VINCENT'S WORD STUDIES
1 CORINTHIANS 6
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Robertson's Word Pictures in the NT - Greek NT
Things that pertain to this life (biwtika). See on Luke xxi. 34.
Set (kaqizete). Seat them as judges on the tribunal. It is disputed whether kaqizete is to be taken as imperative, set (A.V.), or as interrogative, do ye set (Rev.). 89 The A.V. seems, on the whole, preferable. The passage is well paraphrased by Farrar. "Dare they, the destined judges of the world and of angels, go to law about mere earthly trifles, and that before the heathen? Why did they not rather set up the very humblest members of the Church to act as judges in such matters?" 90
Fault among you (htthma en umin). Only here and Rom. xi. 12. See note. %Htthma fault, is from httwn less. Lit., diminution, decrease. Hence used in the sense of defeat, Isa. xxxi. 8: "Young men shall be discomfited lit., shall be for diminution." Similarly the kindred verb hJttaomai, in 2 Corinthians xii. 13, made inferior; and in 2 Pet. ii. 19, 20, overcome. See note there. Compare 2 Macc. x. 24. In classical Greek h=tta means defeat, and is contrasted with nikh victory by Plato and Thucydides. The meaning here is loss. En among is omitted by the best texts, so that we should read a loss to you, which Rev. gives in margin, reading in the text a defect in you. The spirit of litigation which runs into wrong and fraud (ver. 8) is a source of damage, resulting in forfeiture of the kingdom of God (ver. 9), and in loss of spiritual power.
Ye go to law (krimata ecete). Rev., more correctly, ye have lawsuits. Not the same phrase as in ver. 6. Krima in the New Testament almost universally means judgment or decree, as Rom. v. 16. See on 2 Pet. ii. 3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus: "The matter (krima) is not easy to judge. Choose me not as judge" ("Suppliants," 391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, Job xxxi. 13; Exod. xxiii. 6. Suffer yourselves to be defrauded (apostereisqe). Rev., more literally, "why not rather be defrauded?" In classical Greek the word means:
In Mark x. 19, defraud not is apparently Mark's rendering of the tenth commandment. According to the inner meaning of the commandment as conceived by Jesus, the coveting of another's goods is, in heart, a depriving him of them. In 1 Cor. vii. 5 it is used of connubial relations. In 1 Tim. vi. 5, of those who are deprived or destitute of the truth. 91 Dr. Morison, on Mark x. 19, justly observes that defraud is too narrow a rendering. The word means rather "to deprive of what is one's due, whether by 'hook,' 'crook,' or force, or in any other way."
Fornicators. The besetting sin of Corinth. Hence the numerous solemn and emphatic allusions to it in this epistle. See ch. v. 11; vi. 15-18; x. 8. Effeminate (malakoi). Luxurious and dainty. The word was used in a darker and more horrible sense, to which there may be an allusion here. 92 Abusers, etc. See on Rom. i. 7.
Ye were justified (edikaiwqhte). Emphasizing the actual moral renewal, which is the true idea of justification. This is shown by the words "by the Spirit," etc., for the Spirit is not concerned in mere forensic justification.
"all things are in my power, but I shall not be brought under the power of any."
Will - be brought under the power (exousiasqhsomai). From ejxousia power of choice, permissive authority. See on Mark ii. 10. This in turn is derived from exesti it is permitted. See above on are lawful. This kinship of the two words explains the play upon them.
Shall destroy (katarghsei). Rev., better, shall bring to nought. See on Rom. iii. 3. The mutual physical adaptation is only temporary, as the body and its nourishment are alike perishable.
Members of a harlot. The union of man and woman, whether lawful or unlawful, confers a double personality. Fornication effects this result in an immoral way.
To a harlot (th pornh). Lit., the harlot. The article is significant: his harlot, or that one with whom he is sinning at the time.
Shall be one flesh (esontai eiv sarka mian). Lit., shall be unto one flesh: i.e., from being two, shall pass into one. Hence Rev., rightly, shall become. Compare Eph. ii. 15.
Sin (amarthma). See on Rom. iii. 25.
Without the body (ektov tou swmatov). Lit., outside. The body is not the instrument, but the subject. But in fornication the body is the instrument of the sin, and "inwardly as well as outwardly is made over to another."
Glorify. See on John vii. 39. Omit and in your spirit, which are God's.