A Key to Open Scripture Metaphors, Book 1 · Chapter 5
CHAP. 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, vox foreign, proprie dissimulationem & elusionem, seu cavillationem, significat. This Trope may more rightly be called Antiphrasis, which uses words contrary to their proper meaning or original and genuine sense; foreign, Sermo per contrarium intelligendus, ex foreign contra, & foreign dico. It may be distinguisht 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 then 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 foreign Barak which properly signifies to bless, as Gen. 12.3. and 24.35. 2 Sam. 8.10. Psal. 34, 1. and many other places, is used in a contrary sence by an Antiphrasis, as 1 Kings 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 v. 13. where the Execution of this Wicked Jezebels 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. 1.11. and 2.5. If he will not bless thee to thy face, Pagninus says Curse thee, &c. (the Chald. provoke thee, &c.) After the same manner they expound the words of Jobs Wife, Job 2.9. Dost thou still retain thine integrity, bless (Pagninus says curse) God and Die, See Caryl upon the place.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 thy self and desist from the conceits and imaginations of thine own integrity, since these greivous and sudden afflictions are sent for your 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 'tis better for thee to dye once, then to die dayly.
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 her 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, &c.
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 Devils mind, to bid him Curse God and Dye, viz. [Curse God] that the Magistrate taking notice of it thou mayst 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, dye by thine hand, or destroy thy self, &c. 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) Prov. 13.19. denotes [to be interrupted or broken] Dan. 2.1. and I Daniel was refreshed, Dan. 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. and 31.26. Esa. 13.10. Also to praise or celebrate, Psal. 117.1. Esa. 64.11. &c. And by an Antiphrasis to be inglorious or fools, Psal. 75.4. Job 12.17. Esa. 44.25. &c.
foreignThe Word that signifies Benignity, Mercy, and Gratitude, Deut. 5.10. Jud. 8.35. 2 Sam. 9.1. Psal. 141.4, 5. By an Antiphrasis signifies the quite contrary, Lev. 20.17. Prov. 14.34.
The word which signifies to possess an Inheritance, Gen. 15.3. Deut. 2.24.31. 1 Kings 21.15. Esa. 14.21. signifies to be destroyed or thrown out of Possession, Deut. 2.21.22. Judg. 14.15. Josh. 8.7. and 23.5.
foreignThe Word that signifies inconstancy, Levity, and Folly, Psal. 85.8. Prov. 9.13. Eccl. 7.26. By this figure signifies Constancy, Confidence, and Hope, as Job 31.24. Psal. 78.7. Prov. 3.26.
foreign Nephesh, which signifies the Soul, Gen. 1.30. &c. (and Synecdochically the Person it self, Gen. 2.7. and 17.14. Psal. 11.1. And more generally an animate Body or a living Creature, Gen. 1.24. &c.) by an Antiphrasis signifies a Carkass, or a Lifeless Body, Lev. 19.28. So 21.1. and 22.4. Numb. 6.11. and 5.2. Hag. 2.14. To this signification some Referre, Psal. 16.10. Thou shalt not leave my Soul in the Grave, that is, my Body.
foreignThe Word which signifies to be sanctified or made Holy, Exod. 29.37.43. &c. signifies also be defiled, Deut. 2… ▪9. Esa. 65.5. foreign Rephaim, Gyants, signifies sound and strong Persons, Gen. 14.5. Deut. 2.11. and by Antiphrasis men dead, or that no medicine can cure (from foreign Sanavit, he hath cured) Psal. 88.10. Esa. 26.14, 19. Prov. 21.16. &c. To this may be referred the word foreign ▪ which signifies a vertue as benediction, praise, a free gift, &c. Rom. 15.29. 2 Cor. 9.5, 6. Eph. 1.3. Heb. 6.7. Jam. 3.10. Rev. 5.12, 13 and 7.12. &c. And also a Vice, as an Hypocritical Conformity or dissembling praise in order to deceive, as Rom. 16.18. Several other examples occurr, as of Words which have one signification in the root or primitive, and another in the Derivative, some which signifie one thing in one Conjugation, and a different in another, which for brevity sake are left to the observation of the Learned, as Esa. 40. with Numb. 3.22. Job 22.25. Psal. 95.3, 4. Gen. 38.21. Deut. 23.17. Job. 36.14. 1 Kings 14.24, and 15.11. 2 Kings 23.4, 5, 6, 7. &c. Josh. 17.15, 18. Psal. 119.40. With Amos 6.8. &c.
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 sence, that the literal meaning may be found, as Gen. 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 Devils words, ver. 5. Ye shall be as Gods knowing good and Evil. Gesner upon the place says, Deus ejusmodi Ironia & indignatione mendacium Diaboli & Ambitionem Adami execratur, &c. that is, God uses this Irony by way of execration of the Devils Lye and Adams Ambition, and aptly inculcates the foulness of his sin, that he may learn to beware ever after. Ambros. de Elia & Jejun. cap. 4. Irridens Deus non approbans haec dicit, that God spoke these words by way of Derision not Approbation — Thou thoughtst thou shouldst be like us, but because thou wouldst be what thou wert not, thou art fallen from what thou hast been, so thy Ambition to aspire beyond thy self has thrown thee beneath thy self.
Deut. 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 Judg. 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 &c. 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 20. that thou shouldst take it (viz. the way where Light and Darkness dwell, as verse 19.) at the bound thereof, and that thou shouldst know the way to the Paths thereof— This is an Ironical concession, resulting from the words of the 3 verse, I will ask thee, and thou shalt make me know, &c.
Esa. 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.
Esa. 29.1. Add ye year to year, let them kill Sacrifices, upon which Luther says,Tom. 3. fol. 356. in Explic. h. l. 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, Esa. 57.12. Jer. 7.21. —11.15. —12.7. —22.20. 2 King 24.7. Jer. 22.23. —'Tis said Ezek. 20.39. O House of Israel, thus saith the Lord God, serve ye every one his Idols, and hereafter also, if ye will not hearken unto me— Here is an Ironical abdication or casting, wherein tacitely they are invited to the quite contrary, viz. True Piety and the Worship of God Ezek. 28.3. Behold thou art wiser then Daniel: there is no secret that they can hide from thee— this is an Ironical Hyperbole, by which the Prince of Tyrus is checkt. 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, &c. 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 Amos 4.4, 5. is an Ironical and Sarcastick exhortation, as appears by the conclusion verse 12. where they are advised to prepare to meet their God— … alludes to the Law of God, Deut. 14.28. of Tythes: And Lev. 7.13. The …ring of Leavened Bread, which the Israelites in their impure Worship of Idols … imitate, &c. See Nah. 3.14. Draw the Waters, for the siege, Fortifie thy strong holds: Go into Clay, and tread the Morta…, make strong the Brick kiln— An Ironical exhortation to the Enemy, intimating that whatever they attempted to secure themselves would be in vain, Zach. 11.13. A Goodly price that I was prized at of them, &c. This was an Ironical speech of Christ concerning the price for which Judas sold him.
Matth. 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, Matth. 26.50. And Jesus said unto him, Friend wherefore art thou come? This is an Irony, for he was his Treacherous Enemy.
Mark. 7.9. Full well ye reject (or make void) the Commandment of God, that is, very wickedly. See more Luke 11.41. John 3.10. John 7.28. with 8.14.
[In the speech of Saints,] there are Ironies, as Davids 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? &c. His meaning is that he behaved himself cowardly and basely in not preserving the King as he ought— 1 King 18.27. Elijah mocked Baals Prophets, bidding them Cry aloud, because their God may possibly be talking, pursuing, journying or sle…ping, 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 1 King. 22.15. Where Micajah bids Ahab go and prosper, &c. Although he knew, that he should not prosper. So 2 Kings 8.10. Go say unto him, thou mayst certainly recover, howbeit the Lord hath shewed me, that he shall surely dye, 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 wisdome shall die with you, this is a sarcastick Irony, as if he had said, ye take upon you to be the wisemen, in comparison of whom, I am as a wild Asses 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,Junius. preserve, counsel, or teach me, Psal. 60.9. 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.
Eccles. 11.9. Rejoyce O young man in thy youth, and let thy heart clear thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine Eyes, &c. 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.
Esa. 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 'tis no purpose, as the following verses shew. So Esa. 8.9, 10. see Esa. 21.5. compar'd with Dan. 5. — Jer. 8.14. and 4.9.15. and 46.9, 11. where there are sarcasms against the King of Egypt and his Host, that were puft up for the Conquest of Josias— The like Jer. 51.8.11. about Babylons fall — See Lam. 4.21. Mal. 1.9. 1 Cor. 4.8.
2 Cor. 10.12. For we dare not make our selves of the Number or compare our selves with some that commend themselves, &c. The Apostle speaks Ironically, checking the false Apostles, who had such magnificent thoughts, (and gloryed so much) of themselves, as if he were nothing to them— The like Irony he uses to the conceited Corinthians, 1 Cor. 11.19. For ye suffer fools gladly, seeing ye your selves 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, 2 Cor. 12 13. What is it whererein ye were inferiour to other Churches, except it be that I my self 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 foreign, or uttered by way of tryal, as Gen. 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 it self and the event, as also from the Angels words, ver. 12, 13. is manifest. —Gen. 22.2. And he said, (that is, God, to Abraham), take n…w thy Son, thine only Son Isaac, wh…m thou lovest, and get thee in…o Land of Moriah, and offer him there for a Burnt-offering upon one of the Mountains, which … will shew thee. That this was only by way of tryal appears by the first verse, and the event; this passage was intended …or a good end, as well with respect to God, who requires obedience and a perfect resignation of man, altho…gh 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 Con…tancy to Gods 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.
Matth. 15.24, 25, 26. I am not sent but to the lost sheep of the house of Israel — It is not lawful to give the Childrens bread to Dogs — That this speech was also by way of tryal of the Womans Faith, appears by the event, and the Elogy which Christ give her (ver. 28. O Woman great is thy Faith.) The mind differs from the speech — he seems externally to segregate or distingush her from the Sheep, and at the same instant occulty cherishes and Comforts her as his. He compares her to a Dog, but places her at the same time at the Childrens Table. This passage intimates the good and Salvation of the Woman and all Beleivers, for we are hereby eminently informed by way of sweet consolation of the certainty of Divine help, though it be for a while delayed in Crosses and Calamities, as appears by that trying silence of Christ, ver. 23. viz. But he answered her not a word, upon which Ch…ysostom says, the Lord knew that here was a hidden Jewel,Hom 44. in Gen. which he would not conceal from us, but delay…d his answer, that the Womans sedulity or diligence may become an example, and Doctrine to posterity, &c.
2. Some things are dissembling and Hypocritically spoken (and sometimes with a bitter Sarcasm) which are true in themselves, but not conformable to the mind of the speaker, as Gen. 37.19 Josephs Brethren said one to another, behold this master of Dreams cometh, &c. Such indeed Joseph was, for verse 5. he gave information of things to come, and had the gift of interpreting others Dreams, as chapters 40. and 41. But his Brethren did not so repute him, but call him so in a way of Mockery and Derision.
2 Sam. 6.20. Michael said to David her husband. How glorious was the King of Israel to day, &c. David was truly glorious in that sacred gesture and Art, as he himself says, ver. 21, 22. but to her it seemed to be lightness and scurrility, void of Royal gravity, for 'tis said, ver. 16. That she despised him in her heart, Psal. 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 Matth. 27.43. See Esa. 5.19.
Matth. 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 Luke 20.20. appears. See Matth. 27.29, 40, 42, 43. Mark 15.29. &c.
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 *foreign.history and Narration, as Gen. 3.4. And the Serpent (that is the Devil in the Serpent) said unto the Woman, ye shall not surely die, for (ver. 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 falshood circumvent and deceive Eve. By the opening of their Eyes, which he by a fallacy Promises is intimated the accuteness 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 stept in to prevent it.
Matth. 2.8. Herod says to the Wisemen— Go and search diligently for the young Child, and when ye have found him, bring me word again, that I may come and Worship …im also— His intention was to destroy the Child Jesus, which, by the inhumane and execrable Massacre of the Children afterwards, is evident, but by this Irony and Hypocrisie, 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, is Jer. 4.16. The Watchers (or keepers) come from a far Country, &c. 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 any thing 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 17.
Ezek. 3.24. Then the Spirit entred into me, and set me upon my feet, and spake unto me, and said unto me, go shut thy self within thine house. Junius and Tremel…ius alledge, that these and the following words are to be understood by an Irony; as if he had said, is it a Prophets office to hide himself, when I bid him go forth — There are others which say, that it was spoke 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, Judg. 10.14. Esa. 50.11. 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, Exod. 3.11. and 4.10, 13. Of Jeremy Chap. 1.6. and 20.9. Of Jonas, Chap. 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 in his House, and dispatch his Prophetical Actions mentioned chap. 4. (see also chap. 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 25. For God uses these ministring Spirits in his Government of men; and that which is spoken chap. 4. belongs to these, is evident by the 8th. verse of that chapter, &c.
Matth. 4.3. The Tempter says to Jesus, if thou be…st 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 Tryal of a thing by him not certainly known, as D. Chemnitius. In his Evangelical Harmony says, cap. 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 (Matth. 3.17.) and believe, or hope that others shall beleive thee to be the Son of God.
(2.) By that Temptation the Devil endeavours to intice Christ into some sin, or distrust of the Divine Oracle, or into a vain ostentation, or empty Glory, if by the Devils suggestion he should work a Miracle, &c.
John 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, but rather a supine or careless contempt and disdain of truth in the Heart of Pilate, who argues by way of diminution (foreign) or slight 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) &c.
John 14.14. 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, that 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 publick acclamation of the People four days before (when they saluted Jesus as their King,) Luk. 19.38. John 12.12, 13. In this sence they are the Words of the Excellent D. Gerhard *Harmo. Evangel. in …i…or. paū. c. 11.Jam olim, expectatis Regem vobis promissum, &c. 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 punishment, whom you ought rather to defend? But if he hath falsly 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 Goverment is upon his Shoulders, Esa. 9.6. &c.
Acts 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. *In Isagog. ad Scriptur. Sacr. c. 21 Sect. 8.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 Courts sitting, he could not but Judge who among them was Cheif or High Preist, having said ver. 3. That he sate to Judge him after the Law. But to me it seems more probable, that Paul, hearing a voice from some of those that sate to Judge (for the Priests and all the Counsel came, as Acts 22.30.) and not knowing from whom it came, spoke so. He judged it not to come therefore from the High Preist, 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 Councel was not convened in the accustomed place, where the Judicatory order and debates was defined or assigned to be according to every ones dignity and merit, but near the Tower, whither they were called from the Tribunal where Paul was, which is indicated in the 30 ver. of the preceding chapter. —And he Commanded the Cheif Preist and all their Councel to appear (in the Greek it is foreign, to come) Paul therefore hearing a voice from that Company, denounces Gods punishment to the speaker; for all they that came with the High Priest sate to Judge. See also Fr. Junius paral. 1.98. &c.
1 Cor. 6.4. If then ye have Judgement (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 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, then wrangle before those Tribunals. Aretius upon the place, says, The Apostle delivers his mind about what they should do, for they alledge 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 have 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 then appeal to a Heathen Judge, What shall we not therefore hope from Superiors? But that phrase ver. 5. foreign, (I speak it to your shame) is thus well expounded by Aretius. This is a new Argument taken from publick shame, for to wrangle or go to Law, before a Pagan Judge, was no less then to bring a scandal upon the Church: Therefore there is a caution given against that, and because brought occasion of shame upon the Church, therefore the Apostle says deservedly, I speak it to your shame, &c.