As the execrations of the world. He makes use of two terms, the former of which denotes a man who, by public execrations, is devoted, with the view to the cleansing of a city, [1] for such persons, on the ground of their cleansing the rest of the people, by receiving in themselves whatever there is in the city of crimes, and heinous offense, are called by the Greeks sometimes katharmoi, but more frequently katharmata. [2] Paul, in adding the preposition peri (around) seems to have had an eye to the expiatory rite itself, inasmuch as those unhappy men who were devoted to execrations were led round through the streets, that they might carry away with them whatever there was of evil [3] in any corner, that the cleansing might be the more complete. The plural number might seem to imply that he speaks not of himself exclusively, but also of the others who were his associates, and who were not less held in contempt by the Corinthians. There is, however, no urgent reason for regarding what he says as extending to more than himself. The other term -- peripsema, (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush. [4] As to both terms consult the annotations of Budaeus. [5] In so far as concerns the meaning of the passage before us, Paul, with the view of expressing his extreme degradation, says that he is held in abomination by the whole world, like a man set apart for expiation, [6] and that, like offscourings, he is nauseous to all. At the same time he does not mean to say by the former comparison that he is all expiatory victim for sins, but simply means, that in respect of disgrace and reproaches he differs nothing from the man on whom the execrations of all are heaped up.

Footnotes

1 - "Comme c'estoit vne chose qui se faisoit anciennement entre les payens;" -- "As this was a thing that was practiced anciently among the heathens."

2 - The Scholiast on Aristophanes, Plut. 454, gives the following explanation of the term katharma: Katharmata elegonto hoi epi to katharsei loimou tinos etinos hetera; nasou thuomenoi tois theois. Touto de ethos kai para romaiois epekratese. Those were called cleansings who were sacrificed to the gods for the cleansing out of some famine, or some other calamity. This custom prevailed also among the Romans. -- Ed

3 - "De malediction;" -- "Of curse."

4 - "Les ballieures d'vne maison;" -- "The sweepings of a house."

5 - The view given by Budaeus of the former term (perikatharmata) is stated by Leigh in his Critica Sacra to be the following: That "the Apostle had allusion unto the expiations in use among the heathens, in time of any pestilence or contagious infection; for the removal of such diseases they then sacrificed certain men unto their gods, which men they termed katharmata. As if the Apostle had said -- We are as despicable and as odious in the sight of the people, as much loaded with the revilings and cursings of the multitude, as those condemned persons who were offered up by way of public expiation." The latter term (peripsema) Budaeus renders as follows: "Scobem aut ramentum et quicquid limando fleter;" -- "Filings or scrapings, or whatever is cleared off by filing." -- Ed

6 - "Destine a porter toutes les execrations et maudissons du monde;" -- "Set apart to bear all the execrations and curses of the world."

Being defamed - Greek, Blasphemed, that is, spoken of and to, in a harsh, abusive, and reproachful manner. The original and proper meaning of the word is to speak in a reproachful manner of anyone, whether of God or man. It is usually applied to God, but it may also be used of people.
We entreat - Either God in their behalf, praying him to forgive them, or we entreat them to turn from their sins, and become converted to God. Probably the latter is the sense. They besought them to examine more candidly their claims instead of reviling them; and to save their souls by embracing the gospel instead of destroying them by rejecting it with contempt and scorn.
We are made - We became; we are so regarded or esteemed. The word here does not imply that there was any positive agency in making them such, but simply that they were in fact so regarded.
As the filth of the earth - It would not be possible to employ stronger expressions to denote the contempt and scorn with which they were everywhere regarded. The word "filth" περικαθάρματα perikatharmata occurs nowhere else in the New Testament. It properly denotes filth, or that which is collected by sweeping a house, or that which is collected and cast away by purifying or cleansing anything; hence, any vile, worthless, and contemptible object. Among the Greeks the word was used to denote the victims which were offered to expiate crimes, and particularly men of ignoble rank, and of a worthless and wicked character, who were kept to be offered to the gods in a time of pestilence, to appease their anger, and to purify the nation. Bretschneider and Schleusner. Hence, it was applied by them to people of the most vile, abject, and worthless character. But it is not certain that Paul had any reference to that sense of the word. The whole force of the expression may be met by the supposition that he uses it in the sense of that filth or dirt which is collected by the process of cleansing or scouring anything, as being vile, contemptible, worthless. So the apostles were regarded. And by the use of the word "world" here, he meant to say that they were regarded as the most vile and worthless men which the whole world could furnish; not only the refuse of Judea, but of all the nations of the earth. As if he had said "more vile and worthless people could not be found on the face of the earth."
And are the off-scouring of all things - This word (περίψημα peripsēma) occurs no where else in the New Testament. It does not differ materially from the word rendered "filth." It denotes that which is rubbed off by scouring or cleaning anything; and hence, anything vile or worthless; or a vile and worthless man. This term was also applied to vile and worthless people who were sacrificed or thrown into the sea as an expiatory offering, as it were to purify the people. Suidas remarks that; they said to such a man, "be then our περίψημα peripsēma," our redemption, and then flung him into the sea as a sacrifice to Neptune. See Whitby, Calvin, Doddridge.
Unto this day - Continually. We have been constantly so regarded. See 1-Corinthians 4:11.

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.

Being defamed, we intreat: we are made as the (h) filth of the world, [and are] the offscouring of all things unto this day.
(h) Such as is gathered together by sweeping.

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, Matthew 5:44 and in imitation of his example, Luke 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 Lamentations 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.

defamed, we entreat--namely, God for our defamers, as Christ enjoined (Matthew 5:10, Matthew 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.

We are made as the filth of the world, and offscouring of all things - Such were those poor wretches among the heathens, who were taken from the dregs of the people, to be offered as expiatory sacrifices to the infernal gods. They were loaded with curses, affronts, and injuries, all the way they went to the altars; and when the ashes of those unhappy men were thrown into the sea, these very names were given them in the ceremony.