THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS - Chapter 15 - Verse 32

Verse 32. If after the manner of men. Marg., To speak after the manner of men. kata anyrwpon. There has been a great difference of opinion in regard to the meaning of these words. The following are some of the interpretations proposed:

(1.) If I have fought after the manner of men, who act only with reference to this life, and on the ordinary principles of human conduct, as men fought with wild beasts in the amphitheatre.

(2.) Or if, humanly speaking, or speaking after the manner of men, I have fought, referring to the fact that he had contended with men who should be regarded as wild beasts.

(3.) Or, that I may speak of myself as men speak, that I may freely record the events of my life, and speak of what has occurred.

(4.) Or, I have fought with wild beasts as far as it was possible for man to do it while life survived.

(5.) Or, as much as was in the power of man, who had destined me to this; if, so far as depended on man's will, I fought, supposing that the infuriated multitude demanded that I should be thus punished. So Chrysostom understands it.

(6.) Or, that Paul actually fought with wild beasts at Ephesus.

(7.) Others regard this as a supposable case; on the supposition that I had fought with wild beasts at Ephesus. Amidst this variety of interpretation, it is not easy to determine the true sense of this difficult passage. The following thoughts, however, may perhaps make it clear:

(1.) Paul refers to some real occurrence at Ephesus. This is manifest from the whole passage. It is not a supposable case.

(2.) It was some one case when his life was endangered, and when it was regarded as remarkable that he escaped and survived. Comp. 2 Co 1:8-10.

(3.) It was common among the Romans, and the ancients generally, to expose criminals to fight with wild beasts in the amphitheatre for the amusement of the populace. In such cases it was but another form of dooming them to certain death, since there was no human possibility of escape. See Adams' Rom. Ant., p. 344. That this custom prevailed at the East, is apparent from the following extract from Rosenmuller; and there is no improbability in the supposition that Paul was exposed to this:—

"The barbarous custom of making men combat with wild beasts

has prevailed in the East down to the most modern times.

Jurgen Andersen, who visited the states of the great mogul

in 1646, gives an account in his Travels of such a combat

with animals, which he witnessed at Agra, the residence

of the great mogul. His description affords a lively image

of those bloody spectacles in which ancient Rome took so

much pleasure, and to which the above words of the apostle

refer. Alamardan-chan, the governor of Cashmire, who sat

among the chans, stood up, and exclaimed, 'It is the will

and desire of the great mogul, Schah Choram, that if there

be any valiant heroes who will show their bravery by

combating with wild beasts, armed with shield and sword,

let them come forward; if they conquer, the mogul will

load them with great favour, and clothe their countenance

with gladness.' Upon this three persons advanced, and

offered to undertake the combat. Alamardan-chan again

cried aloud, 'None should have any other weapon than a

shield and a sword; and whosoever has any breast-plate

under his clothes should lay it aside, and fight honourably.

Hereupon a powerful lion was let into the garden, and one

of the three men above mentioned advanced against him;

the lion, on seeing his enemy, ran violently up to him; the

man, however, defended himself bravely, and kept off the

lion for a good while, till his arms grew tired; the lion

then seized the shield with one paw, and with the other

his antagonist's right arm, so that he was not able to use

his weapon; the latter, seeing his life in danger, took with

his left hand his Indian dagger, which he had sticking in

his girdle, and thrust it as far as possible into the lion's

mouth; the lion then let him go; the man, however, was not

idle, but cut the lion almost through with one stroke, and

after that entirely to pieces. Upon this victory the common

people began to shout, and call out, 'Thank God, he has

conquered.' But the mogul said, smiling, to this conqueror,

'Thou art a brave warrior, and hast fought admirably. But

did I not command to fight honourably only with shield and

sword? But, like a thief, thou hast stolen the life of the

lion with thy dagger.' And immediately he ordered two men to

rip up his belly, and to place him upon an elephant, and, as

an example to others, to lead him about, which was done on

the spot. Soon after a tiger was set loose; against which a

tall, powerful man advanced with an air of defiance, as if

he would cut the tiger up. The tiger, however, was far too

sagacious and active; for, in the first attack, he seized

the combatant by the neck, tore his throat, and then his

whole body in pieces. This enraged another good fellow,

but little, and of mean appearance, from whom one would not

have expected it: he rushed forward like one mad, and the

tiger on his part undauntedly flew at his enemy; but the man

at the first attack cut off his two fore paws, so that he fell,

and the man cut his body to pieces. Upon this the king cried,

'What is your name?' He answered, 'My name is Geyby.' Soon after

one of the king's servants came and brought him a piece of

gold brocade, and said, 'Geyby, receive the robe of honour

with which the mogul presents you.' He took the garment with

great reverence, kissed it three times, pressing it each time

to his eyes and breast, then held it up, and in silence put

up a prayer for the health of the mogul; and when he

concluded it he cried, "May God let him become as great as

Tamerlane, from whom he is descended. May he live seven

hundred years, and his house continue to eternity!

Upon this he was summoned by a chamberlain to go from the

garden up to the king; and when he came to the entrance, he

was received by two chans, who conducted him between them to

kiss the mogul's feet. And when he was going to retire, the

king said to him, 'Praised be thou, Geyby-chan, for thy

valiant deeds, and this name shalt thou keep to eternity.

I am your gracious master, and thou art my slave.'"

—Bush's Illustrations.

(4.) It is the most natural interpretation to suppose that Paul, on some occasion, had such a contest with a wild beast at Ephesus. It is that which would occur to the great mass of the readers of the New Testament as the obvious meaning of the passage.

(5.) The state of things in Ephesus when Paul was there, (Ac 19), was such as to make it nowise improbable that he would be subjected to such a trial.

(6.) It is no objection to this supposition that Luke has not recorded this occurrence in the Acts of the Apostles. No conclusion adverse to this supposition can be drawn from the mere silence of the historian. Mere silence is not a contradiction. There is no reason to suppose that Luke designed to record all the perils which Paul endured. Indeed, we know from 2 Co 11:24-27, that there must have been many dangers which Paul encountered which are not referred to by Luke. It must have happened, also, that many important events must have taken place during Paul's abode at Ephesus which are not recorded by Luke, Ac 19. Nor is it any objection to this supposition that Paul does not, in 2 Co 11:24-27 mention particularly this contest with a wild beast at Ephesus. His statement there is general. He does not descend into particulars. Yet, in 2 Co 11:23, he says that he was "in deaths oft" —a statement which is in accordance with the supposition that in Ephesus he may have been exposed to death in some cruel manner.

(7.) The phrase kata anyrwpon (as a man) may mean, that to human appearance, or so far as man was concerned, had it not been for some Divine interposition, he would have been a prey to the wild beasts. Had not God interposed and kept him from harm, as in the case of the viper at Melita, (Ac 28:5,)he would have been put to death. He was sentenced to this; was thrown to the wild beast; had every human prospect of dying; it was done on account of his religion; and, but for the interposition of God, he would have died. This I take to be the fair and obvious meaning of this passage, demanded alike by the language which is used, and by the tenor of the argument in which it is found.

What advantageth it me? What benefit shall I have? Why should I risk my life in this manner? See Barnes "1 Co 15:19.

Let us eat and drink. These words are taken from Isa 22:13. In their original application they refer to the Jews when besieged by Sennacherib and the army of the Assyrians. The prophet says, that instead of weeping, and fasting, and humiliation, as became them in such circumstances, they had given themselves up to feasting and revelry, and that their language was, "Let us eat and drink, for tomorrow we shall die;" that is, there is no use in offering resistance, or in calling upon God. We must die; and we may as well enjoy life as long as it lasts, and give ourselves up to unrestrained indulgence. Paul does not quote these words as having any original reference to the subject of the resurrection, but as language appropriately expressing the idea, that if there is no future state; if no resurrection of the dead; if no happy result of toils and sufferings in the future world, it is vain and foolish to subject ourselves to trials and privations here. We should rather make the most of this life; enjoy all the comfort we can; and make pleasure our chief good, rather than look for happiness in a future state. This seems to be the language of the great mass of the world. They look to no future state. They have no prospect, no desire of heaven; and they, therefore, seek for happiness here, and give themselves up to unrestrained enjoyment in this life.

Tomorrow. Very soon. We have no security of life; and death is so near that it may be said we must die tomorrow.

We die. We must die. The idea here is, we must die, without the prospect of living again, unless the doctrine of the resurrection be true.

{2} "If after the manner" "to speak after" {d} "eat and drink" Ec 2:24; Isa 22:13