1 Corinthians 6:1-11
Dare any of you? ( τολμα τις υμων; ). Does any one of you dare? Rhetorical question with present indicative of τολμαω, old verb from τολμα, daring. Bengel: grandi verbo notatur laesa majestas Christianorum. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter 1Co 5 though no name is called.Having a matter against his neighbour ( πραγμα εχων προς τον ετερον ). Forensic sense of πραγμα (from πρασσω, to do, to exact, to extort as in Lu 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 10:24; 14:17; Ga 6:4; Ro 2:1.
Go to law ( κρινεσθα ). Present middle or passive (ch. Ro 3:4) in the same forensic sense as κριθηνα in Mt 5:40. Κριτης, judge, is from this verb.
Before the unrighteous ( επ των αδικων ). This use of επ with the genitive for "in the presence of" is idiomatic as in 2Co 7:14, επ Τιτου, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.
Shall judge the world ( τον κοσμον κρινουσιν ). Future active indicative. At the last day with the Lord Jesus (Mt 19:28; Lu 22:30).
Are ye unworthy to judge the smallest matters? ( αναξιο εστε κριτηριων ελαχιστων; ). Αναξιος is an old word ( αν and αξιος ), though only here in the N.T. There is dispute as to the meaning of κριτηρια here and in verse 4, old word, but nowhere else in N.T. save in Jas 2:6. Naturally, like other words in -τηριον ( ακροατηριον, auditorium, Ac 25:23), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the Apost. Const. ii. 45 we have μη ερχεσθω επ κριτηριον εθνικον (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?
How much more, things that pertain to this life? ( Μητ γε βιωτικα; ). The question expects the answer no and γε adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" ( μητιγε λεγω ), not to say. Βιωτικα occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from βιος (manner of life in contrast to ζωη, life principle).
If then ye have to judge things pertaining to this life ( βιωτικα μεν ουν κριτηρια εαν εχητε ). Note emphatic position (proleptic) of βιωτικα κριτηρια (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, εαν εχητε ). If καθιζετε (do ye set) is indicative and interrogative, then by "who are of no account in the church" ( τους εξουθενημενους εν τη εκκλησια ) Paul means the heathen as in verse 1. If καθιζετε be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.
I say this to move you to shame ( προς εντροπην υμιν λεγω ). Old word εντροπη from εντρεπω, to turn in (1Co 4:14 which see). In N.T. only here and 15:34.
One wise man ( σοφος ). From sarcasm to pathos Paul turns.
Does there not exist ( εν, short form for ενεστ )? With double negative ουκ--ουδεις, expecting the answer yes. Surely
one such man exists in the church.
Who ( ος ). Almost consecutive in idea, of such wisdom that he will be able.
To decide between his brethren ( διακρινα ανα μεσον του αδελφου αυτου ). Κρινα is to judge or decide (first aorist active infinitive of κρινω and δια (two) carries on the idea of between. Then ανα μεσον makes it still plainer, in the midst as
arbitrator between brother and brother like ανα μεσον εμου κα σου (Ge 23:15). It is even so a condensed expression with part of it unexpressed ( ανα μεσον κα του αδελφου αυτου ) between brother and his brother. The use of αδελφος has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.
And that before unbelievers ( κα τουτο επ απιστων ). Climactic force of κα. The accusative of general reference with τουτο. "That there should be disputes about βιωτικα is bad; that Christian should go to law with Christian is worse; that Christians should do this before unbelievers is worst of all" (Robertson and Plummer).
Nay, already it is altogether a defect among you ( ηδη μεν ουν ολως ηττημα υμιν εστιν ). "Indeed therefore there is to you already (to begin with, ηδη, before any question of courts) wholly defeat." Hηττημα (from ητταομα ) is only here, Ro 11:12; Isa 31:8 and ecclesiastical writers. See ητταομα (from ηττων, less) in 2Co 12:13; 2Pe 2:19f. Νικη was victory and ηττα defeat with the Greeks. It is defeat for Christians to have lawsuits ( κριματα, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Col 3:13).
Take wrong ( αδικεισθε ). Present middle indicative, of old verb αδικεω (from αδικος, not right). Better undergo wrong yourself than suffer
defeat in the matter of love and forgiveness of a brother.
Be defrauded ( αποστερεισθε ). Permissive middle again like αδικεισθε. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.
Nay, but ye yourselves do wrong and defraud ( αλλα υμεις αδικειτε κα αποστερειτε ). "But (adversative αλλα, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" ( κα τουτο αδελφους ). Same idiom as at close of verse 6. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.
The unrighteous ( αδικο ). To remind them of the verb αδικεω just used.
The Kingdom of God ( θεου βασιλειαν ). Precisely, God's kingdom.
Be not deceived ( μη πλανασθε ). Present passive imperative with negative μη. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9, 10, one with repetition of ουτε, neither (fornicators, idolaters, adulterers, effeminate, or μαλακο, abusers of themselves with men or αρσενοκοιτα or sodomites as in 1Ti 1:10 a late word for this horrid vice, thieves, covetous), the other with ου not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
And such were some of you ( κα ταυτα τινες ητε ). A sharp homethrust. Literally, "And these things ( ταυτα, neuter plural) were ye (some of you)." The horror is shown by ταυτα, but by τινες Paul narrows the picture to some, not all. But that was in the past ( ητε, imperfect indicative) like Ro 6:17. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them.
But ye were washed ( απελουσασθε ). First aorist middle indicative, not passive, of απολουω. Either direct middle, ye washed yourselves, or indirect middle, as in Ac 22:16, ye washed your sins away (force of απο ). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing ( ηγιασθητε, ye were sanctified or cleansed before the baptism) and justified ( εδικαιωθητε, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in Mt 28:19.
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