13. 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, (244) 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 καθαρμοι, but more frequently καθάρματα. (245) Paul, in adding the preposition περὶ (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 (246) 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 — περίψημα, (offscouring,) denotes filings or scrapings of any kind, and also the sweepings that are cleared away with a brush. (247) As to both terms consult the annotations of Budaeus. (248)
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, (249) 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.
(244) “ Comme c’estoit vne chose qui se faisoit anciennement entre les payens;” — “As this was a thing that was practiced anciently among the heathens.”
(245) The Scholiast on Aristophanes, Plut. 454, gives the following explanation of the term κάθαρμα: Καθάρματα ἐλέγοντο ὁι επὶ τὢ καθάρσει λοιμοῦ τινος ἤτινος ἕτὲρα; νάσου θυόμενοι τοις θεοῖς. Τοῦτο δὲ ἔθος καὶ παρὰ ̔ρωμαίοις ἐπεκράτησε. 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
(246) “ De malediction;” — “Of curse.”
(247) “ Les ballieures d’vne maison;” — “The sweepings of a house.”
(248) The view given by Budaeus of the former term ( περικαθάρματα) 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 καθάρματα. 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 ( περίψημα) Budaeus renders as follows: “ Scobem aut ramentum et quicquid limando fleter;” — “Filings or scrapings, or whatever is cleared off by filing.” — Ed
(249) “ Destine a porter toutes les execrations et maudissons du monde;” — “Set apart to bear all the execrations and curses of the world.”