V. of an Irony

    AN irony is a trope whereby contraries or opposites are put for one another, or when by the thing named a contrary thing must be understood. The word properly signifies dissimulation or cavilling, noxeirwneia, proprie dissimulationem, et elusionem sen cavillationemsignificat.

    This trope may more rightly called Antiphrasis, which uses words contrary to their proper meaning, or original and genuine sense; avtifrasij, sermo per contrarium intelligendus, ex anti contra, et frazw dico. It may be distinguished into,

    1. "Words singly or by themselves, considered, which is called Antiphrasis.

    2. Words so placed or disposed in a sentence, as denote derision, or a kind of a mock, which vulgarly is called an Irony, of which Sarcasmus is a certain kind, which is sharper than an Irony, as when one insults over them that are oppressed with calamities.

    Antiphrasis of words singly or by themselves considered.

    Sometimes one and the same word has contrary significations, as qrb Barak, which properly signifies to bless, as Ge 12:3; 24:35. So, 2Sa 8:10; Ps 34:1, and many other places, is used in a contrary sense by an Antiphrasis, as 1Ki 21:10, "Set two men before him, sons of Belial, to bear witness against him, saying, Thou didst bless God and the king," which Pagninus, the Chald. Paraph, and our version do render thou didst curse or blaspheme God and the king. So verse 13, where the execution of this wicked Jezebel's command is described. Job 1:5, "Peradventure my sons have sinned and blessed God in their hearts," (which Pagninus renders, have cursed,) and the Chald. that they have provoked or stirred him to anger. Upon which place Vatablus says, that the ancients did so abhor blasphemy, that they durst not even name it, chap. Job 1:11, and Job 2:5, "If he will not bless thee to thy face, Pagninus says, curse thee, etc. (the Chald. provoke thee, etc.) After the same manner they expound the words of Job's wife, Job 2:9, "Dost thou still retain thine integrity, bless (Pagninus says curse) God and die;[i] of these words some make a good construction, affirming that she gave her husband good counsel, to this sense; what, dost thou still stand upon terms with God? Wilt thou not humble thyself, and desist from the conceits and imaginations of thine own integrity, since these grievous and sudden afflictions are sent for your sins from an angry God? therefore rather bless him, that is, pray to him, and in humility seek his face, (for so to bless signifies to pray, or make supplication) and beg him to release thee of this miserable life, since it is better for thee to die once, than to die daily.

    [i] See Caryl upon the place.

    Beza and others say, that it is not likely that the governess of such a holy family as Job's, and the wife and companion of so good a man, should be so impudently wicked as to give that abominable advice to their husband, as either to curse God, or destroy himself. Her error (say they) was, she judged him wicked, because thus smitten, and that he trusted upon his own integrity, etc.

    But others with greater probability judge this counsel to be very wicked, for he reproves her for it plainly "Thou speakest as one of the foolish women speaketh," and certainly Job would never have said so, if her speech had only imported an humble preparation for his approaching death It was rather a speaking the devil's mind, to bid him curse God and die, viz. curse God, that the magistrate taking notice of it, thou mayest be cut off by the sword of justice, for blasphemers were sentenced to death without mercy by the law of Moses, and it is not improbable that the light of nature might carry those nations to as high and severe a revenge against that highest sin And die, that is, die by thine hand, or destroy thyself, etc. so that the word must of necessity be understood to curse by an Antiphrasis; as the same word is used by the devil, Job 1:11, "He will curse thee to thy face." The word that signifies to be effected or accomplished, Pr 13:19, denotes (to be interrupted or broken,) Da 2:1, "And I Daniel was refreshed," Da 8:27. But Pagninus and our translation render it, I fainted, for it follows, I was sick. It also signifies to shine, Job 29:3; 31:26; Isa 13:10. Also to praise or celebrate, Ps 117:1; Isa 64:11, etc. And by an Antiphrasis, to be inglorious or fools, Ps 75:4; Job 12:17; Isa 44:25, etc.

    The word XXXX that signifies benignity, mercy, and gratitude, De 5:10; Jg 8:35; 2Sa 9:1; Ps 141:4-5. By an Antiphrasis signifies the quite contrary, Le 20:17; Pr 14:34.

    The word which signifies to possess an inheritance, Ge 15:3; De 2:24,31; 1Ki 21:15; Isa 14:21, signifies to be destroyed or thrown out of possession, De 2:21-22; Jg 14:15; Jos 8:7, and Jos 23:5.

    The word XXXX that signifies inconstancy, levity, and folly, Ps 85:8; Pr 9:13; Ec 7:26. By this figure signifies constancy, confidence, and hope, as Job 31:24; Ps 78:7; Pr 3:26.

    XXXX Nephesh, which signifies the soul, Ge 1:30, etc., (and synecdochially the person itself, Ge 2:7; 17:14; Ps 11:1, and more generally an animate body or a living creature, Ge 1:24 etc.,) by an Antiphrasis signifies a carcass, or a lifeless body, Le 19:28, so Le 21:1 and Le 22:4; Nu 6:11; 5:2; Hag 2:14. To this signification some refer, Ps 16:10, "Thou shalt not leave my soul in the grave," that is, my body.

    The word XXXX which signifies to be sanctified or made holy, Ex 29:37,43,46., signifies also to be defiled, De 22:9; Isa 65:5; XXXX Rephaim, giants, signifies sound and strong persons, Ge 14:5; De 2:11, and by Antiphrasis men dead or that no medicine can cure (from XXXX sanavit, he hath cured,) Ps 88:10; Isa 26:14,19; Pr 21:16 etc. To this may be referred the word enlogia, which signifies a virtue, as benediction, praise, a free gift, etc., Ro 15:29; 2Co 9:5-6; Eph 1:3; Heb 6:7; Jas 3:10; Re 5:12-13, and Re 7:12, etc., and also a vice, as an hypocritical conformity or dissembling praise in order to deceive, as Ro 16:18. Several other examples occur, as of words which have one signification in the root or primitive, and another in the derivative, some which signify one thing in one conjugation, and a different in another, which for brevity's sake are left to the observation of the learned, as Isa 40. with Nu 3:22; Job 22:25; Ps 95:3-4; Ge 38:21; De 23:17; Job 36:14; 1Ki 14:24; 15:11; 2Ki 23:4-7, etc., Jos 17:15,18; Ps 119:40, with Am 6:8 etc.

    An Irony of words in a sentence.

    In a speech of God and Christ, a thing is said, or commanded, which must be understood in a contrary sense, that the'. literal meaning may be found, as Ge 3:22, and the Lord God said, "Behold the man is become as one of us;" that is, he is no ways like us, but rather to be abominated for his sin; it alludes also to the devil's words, verse Ge 3:5, "Ye shall be as Gods, knowing good and evil." Gesner upon the place says, "Deus ejusmodi ironia et indignatione mendacium Diaboli et ambitionem Adami execrdtur," etc., that is, "God uses this irony by way of execration of the Devil's lie and Adam's ambition, and aptly inculcates the foulness of his sin, that he may learn to beware ever after." Ambros, de Elia et Jejun. cap. 4. Irridens Deus, non approbans haec dicit, that God spoke these "Words by way of derision, not approbation. Thou thoughtest thou should be like us, but because thou wouldest be what thou wast not, thou art fallen from what thou wast, so thy ambition to aspire beyond thyself has thrown thee beneath thyself.

    De 32:37-38, "Where are their gods, their rock in whom they trusted, which did eat of the fat of their sacrifices,and drank the wine of their drink-offerings, let them rise up and help you now, and be your protection," as also Jg 10:14, "Go and cry unto the gods ye have chosen, let them deliver you in the time of your tribulation." Jehovah in these words does sharply chide the rebellious Israelites, and illustrates the impiety and blindness of their idolatries, who had hitherto worshipped such things as gods which now in their extremity were not able to deliver them from evil or desolation.

    Job 38:5, "Who hath laid the measures of the earth, if thou knowest," etc., God speaks these words to Job as if he had said, you cannot reach to so extraordinary a pitch of knowledge; as to know how God laid the foundations of the earth, and made all things of nothing, verse Job 38:20, "That thou shouldest take it (viz. the way where light and darkness dwell, as verse Job 38:19,) at the bound thereof, and that thou shouldest know the way to the paths thereof." This is an ironical concession, resulting from the words of the third verse, Job 38:3 "I will ask thee, and thou shalt make me know," etc.

    Isa 17:3, "The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel." Jerome in his comment says, that glory is by an irony here put for ignominy and disgrace.

    Isa 29:1, "Add ye year to year, let them kill sacrifices," upon which Luther says,[ii] that the prophet mocks them, as if he had said, go to, proceed in your sacrifices stoutly, it shall happen, that you together with your sacrifices shall perish. See more examples, Isa 57:12; Jer 7:21; 11:15; 7:7; 12:17; 2Ki 24:7; Jer 22:23.

    [ii] Tom. 3. Fol. 356 in Explie h.l.

    It is said, Eze 20:39, "O house of Israel, thus saith the Lord God, save ye everyone his idols, and hereafter also, if ye will not hearken unto me" Here is an ironical abdication or casting, wherein tacitly they are invited to the quite contrary, viz., true piety and the worship of God, Eze 28:3, "Behold thou art wiser than Daniel; there is no secret that they can hide from thee." This is an ironical hyperbole, by which the prince of Tyrus is checked. For Daniel at that time was accounted the wisest of men, because of the most excellent gifts that God gave him, so that it grew to a proverb, etc. So that it is only spoken with respect to the opinion or esteem that king had of himself, which by this irony is reproved. In Am 4:4-5, is an ironical and sarcastic exhortation, as appears by the conclusion, verse Am 4:12, where they are advised "to prepare to meet their God." He alludes to the law of God, De 14:28, of tythes: and Le 7:13. The offering of leavened bread, which the Israelites in their impure worship of idols did imitate, etc. See Na 3:14, "Draw the waters for the siege, fortify thy strong holds: go into clay, and tread the mortar, make strong the brick kiln." An ironical exhortation to the enemy, intimating that whatever they attempted to secure themselves would be in vain. Ec 11:10, "A goodly price that I was prized at of them," etc., this was an ironical speech of Christ concerning the price for which Judas sold him.

    Mt 26:45, "Christ commands his disciples to sleep on, and take their rest," when he means the contrary, it being then rather a time of watchfulness, because he was then to be betrayed, and it was therefore a more seasonable time to learn more heavenly instruction before his leaving them. Mt 26:50, "And Jesus said unto him, Friend, wherefore art thou come?" This is an irony, for he was his treacherous enemy.

    Mr 7:9, "Full well ye reject (or make void) the commandment of God," that is, very wickedly. See more, Lu 11:41; Joh 3:10, and Joh 7:28, with Joh 8:14.

    In the speech of saints there are ironies, as David's speech to Abner, "Art thou not a man? (we translate it valiant man) and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king?" etc. His meaning is that he behaved himself cowardly and basely in not preserving the king as he ought. 1Ki 18:27, Elijah mocked Baal's prophets, bidding them "Cry aloud, because their god may possibly be talking, pursuing, journeying, or sleeping, and so should be awaked;" this is a most clear and evident irony, as if he had said, that he is neither a god, nor living, nor capable of operation. The like irony we read, 1Ki 22:15, where Micaiah bids Ahab go and prosper, etc., although he knew that he would not prosper. So 2Ki 8:10, "Go, say unto him, thou mayest certainly recover, howbeit the Lord hath showed me, that he shall surely die;" this is an irony to delude an impious king, that was enemy to the people of God.

    Job 12:2, "No doubt but ye are the people, and wisdom shall die with you," this is a sarcastic irony, as if he had said, ye take upon you to be the wise men, in comparison of whom I am as a wild ass's colt, Job 11:12, and think when you die, wisdom must depart with you, Job 26:2-3, "How hast thou helped him that is without power? How savest thou the arm that hath no strength? How hast thou counselled him that hath no wisdom? And how hast thou plentifully declared the thing as it is?" This is an ironical confutation. As if he had said, your sayings are most comfortable and excellent, as they seem to you, when you have to do with an infirm, abject, and ignorant person. The meaning is, that they are of no effect to judge, preserve, counsel, or teach me. Ps 40:8, "Philistia, triumph thou over me." This is an ironical apostrophe, whereby David checks the insolence of the old Philistines, who for a long time vexed the Israelites.

    Ec 11:9, "Rejoice, young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes," etc., which is an ironical concession to the young man that gives himself a loose liberty, to follow his sinful pleasure in his young years, and, in a haughty pride and confidence, slights God and good things, neglecting his soul for sensuality and (an imaginary ) earthly felicity; but his check and correction follows "But know thou that for all these things God will bring thee to judgment."

    Isa 2:10, "Enter into some rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty." This is spoken by way of sarcasm, as if he had said, fly from God, and his incensed face, or terrible hand if thou canst, but it is to no purpose, as the following verses show. So Isa 8:9-10, see Isa 21:5, compared with Da 5. Jer 8:22; 4:9,15, and Jer 46:9,11, where there are sarcasms against the king of Egypt and his host, that were puffed up for the conquest of Josias The like Jer 51:8,11, about Babylon's fall. See La 4:20; Mal 1:9; 1Co 4:8.

    2Co 10:12, "For we dare not make ourselves of the number, or compare ourselves with some that commend themselves," etc. The apostle speaks ironically, checking the false apostles, who had such magnificent thoughts (and gloried so much) of themselves, as if he were nothing to them The like irony he uses to the conceited Corinthians, 2Co 11:19, "For ye suffer fools gladly, seeing ye yourselves are wise; upon which Aretius says This speech is a sharp irony, as if he had said, it becomes such principal persons as you are to esteem those fools who speak truth, 2Co 12:13, "What is it wherein ye were inferior to other churches, except it be that I myself was not burdensome to you? Forgive me this wrong."He calls that ironically a wrong which indeed was none at all, but rather an instance of innocency.

    Moreover, to an Irony are referred,

    (1.) Some things spoken feignedly, and peirastikwj, or uttered by way of trial, as Ge 19:2, where the angels say to Lot who invited them, "Nay, but we will abide in the street all night;" whereas they were to tarry with Lot, and preserve him and his family from the conflagration of Sodom, as by the thing itself and the event, as also from the angel's words, verse Ge 19:12-13, is manifest. Ge 22:2, and he said, (that is, God to Abraham) "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains, which I will show thee." That this was only by way of trial appears by the first verse, and the event; this passage was intended for a good end, as well with respect to God, who requires obedience and a perfect resignation of man, although his precepts may seem, absurd to our reason, as also with respect to Abraham and his son Isaac, who became examples of faith, submission, and constancy to God's will, without scruple, questions, or murmuring; besides, there is respect had to the Messiah, whose passion, death, and resurrection is prefigured in this mystical type.

    Mt 15:24-26, "I am not sent but to the lost sheep of the house of Israel It is not lawful to give the children's bread to dogs "That this speech was also by way of trial of the woman's faith, appears by the event, and the eulogy which Christ gave her, Mt 15:28, "O woman, great is thy faith!" The mind differs from the speech He seems externally to segregate or distinguish her from the sheep, and at the same instant occultly cherishes and comforts her as his. He compares her to a dog, but places her at the same time at the children's table. This passage intimates the good and salvation of the woman and all believers, for we are hereby eminently informed by way of sweet consolation of the certainty of divine help, though it be for a while delayed by crosses and calamities, as appears by that trying silence of Christ, verse Mt 15:23, viz., "But he answered her not a word," upon which Chrysostom says, "The Lord knew that there was a hidden jewel, which he would not conceal from us, but delayed his answer, that the woman's sedulity or diligence might become an example and doctrine to posterity,"[iii] etc.

    [iii] Hom. 44. In Gen.

    2. Some things are dissemblingly and hypocritically spoken (and sometimes with a bitter sarcasm) which are true in themselves, but not comformable to the mind of the speaker, as Ge 27:19, "Joseph's brethren said one to another, behold this master of dreams cometh," etc. Such indeed Joseph was, for, verse Ge 27:5, etc. he gave information of things to come, and had the gift of interpreting other dreams, as chapters Ge 40 and Ge 41, but his brethren did not so repute him, but call him so in a way of mockery and derision.

    2Sa 6:20, Michael said to David her husband, "How glorious was the king of Israel to day," etc. David was truly glorious in that sacred gesture and art, as he himself says, verse 2Sa 6:21-22, but to her it seemed to be lightness and scurrility, void of royal gravity, for it is said, verse 2Sa 6:16, that she despised him in her heart, Ps 22:8, "He trusted in the Lord, that he would deliver him, let him deliver him, seeing he delighted in him." These things were most true in themselves, but in the opinion of those mockers false, who by this bitter sarcasm denied Christ hanging on the cross, as Mt 27:43. See Isa 5:19.

    Mt 22:16, the disciples of the Pharisees being sent to Christ say, "Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men." These words were true of our Saviour Christ, but not conformable to the mind of the Pharisees, who spoke by way of snare and irony; as Lu 20:20, appears. See Mt 27:29,40,42-43; Mr 15:29 etc.

    3. Some things manifestly false, and spoken with an intention to deceive, by such as knew it to be otherwise, are set forth by way of [iv]history and narration, as Ge 3:4, "And the serpent (that is, the devil in the serpent) said unto the woman, Ye shall not surely die," for verse Ge 3:5, "God doth know, that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." This the father of lies knew to be quite otherwise, but would by that falsehood circumvent and deceive Eve. By the opening of their eyes, which he by a fallacy promises, is intimated the acuteness of the mind and understanding, in comparison of which the former concreated wisdom may seem to be blindness. Thus the deceiver plays his game to the destruction of Adam and his posterity, had not immense grace stepped in to prevent it.

    [iv] ijorikwj kai mimhtikwj

    Mt 2:8, Herod says to the wise men, "Go and search diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also." His intention was to destroy the Child Jesus, which by the inhuman and execrable massacre of the children afterwards, is evident; but by this irony and hypocrisy, he would delude the wise men.

    Lastly, There are some things where there seems to be an irony, but when, the thing is more exactly considered, there is none, as Jer 4:16, "The watchers (or keepers) come from a far country," etc. Some think that by a watchman, or keepers (by an Antiphrasis or irony) we are to understand destroyers. But in truth the Babylonians are to be understood, who for their own safety and profit were watchers, lying in wait about the fields, lest anything should escape away, or get from them, as hunters, who watch every place of egress out of a wood, lest the beasts they hunt should escape into the open fields, as verse Jer 4:17.

    Eze 3:24, "Then the Spirit entered into me, and set me upon my feet, and spake unto me, and said unto me, go shut thyself within thy house." Junius and Tremellius allege, that these and the following words are to be understood by an irony; as if he had said, it is a prophet's office to hide himself, when I bid him go forth. There are others which say, that it was spoken by way of sarcasm and indignation, paraphrasing thus: if thou art resolved to disobey my command, go into thine own house, and experience what it is to contend with me: such sarcasms are found, Jg 10:14; Isa 1:11. But the truth is, that, because God had sufficiently instructed the prophet by his Spirit, and gave him courage to publish his will, and because we do not read that this prophet used any tergiversation or shuffling to avoid the work appointed him (as we read of Moses, Ex 3:11, and Ex 4:10,13, of Jer 1:6; 20:9, of Jon 1:3,) the best way is to interpret these words properly as they sound, viz. That it is a serious command of God, that he should shut himself up in his house, and dispatch his prophetical actions, mentioned chap. Eze 4. (see also chap. Eze 8:1,) to which belongs what is added "of the binding of men (as it were with cords) by angels at the command of God," as verse Eze 3:25, for God uses these ministering spirits in his government of men; and that which is spoken, chap. Eze 4 belongs to these, is evident by the 8th verse of that chapter, etc. (Eze 4:8)

    Mt 4:3, "The tempter says to Jesus, if thou be the Son of God, command that these stones may be made bread." In which words Theophylact says, there is an irony, as if he had said, neither art thou the Son of God, neither canst thou do this. But more truly it is to be interpreted a diabolical fraud, for trial of a thing by him not certainly known, as D. Chemnitius, in his Evangelical Harmony, says, chap. 19, viz., "The devil had a double purpose."

    " (1.) To know whether Jesus was really the Son of God, by this reason, that if by "his bare word or command he could turn stone into bread, then of certain he is" the Son of God; therefore he says not pray, but command, but if in the extremity "of his hunger and necessity, he cannot do this, then he cannot be the Son of God," and therefore Satan would take occasion to despise and mock him, thus, in vain do "you trust to that heavenly voice (Mt 3:17,) and believe, or hope that others" shall believe thee to be the Son of God.

    "(2.) By that temptation the devil endeavors to entice Christ into some sin, or "distrust of the divine oracle, or into a vain ostentation, or empty glory, if by the" devil's suggestion he should work a miracle, etc.

    Joh 18:38, "Pilate said unto him, what is truth?" In which words some say there is an irony. But in exact speaking (of this trope) there appears to be no repugnancy betwixt the words and the mind of the speaker, rather a supine or careless contempt and disdain of truth in the heart of Pilate, who argues by way of diminution (elattwtikh) or slight of the matter, as if he had said, If there be a dispute betwixt the Jews and thee, about the truth of religion, I do not judge it of that weight, as to lose my time to hear your altercations (or frivolous contentions,) etc.

    Joh 14:4, "And he (Pilate) saith unto the Jews, behold your king," which is taken as ironically spoken, by many as if he had mocked the Jews, then accusing so abject, low, and contemptible a man, who would aspire at the government, and threaten the monarchy of the Caesars. But it is more proper to say that Pilate had respect to the public acclamation of the people four days before (when they saluted Jesus as their king, Lu 19:38; Joh 12:12-13.) In this sense they are the words of the excellent D. Gerhard,[v] Jam olim, expectatis Regem vobis promissum, etc. "For some time past you have expected your promised King, but so soon as he appears do you wish him dead? Consult your own honour, and let it not be said that you furiously persecuted him, to whom you have given royal honour. Caesar does not fear this king; do you rather pity him and give over your thoughts of crucifying him. If he be really your King, why, with so great fury do you design him for such heavy punishments, whom you ought rather to defend? But if he hath falsely boasted himself to be a King, dismiss him with stripes, which (for his temerity) will be enough to the sufferer." So therefore by a secret instinct of God, Pilate confesses Jesus to be a King, even before his crucifixion, as he afterwards attributed a royal name and honour to him in the inscription upon the cross, that we may understand that he therefore died, because he is our King, and that the government is upon his shoulders, Isa 9:6, etc.

    [v] Harmo. Evangel. In history. Pass. c. 11.

    Ac 23:5, "Then said Paul, I wist not brethren, that he was the high-priest," upon which words we will transcribe the paraphrase of the learned Rivet. "I know there are many who assert that the apostle spoke this by an Irony, because when he lived among the Pharisees, and being himself a Pharisee, although the person should be unknown to him, yet by the manner of that court's sitting, he could not but judge who among them who was chief or high-priest, having said, verse Ac 23:3, 'That he sat to judge him after the law.' But to me it seems more probable, that Paul, hearing a voice from some of those that sat to judge for the priests and all the council came, as Ac 22:30, and not knowing from whom it came, spoke so. He judged it not to come therefore from the high-priest, because so hasty and rash a signification of offence did not become his office and authority, nor was such a speech of at least dissembled sanctity like to proceed from him. It is therefore plain that this council was not convened in the accustomed place, where the judicatory order and debates were designed or assigned to be according to every one's dignity and merit, but near the tower, whither they were called from the tribunal where Paul was, which is indicated in the 30th verse Ac 21:30 of the preceding chapter. And he commanded the chief-priest and all the council to appear (in the Greek it is elqein, to come:) Paul therefore hearing a voice from that company, denounces God's punishment to the speaker; for all they that came with the high-priest sat to judge."[vi] See also Fr. Junius paral. 1:98, etc.

    [vi] In Isagog. Ad Scriptur. Sacr. c. 21. Sect. 8

    1Co 6:4,"If then ye have judgment (or judicatories) of things pertaining to this life, set them to judge who are least esteemed in the church." Some say that these words are an irony, because Paul says, verse 1Co 6:5, "I speak to your shame" or blushing.) But it is more probable that the apostle spoke seriously. Erasmus upon the place says, "The apostle speaks thus, because he would not have Christians to contend before the wicked, but that they should rather choose the meanest Christian as an arbitrator of their cause, than wrangle before those tribunals." Aretius upon the place says, "The apostle delivers his mind about what they should do, for they allege thus, you prohibit us to try our controversies before the Heathen tribunals, but where shall we have a competent and capable Judge? The church not only wants a magistracy, but also persons fit to determine and compose such differences as ours. The apostle answers, that the latter is untrue, because the meanest Christian in these matters has a right of equality with the greatest. The dignity of the church is great, for Paul judges the meanest worthy of the office of being judges, rather than appeal to a heathen judge, what shall we not therefore hope from superiors? But that phrase, verse 1Co 6:5, proj entrophn legw (I speak it to your shame) is thus well expounded by Aretius: "This is a new argument taken from public shame; for to wrangle or go to law, before a pagan judge, was no less than to bring a scandal upon the church: therefore there is a caution given against that, and because it brought occasion of shame upon the church, therefore the apostle says deservedly, I speak it to your shame, etc."