A.T. Robertson Commentary 1 Corinthians 6

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 1Colossians 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; Galatians 6:4; Romans 2:1.

Go to law (κρινεσθα). Present middle or passive (ch. Romans 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 2 Corinthians 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 (Matthew 19:28; Luke 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, Acts 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 (1 Corinthians 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 (Genesis 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.