Commentari biblici

CHAPTER 6

1 Corinthians 6:2. ἤ] is wanting in Elz., but has decisive evidence in its favour.—1 Corinthians 6:5. λέγω] Lachm. has λαλῶ, on the authority of B alone. In the absence of internal grounds for decision, this is too weakly attested, far weaker than in 1 Corinthians 15:34.

ἔνι] so Griesb. Lachm. Scholz, Rück. Tisch., following B C L א, min[857] Chrys. Theodoret, al[858] How easily the familiar ἐστιν (so Elz.) would creep in!

σοφὸς οὐδὲ εἷς] Lachm. and Rück. read οὐδεὶς σοφός, with B C א, min[859] Copt. Damasc. D* E, Clar. Germ. Aeth. Athan. have simply σοφός; F and G have οὐδὲ εἷς σοφός. In A, the whole passage 1 Corinthians 6:3-6 is wanting (from the similarity of the two last syllables ίστων in 1 Corinthians 6:2; 1 Corinthians 6:6). From this it appears that the evidence for οὐδεὶς σοφός certainly preponderates, against which, however, there must be set the difficulty of seeing why this reading should have undergone alteration. Were σοφὸς οὐδὲ εἷς, on the other hand, the original reading (D*** L, most of the min[860] Vulg., both Syr[861] Ar. p. and the majority of the Fathers), we have in the first place a very natural explanation of the omission of οὐδὲ εἷς (which Griesb. approves of), inasmuch as copyists went right on from σοφοΣ to ΟΣ, and the two other variations would then arise from dissimilar critical restorations of the text.—1 Corinthians 6:7. Elz. has ἐν ὑμῖν, against decisive evidence. An interpretation.—1 Corinthians 6:8. καὶ ταῦτα] Lachm. Rück. and Tisch. have καὶ τοῦτο, following A B C D E א, min[862] vss[863] and Fathers. Rightly; the plural crept in, because two things were mentioned (ἀδικ. and ἀποστ.).—1 Corinthians 6:9. There is conclusive evidence for reading Θεοῦ βασ. in place of βασ. Θεοῦ. In 1 Corinthians 6:10, again, this order is too weakly attested to be received.—1 Corinthians 6:10. The οὐ before κληρ. is wanting in A B C D E א, min[864] Copt. Ignat. Method. Athan. Chrys. al[865] Deleted by Lachm. and Rück. with justice; for while the preceding Θεοῦ might in itself just as easily lead to the omission as (by repetition of the last syllable) to the insertion of the οὐ, the latter was favoured by 1 Corinthians 6:9.—1 Corinthians 6:14. ἡμᾶς] Elz. has ὑμᾶς, against decisive testimony (perhaps from Romans 8:11).

ἐξεγερεῖ] Lachm. and Ewald read ἐξεγείρει, with A D*. B and 67** have ἐξήγειρε. The Recept[866] should be adhered to, with Tisch., following C D*** E K L א, min[867] Vulg., both Syr[868] Copt. Aeth. Arr. and many Fathers. The connection makes the future necessary as the correlative relative of καταργήσει in 1 Corinthians 6:13, and the evidence in its favour is preponderant, in view of the divided state of the codd[869] for the other readings. As to ἐξήγειρε and ἐξεγείρει, the former looks like a mechanical repetition of the preceding tense, and the latter a slip of the pen.

ἢ οὐκ (not the simple οὐκ) has decisive evidence on its side.—1 Corinthians 6:19. τὸ σῶμα] Matth. and Tisch. read τὰ σώματα upon insufficient evidence, part of which is in favour of the plural in 1 Corinthians 6:20 also. The alteration to the plural was naturally suggested by the connection.—1 Corinthians 6:20. καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστι τοῦ Θεοῦ is deleted by all modern editors (except Matth.) since Mill and Griesb., following A B C* D* E F G א, min[870] Copt. Aeth. Vulg. It. Method. Didym. Cyr. Maxim. Damasc. Tert. Cypr. Ir. Ambrosiast. and all the Latin Fathers. An ascetic addition, although a very old one (occurring even in the Syriac), which got into all the wider circulation because a church-lesson begins with δοξάσατε. Comp Reiche, Comm. crit. I. p. 165 ff.

[857] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[858] l. and others; and other passages; and other editions.

[859] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[860] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[861] yr. Peschito Syriac

[862] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[863] ss. vss. = versions.

[864] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[865] l. and others; and other passages; and other editions.

[866] ecepta Textus receptus, or lectio recepta (Elzevir).

[867] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[868] yr. Peschito Syriac

[869] odd. codices or manuscripts. The uncial manuscripts are denoted by the usual letters, the Sinaitic by א.

[870] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

1 Corinthians 6:1. A new section, not connected with what has gone before. Paul starts at once with a question of lively surprise: Dare[872] any one, etc., and so plunges in medium rem.[873] The connections of thought, which some have traced out, are arbitrary inventions. This applies not only to Baur’s view (in the theol. Jahrb. 1852, p. 10 f.),—that it was the damage done to the Christian cause in public opinion, both by the immorality discussed in chap. 5 and by the lawsuits carried on before the heathen, that led the apostle thus to pass from the one subject to the other,—but also to the connection which Hofmann seeks to establish between this passage and the censure pronounced upon the insufficient judicial action taken by the church with its members after the occurrence of the case already adverted to. The judicial proceedings now referred to are plainly of quite another kind, not in the way of discipline, but of private lawsuits; and, moreover, as to former judicial action of the church, not merely was it insufficient, but nothing of the sort had taken place at all with respect to the πόρνος. Paul does not employ so much as a ΔΈ, or an ἈΛΛΆ, or any other form of connection, but goes on with epistolary freedom, leaping, as it were, from one point of censure to another.

ΤῚς] any one whate1Co 6:The quite general treatment of the subject which follows shows that no specific individual (Semler) is meant, although it must be left undetermined whether some specially striking case, possibly that of a rich and powerful man (Ewald), may not have given occasion for the apostle’s sending these admonitions.

πρᾶγμα] lawsuit, matter of dispute. Comp Xen. Mem. ii. 9. 1; Demosth. 1120. 26; Josephus, Antt. xiv. 10. 7.

κρίνεσθαι] go to law, litigare; see on Romans 3:4; Wetstein, a[875] Matthew 5:40.

ἐπὶ τῶν ἀδίκων] before (Winer, p. 351 [E. T. 469]) the unrighteous; a specially significant designation of the heathen (see on Galatians 2:5), as contrasted with the Christians, who are ἅγιοι (see on 1 Corinthians 1:2). Chrysostom puts it well: ΟὐΚ ΕἾΠΕΝ· ἘΠῚ ΤῶΝ ἈΠΊΣΤΩΝ (as in 1 Corinthians 6:6, where the opposite of ἈΔΕΛΦΌς was required), ἈΛΛʼ ἘΠῚ ΤῶΝ ἈΔΊΚΩΝ, ΛΈΞΙΝ ΘΕῚς Ἧς ΜΆΛΙΣΤΑ ΧΡΕΊΑΝ ΕἾΧΕΝ ΕἸς ΤῊΝ ΠΡΟΚΕΙΜΈΝΗΝ ὙΠΌΘΕΣΙΝ, ὭΣΤΕ ἈΠΟΤΡΈΨΑΙ ΚΑῚ ἈΠΑΓΑΓΕῖΝ. There is indeed a contradictio in adjecto in the κρίνεσθαι ἐπὶ τ. ἀδίκων! For the Rabbinical prohibitions of going to law before the heathen, see Eisenmenger, Entdeckt. Judenth. II. p. 472 ff. (e.g. Tanchuma, f. 92. 2 : “Statutum est, ad quod omnes Israelitae obligantur, eum, qui litem cum alio habet, non debere eam tractare coram gentibus”). The tribunal intended by Paul is not merely that of arbitration, which had passed over from Judaism (see Michaelis, Einl. II. p. 1221 f.; comp Lightfoot, Hor. on 1 Corinthians 6:4; Vitringa, de Synag. p. 816 ff.) to Christianity, but his meaning is: instead of carrying on lawsuits against each other before the heathen, they were to adjust their disputes before Christians, which could of course be done only in the way of arbitration[877] (comp 1 Corinthians 6:5); according to this, therefore, different forms of the κρίνεσθαι are present to the apostle’s mind in speaking of the judgment ἘΠῚ Τ. ἈΔ. and ἘΠῚ Τ. ἉΓ.; in the former case, that by legal process; in the latter, that by arbitration through means of διαιτηταί.

Theodoret remarks justly (on 1 Corinthians 6:6), that the prohibition of the ΚΡΊΝΕΣΘΑΙ ἘΠῚ ΤῶΝ ἈΔΊΚΩΝ is not at variance with Romans 13:1 ff.: Οὐ ΓᾺΡ ἈΝΤΙΤΕΊΝΕΙΝ ΚΕΛΕΎΕΙ ΤΟῖς ἌΡΧΟΥΣΙΝ, ἈΛΛᾺ ΤΟῖς ἨΔΙΚΗΜΈΝΟΙς ΝΟΜΟΘΕΤΕῖ ΜῊ ΚΕΧΡῆΣΘΑΙ ΤΟῖς ἌΡΧΟΥΣΙ. ΤῸ ΓᾺΡ ΑἹΡΕῖΣΘΑΙ Ἢ ἈΔΙΚΕῖΣΘΑΙ Ἢ ΠΑΡᾺ ΤΟῖς ὉΜΟΠΊΣΤΟΙς ΔΟΚΙΜΆΖΕΣΘΑΙ Τῆς ΑὐΤῶΝ ἘΞΗΡΤᾶΤΟ ΓΝΏΜΗς.

[872] Bengel says aptly: “grandi verbo notatur laesa majestas Christianorum.” Schrader imports an ironical meaning into the word, which is irrelevant. The right interpretation is given by Chrysostom: τόλμης ἐστι τὸ πρᾶγμα καὶ παρανομίας. See as to τολμᾶν, sustinere, non erubescere, Stallbaum, ad Plat. Phil. p. 13 D; Jacobs, ad Athen. addit. p. 309. Comp. the proverbial phrase πᾶν τολμᾶν.

[873] It is out of the harmony with the fervid tone of the whole passage, in which question is heaped on question, to understand ver. 1 as affirmative (against Lachmann). Least of all can we agree with Hofmann in taking the words down to ἀδίκων affirmatively, and then regarding κ. οὐχὶ ἐπ. τ. ἁγίων as a query which strikes in there: for ἐπὶ τ. ἀδίκων, καὶ οὐχὶ ἐ. τ. ἅγ., is plainly just the ordinary antithesis of assertion and negation joined together by καὶ οὐ. To make Hofmann’s rendering logically tenable, it would be needful that Paul should, instead of κ. οὐχί, have written: καὶ τὶ οὐχί, and why not before the saints?

[875] d refers to the note of the commentator or editor named on the particular passage.

[877] Hence this passage does not at all run counter to the injunction to obey magistrates. Comp. Weiss, bibl. Theol. p. 417.

1 Corinthians 6:1-11. The readers are not to go to law before the heathen (1 Corinthians 6:1-6); and generally, they are, instead of contending with one another, rather to suffer wrong than to do it, bearing in mind that the unrighteous shall not become partakers in the Messianic kingdom (1 Corinthians 6:7-10), and that they, as Christians, have become pure, holy, and righteous (1 Corinthians 6:11).

1 Corinthians 6:2. Ἢ οὐκ οἴδατε κ.τ.λ[879]] unveils the entire preposterousness of the course with which his readers were reproached in the indignant question of 1 Corinthians 6:1 : “Dare any of you do that,—or know ye not?” etc. Only on the ground of this not knowing could you betake yourselves to such unworthy κρίνεσθαι! Σὺ τοινυν ὁ μέλλων κρίνειν ἐκείνους τότε, πῶς ὑπʼ ἐκείνων ἀνέχῃ κρίνεσθαι νῦν; Chrysostom.

τὸν κόσμον κρινοῦσι] at the last judgment, namely, sitting along with Christ as judges over all who are not Christians (κόσμος). Comp as early a passage as Wis 3:8. We have here the same conception[881]—only generalized with respect to the subjects of judgment—as in Matthew 19:28; Luke 22:30. It stands in essential and logical connection with the participation in the glory of Christ (1 Corinthians 4:8; Romans 8:17; 2 Timothy 2:11 f.), which Christians are to attain after the Parousia, and after they themselves have been judged (Romans 14:10; 2 Corinthians 5:10; 2 Timothy 4:1). We must not, however, refer this (with Hofmann) to the period of the reign of Christ and His people predicted in Revelation 20:4 (when the κόσμος, too, shall be subjected to their judicial authority), especially seeing that Chiliasm is a specifically Apocalyptic and not a Pauline conception; comp on 1 Corinthians 15:24. Chrysostom again, Theodore of Mopsuestia, Theophylact, Schol. ap. Matth., Erasmus, and others, explain it of an indirect, not literal judging, namely, either by the faith and life of Christians placing the guilt of the κόσμος in a clearer light in the day of judgment (Matthew 12:41), or by their approving of the judicial sentence of Christ (Estius, Maier). But this (although assumed by Billroth as the ideal truth which underlay the words of the apostle, unconsciously to himself) is an alteration of the sense which runs counter to the context; for the whole argument a majori ad minus is destroyed, if κρινοῦσι is to be understood in a one-sided way as equivalent to κατακρ., and if no proper and personal act of judgment is designed.[883] It is a mistake also to hold, with Lightfoot, Vitringa, Baumgarten, Bolten, that Paul means quod Christiani futuri sint magistratus (Lightfoot), which is at variance with 1 Corinthians 6:3, and with the conception of the speedily approaching Parousia. Mosheim, Ernesti, Nösselt, Rosenmüller, and Stolz turn the “shall judge” into “can judge,” comparing 1 Corinthians 2:15-16. But this, too, is to alter the notion of κρίνειν in a way contrary to the text (judge of); and the can, since it would have an emphasis of special significance here, and would denote “be in a position to,” would require to be expressly inserted. Comp rather the prophetic basis of the thought in Daniel 7:22.

καὶ εἰ ἐν ὑμῖν κ.τ.λ[885]] The quick striking in of the ΚΑΊ in the very front of the question is as in 1 Corinthians 6:2; see also Fritzsche, a[886] Marc. p. 123.

ΕἸ ἘΝ ὙΜ. ΚΡ. Ὁ ΚΌΣΜ.] repeats with emphasis, and with an individualizing force (ὙΜῖΝ), the contents of the truth already stated and established to the believing consciousness (hence the present ΚΡΊΝΕΤΑΙ). The ἘΝ ὙΜῖΝ, here emphatically put first, does not mean, as Chrysostom and Theophylact think,[887] in your instance, exemplo vestro (see above), but among you, i.e. in consessu vestro (see Kypke, II. p. 199), so that the essential meaning is not different from coram (Ast, a[888] Plat. Leg. p. 33. 285); comp ἘΝ ΔΙΚΑΣΤΑῖς, Thuc. i. 53. 1, ἘΝ ΝΟΜΟΘΈΤΑΙς Κ.Τ.Λ[890] See, too, the passages in Wetstein. The ἐν therefore by no means stands for ὑπό (Raphel, Flatt, al[891]), although we may gather from the context that the ὑμεῖς are themselves the parties judging (1 Corinthians 6:2; 1 Corinthians 6:4). Nor has it the force of through (Grotius, Billroth, al[892]), in support of which it is a mistake to appeal to Acts 17:31, where, owing to the connection, ἐν stands in a wholly different relation from what it denotes here. Here the word ἐν is selected in view of the following κριτήρια, the Christians, who are in future to judge, being conceived of, in order to the more vivid representation of the idea, as a judicial assembly.

ἀνάξ. ἐστε κριτ. ἐλαχ.] κριτήριον does not mean matter of dispute, case at law, as most expositors (even Pott, Flatt, Rückert, de Wette, Osiander, Maier, Ewald) wish to take it, with no evidence at all from the usage of the language in their favour, but place of judgment (tribunal, seat of justice, Jam 2:6; Plato, Legg. vi. p. 767 B; Susanna, 49), or judicial trial which is held (judicium). Comp the precept: μὴ ἐρχέσθω ἐπὶ κριτήριον ἐθνικόν, Constitt. ap. ii. 45. Precisely so with δικαστήριον. The latter sense, judicial trial (Lucian, bis accus. 25; Polybius, ix. 33. 12, xvi. 27. 2; Jdg 5:10; Daniel 7:10; Daniel 7:26), is the true one here, as is evident from 1 Corinthians 6:4. We render therefore: Are ye unworthy to hold very trivial trials? i.e. trials in which judgment is to be given upon very insignificant matters (in comparison with the lofty and important functions which are to devolve upon you when the future judgment shall be held). The Vulgate translates freely but correctly as to the sense: “indigni estis, qui de minimis judicetis?” According to Chrysostom and Theophylact, others understand here the heathen courts of justice, either affirmatively (so, as it appears, Chrysostom and Theophylact themselves; so, too, Valckenaer, al[894]) or interrogatively (Billroth): and that it is unworthy of you to be judged before courts of so low a kind? Similarly, Olshausen. But 1 Corinthians 6:4 is decisive against this; for we have there the very same thing which in 1 Corinthians 6:2 is expressed by κριτηρ. ἐλαχ., described as βιωτικὰ κριτήρια.

[879] .τ.λ. καὶ τὰ λοιπά.

[881] Observe that this view necessarily presupposes the resurrection of unbelievers also (Acts 17:31). Comp. on 1 Corinthians 15:24.

[883] Hence, too, it is unsuitable to transform the concrete meaning of this question into a general participation in the reign of Christ (Flatt, Heydenreich).

[885] .τ.λ. καὶ τὰ λοιπά.

[886] d refers to the note of the commentator or editor named on the particular passage.

[887] Comp. too, van Hengel, ad Rom. ii. 27: “vita vestra cum vita eorum comparanda.”

[888] d refers to the note of the commentator or editor named on the particular passage.

[890] .τ.λ. καὶ τὰ λοιπά.

[891] l. and others; and other passages; and other editions.

[892] l. and others; and other passages; and other editions.

[894] l. and others; and other passages; and other editions.

1 Corinthians 6:3-4. Climactic parallels to 1 Corinthians 6:2, 1 Corinthians 6:3 corresponding to the first half of the preceding verse, and 1 Corinthians 6:4 to the second; hence 1 Corinthians 6:4 also should be taken as a question.

ἀγγέλους] angels, and that—since no defining epithet is added—in the good sense, not as Chrysostom, Theodoret, Oecumenius, Theophylact, Erasmus, Beza, Calovius, Bengel, and most commentators make it, demons (Judges 1:6; 2 Peter 2:4), nor good and bad angels (so Cornelius a Lapide, al[895]; also, as it would appear, Hofmann). Other expositors, such as Grotius, Billroth, Rückert, de Wette, leave the point undecided. But comp on 1 Corinthians 4:9. That angels themselves shall come within the sphere of the judicial activity of glorified believers, is stated here as a proposition established to the believing consciousness of the readers,—a proposition, the ground for which is to be found in the fact that in Christ, whose glorified saints will reign with Him, is given the absolute truth and the absolute right, and, consequently, the highest judicial court of resort, even as regards the world of angels, from the jurisdiction of which not even the loftiest of created beings can be excepted. There is nothing of a more detailed nature on this subject in the N. T.; but comp in general, Hebrews 1:14, according to which their service must be one for which they are to render an account; and Galatians 1:8, according to which, in a certain supposed case, they would incur an ἀνάθεμα.[898] All modes of explaining away the simple meaning of the words are just as inadmissible as in 1 Corinthians 6:2; as, for example, Chrysostom: ὅταν γὰρ αἱ ἀσώματοι δυνάμεις αὗται ἔλαττον ἡμῶν εὑρεθῶσιν ἔχουσαι τῶν σάρκα περιβεβλημένων, χαλεπωτέραν δώσουσι δίκην; Erasmus: “vestra pietas illorum impietatem, vestra innocentia illorum impuritatem condemnabit;” Calovius: the judicium is approbativum, making manifest, that is to say, before the whole world the victory of the saints already in this life over the devil; Lightfoot: what is meant is, that the influence of the kingdom of Satan is to be destroyed by Christianity; while Nösselt, Ernesti, and Stolz make it ability to judge, if an angel were to preach a false gospel (Galatians 1:8).

μήτιγε βιωτικά] is not to be included in the question, so that we should have to put only a comma after κρινοῦμεν (as Tischendorf does). For βιωτικά, things which belong to the necessities of this life, disputes as to the meum and tuum, (comp Polybius, xiii. 1. 3 : τῶν βιωτικῶν συναλλαγμάτων), will not be among the subjects of the future judgment, to which κρινοῦμεν refers. We must retain, therefore, the mark of interrogation after κρινοῦμεν (Lachmann), and put a full stop after βιωτ., so that μήτιγε βιωτ. may be seen to be the condensed conclusio: to say nothing then of private disputes! i.e. How far less can it be doubtful that we have to judge βιωτικά! Comp Dem. Ol. i. (ii.) 23, and Bremi in loc[901] p. 159. See generally as to μήτιγε (found only here in the N. T.), nedum sc[902] dicam; Herm. a[903] Viger. p. 803; Schaefer, Appar. ad Dem. I. p. 265; Hartung, Partikell. II. p. 154 f. Regarding the relation of βιωτικός to the later Greek, see Lobeck, a[904] Phryn. p. 355.

The antithesis of ἀγγέλους and βιωτικά turns on this, that the former belong to the higher superterrestrial sphere of life (ὡς ἂν ἐκείνων οὐ κατὰ τὸν βίον τοῦτον ὄντων, Theodore of Mopsuestia). The ἀγγέλ. without the, article is qualitative.

[895] l. and others; and other passages; and other editions.

[898] Observe also the different classes of angels referred to in Romans 8:38; Ephesians 1:21; Colossians 1:16; 1 Peter 3:22. We cannot conceive these distinctions in rank to exist without ethical grounds. Moreover, the angels are not to be regarded as absolutely good, Mark 10:18. Comp. on Colossians 1:20.

[901] n loc. refers to the note of the commentator or editor named on the particular passage.

[902] c. scilicet.

[903] d refers to the note of the commentator or editor named on the particular passage.

[904] d refers to the note of the commentator or editor named on the particular passage.

1 Corinthians 6:4. Βιωτικὰ μὲν οὖν κ.τ.λ[905]] takes up βιωτ. at once again with emphasis. Comp Herod. vii. 104: ΤᾺ ἊΝ ἘΚΕῖΝΟς ἈΝΏΓῌ· ἈΝΏΓΕΙ ΔῈ ΤΑὐΤῸ ἈΕΊ.

The sentence may be understood as a question (of astonishment), so de Wette, Tischendorf, Ewald, al[907]; or as a reproachful statement, so Lachmann. The former, if τ. ἐξουθ. be correctly explained, corresponds best with the whole structure of this animated address (see on 1 Corinthians 6:3). ΜῈΝ ΟὖΝ is the simple accordingly, thus.[908] Κριτήρια are here also not lawsuits, but judicia, as in 1 Corinthians 6:2. The meaning therefore is: If ye then have courts of trial as to private matters, i.e. if ye are in such circumstances as to have to hold courts of that kind. Comp Dem. 1153. 4 : ἘΧΌΝΤΩΝ ΤᾺς ΔΊΚΑς, qui lites habent administrandas. Hofmann’s rendering is a most involved one, making βιωτ. κριτ. predicate to τοὺς ἐξουθ. ἐν τ. ἐκκλ., and ἘᾺΝ ἘΧ. a parenthetical clause, to which we are to supply as its object ἐχουθενημένους.[910]

καθίζετε] do ye—instead of taking some from among yourselves for this purpose—set those down, etc.? namely, upon the judgment-seat as judges, which follows from κριτήρια. Comp Plato, Legg. ix. p. 873 E; Dem. 997. 23; Polyb. ix. 33. 12. It is the indicative, and the ἐξουθενήμ. ἐν τ. ἐκκλ. are the heathen. So in substance Valla, Faber, Castalio, Luther, Calovius, Wolf, al[912], including Pott, Flatt, Heydenreich, Schrader, Rückert, Olshausen, de Wette, Ewald, Maier, Neander, Weiss; Osiander is undecided. To this it is objected that ΚΑΘΊΖ. does not suit heathen magistrates, and that ἘΝ Τ. ἘΚΚΛ, indicates the ἘΞΟΥΘ. as members of the church (see especially Kypke, II. p. 201). But neither objection is valid; for the term ΚΑΘΊΖΕΤΕ is purposely selected as significant of the strange audacity shown in making the matter in dispute dependent on the decision of a heathen court, and that in special keeping with the contrast (τοὺς ἐξουθ.), while the text does not give ΤΟῪς ἘΝ Τῇ ἘΚΚΛ. Moreover, by Τ. ἘΞΟΥΘ., Paul does not mean to describe the contempt for the heathen as justifiable (Hofmann’s objection), but simply as existing, as a fact, however, the universal existence of which made the absurdity of the procedure here censured very palpable. Other interpreters make καθίζ. imperative, and the ἐξουθ. members of the church held in small account: take (rather) minimos de piorum plebe as arbiters. So the Vulgate, Peschito, Chrysostom, Theodoret, Theophylact, Erasmus, Beza, Vatablus, Calvin, Grotius, Estius, Bengel, Wetstein, Hofmann, al[913] But not to speak of the rather generally supplied from imagination, nor of the fact that to designate those less capable of judging as τ. ἐξουθ. ἐν τ. ἐκκλ. would be far from wise, and likely to lend countenance to the specially Corinthian conceit of knowledge,—if this were the true sense, Paul would have had to lay stress upon the church-membership of the despised persons, and must have written at least τοὺς ἐξουθ. τοὺς ἐν τ. ἐκκλ. For ΟἹ ἘΞΟΥΘ. ἘΝ Τ. ἘΚΚΛ. are those who are despised in the church, which leaves it altogether to the context to decide whether they themselves belong to the church or not. Now, that the latter is the case here is shown by 1 Corinthians 6:1-2, and especially by 1 Corinthians 6:5 : οὐκ ἔνι ἐν ὑμῖν. Arrangements of words like ΤΟῪς ἘΞΟΥΘ. ἘΝ Τῇ ἘΚΚΛ. for ΤΟῪς ἘΝ Τ. ἘΚΚΛ. ἘΞΟΥΘ. are common enough in classical writers also. See Kühner, a[914] Xen. Anab. iv. 2. 18.

τούτους] with an emphasis of disdain. See Dissen, a[915] Dem, de Cor. p. lii. f., 225; Krüger, Anab. i. 6. 9; Ellendt, Lex Soph. II. p. 460.

[905] .τ.λ. καὶ τὰ λοιπά.

[907] l. and others; and other passages; and other editions.

[908] Introducing the more detailed development of the thought to which expression had been given already. See Baeumlein, Partik. p. 181.

[910] How meaningless this would be! Moreover, see below. Comp. also Laurent. neutest. Stud. p. 127.

[912] l. and others; and other passages; and other editions.

[913] l. and others; and other passages; and other editions.

[914] d refers to the note of the commentator or editor named on the particular passage.

[915] d refers to the note of the commentator or editor named on the particular passage.

1 Corinthians 6:5. Πρὸς ἐντρ. ὑμῖν λέγω] is to be referred, as is done by Lachmann, Tischendorf, Neander, and Hofmann, to 1 Corinthians 6:4, comp 1 Corinthians 15:34 (it is commonly referred to what comes after), so that the following question unfolds the humiliating consideration involved in 1 Corinthians 6:4. The address thus acquires more point and impressiveness.

οὕτως] belongs not to ΛΈΓΩ (Hofmann), but to ΟὐΚ ἜΝΙ Κ.Τ.Λ[917], and sums up the state of things: sic igitur, rebus ita comparatis, since you τοὺς ἐξουθενημένους καθίζετε. See Bornemann in Rosenmüller’s Repert. II. p. 245 ff.; Hermann, a[918] Viger. p. 933. C. Fr. Hermann, a[919] Lucian. de hist. conscr. p. 161. It is otherwise understood by Chrysostom, Theophylact, Luther, al[920], including Flatt, Billroth, Rückert, Olshausen, Ewald, who make it: so much, so completely is there lacking, etc. But it is only the definition of mode, not of degree, that will suit the absolute negation of this clause, intensified as it is by οὐδὲ εἷς.

Regarding ἔνι, see on Galatians 3:28. The σοφός carries point against the Corinthian self-conceit.

οὐδὲ εἷς] ne unus quidem. “Quod est vehementius,” as Erasmus well puts it, “cum sitis tum multi.” See on John 1:3, and Krüger, Anab. iii. 1. 3; Bornemann and Poppo, a[921] Cyrop. ii. 1. 21. Comp non ullus (Kühner, a[923] Cic. Tusc. i. 39. 94) nemo unus (Locella, a[924] Xen. Eph. p. 137). Frequent in Isocr., see Bremi, I. Exc. iii.

ὃς δυνήσεται] purely future in force: who (as cases shall occur) will be able.

διακρῖναι] to judge, as arbitrator.

ἀνὰ μέσον τ. ἀδ. αὐτοῦ] between (LXX. Genesis 16:5; Exodus 11:7; Ezekiel 22:26; Isaiah 57:11; Matthew 13:25; Theocr. xxii. 21; Strabo, xi. 5. 1, p. 503; Polyb. x. 48. 1, v. 55. 7) his (Christian) brother. The expression, τ. ἀδελφοῦ, is meant to put to shame. The singular is used for this reason, that τοῦ ἀδελφοῦ must mean the plaintiff who brings on the lawsuit (not the defendant, as Ewald would have it), between whom (and, as is obvious, the defendant) the arbitrator, called into requisition by the bringing of the suit, pronounces his decision. Were the plural employed, that would indicate the two litigants generally, but not the party bringing on the suit in particular. Hofmann, contrary to the plain meaning of the words, understands the phrase of the self-decision of the individual demanding or refusing, namely, as to the point where his right ceased and his wrong began. In that case, Paul, if he wished to be intelligible, would have required to say something like this: διακρῖναι ἐν ἑαυτῷ πρὸς τὸν ἀδελφὸν αὐτοῦ. Moreover, οὐδὲ εἷς (or οὐδείς, as Hofmann reads) would militate against this view, seeing that it contains what would be, according to 1 Corinthians 6:1, a disproportionate accusation, if the meaning is not, “not a single man fitted to be an arbitrator.”

The reading, τ. ἀδεκφοῦ κ. τοῦ ἀδελφοῦ αὐτοῦ (Syr[925] Arr.), is an interpretation, although recommended by Grotius and again by Laurent.

[917] .τ.λ. καὶ τὰ λοιπά.

[918] d refers to the note of the commentator or editor named on the particular passage.

[919] d refers to the note of the commentator or editor named on the particular passage.

[920] l. and others; and other passages; and other editions.

[921] d refers to the note of the commentator or editor named on the particular passage.

[923] d refers to the note of the commentator or editor named on the particular passage.

[924] d refers to the note of the commentator or editor named on the particular passage.

[925] yr. Peschito Syriac

1 Corinthians 6:6. Quick reply to the preceding question: No (see Hartung, Partikell. II. p. 37; Baeumlein, Partikell. p. 10 f.) brother goes to law with brother, and that (see on Romans 13:11) before unbelievers.[926] How then can there be such a wise man among you? He would assuredly, by his intervention as arbitrator, keep the matter from coming to a lawsuit, which, as between Christian brethren, and that, too, before a heathen court, is altogether unfitting and unworthy! Κρίνεται in precisely the same sense as in 1 Corinthians 6:1, κρίνεσθαι ἐπὶ τῶν ἀδίκων.

[926] To take the sentence as a reproachful assertion (so Luther, Beza, Lachmann, Osiander, Hofmann), makes the passage sterner and more telling than the common way of viewing it as a question, which is adopted also by Tischendorf and Ewald.

1 Corinthians 6:7. Μὲν οὖν] as in 1 Corinthians 6:4; it now brings under special consideration the foregoing ἀδελφ. μετὰ ἀδ. κρίνεται—namely, as to what the real character of such a proceeding may be in itself viewed generally (ὅλως being taken as in 1 Corinthians 5:1), apart from the special element unhappily added in Corinth, ἐπὶ ἀπίστων. The μέν corresponds as little (against Hofmann) to the ἀλλά which follows in 1 Corinthians 6:8, as the μέν in 1 Corinthians 6:4 to the ἀλλά in 1 Corinthians 6:6. The ἤδη is the logical already (“already then, viewed generally”), in reference to something special, by which the case is made yet worse. Comp Hartung, Partikell. I. p. 240 f.

ἥττημα] a defeat (see on Romans 11:12), i.e. damage, loss, and that, according to the context, not moral decay (so commonly), or hurt to the church (Hofmann), or imperfection (Billroth, Rückert), or weakness (Beza); but, it redounds to your coming short of the Messianic salvation (see 1 Corinthians 6:9).

ἑαυτῶν] like ἀλλήλων, but giving them to feel, more strongly than the latter would, the impropriety which had a place in their own circle (Kühner, a[928] Xen. Mem. ii. 6. 20).

κρίματα] as in Romans 5:16, Wis 12:12, legal judgments, which they had respectively obtained (ἔχετε).

ἀδικεῖσθε … ἀποστερ.] middles: to allow wrong and loss to be inflicted on themselves. Comp Vulgate. See Bernhardy, p. 346 f. As to the matter itself, see Matthew 5:39 ff.; example of Jesus, 1 Peter 2:23.

[928] d refers to the note of the commentator or editor named on the particular passage.