesus (1Pe 2:23) in harmony with the words of Jesus in Mt 5:44; Lu 6:27.

Being persecuted we endure ( διωκομενο ανεχομεθα ). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in 2Co 4:7-10; 6:3-10 for an interpretation of his language here.

Being defamed we intreat ( δυσφημουμενο παρακαλουμεν ). The participle δυσφημουμενο is an old verb (in I Macc. 7:41) to use ill, from δυσφημος, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above.

As the filth of the world ( ως περικαθαρματα του κοσμου ). Literally, sweepings, rinsings, cleansings around, dust from the floor, from περικαθαιρω, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. Καθαρμα was the refuse of a sacrifice. In Pr 21:18 περικαθαρμα occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms Christiani ad leones. At any rate in 1Co 15:32 Paul says "I fought with wild beasts" and in 2Co 1:9 "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in Ac 19:23-41 under the influence of Demetrius and the craftsmen.

The offscouring of all things ( παντων περιψημα ). Late word, here only in N.T., though in Tob. 5:18. The word was used in a formula at Athens when victims were flung into the sea, περιψημα ημων γενου (Became a περιψημα for us), in the sense of expiation. The word merely means scraping around from περιψαω, offscrapings or refuse. That is probably the idea here as in Tob. 5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with περικαθαρματα.