| Barnes' Notes on the Bible There is utterly a fault - There is ALtogether a fault; or you are entirely wrong in this thing. That ye go to law ... - That is, in the sense under discussion, or before pagan magistrates. This was the point under discussion, and the interpretation should be limited to this. Whatever may be the propriety or impropriety of going to law before Christian magistrates, yet the point which the apostle refers to was that of going to law before pagans. The passage, therefore, should not be interpreted as referring to all litigation, but only of that which was the subject of discussion. The apostle says that that was wholly wrong; that they ought by no means to go with their causes against their fellow Christians before pagan magistrates; that whoever had the right side of the question, and whatever might be the decision, "the thing itself" was unChristian and wrong; and that rather than dishonor religion by a trial or suit of this kind they ought to be willing to take wrong, and to suffer any personal and private injustice. The argument is, that greater evil would be done to the cause of Christ by the fact of Christians appearing before a pagan tribunal with their disputes than could result to either party from the injury done by the other - And this is probably always the case; so that although the apostle refers here to pagan tribunals the same reasoning, on the principle, would apply to Christians carrying their causes into the courts at all. Why do ye not rather take wrong? - Why do ye not suffer yourself to be injured rather than to dishonor the cause of religion by your litigations? They should do this: (1) Because religion requires its friends to be willing to suffer wrong patiently; Proverbs 20:22; Matthew 5:39-40; Romans 12:17, Romans 12:19; 1 Thessalonians 5:15. (2) because great injury results to the cause of religion from such trials. The private wrong which an individual would suffer, in perhaps all cases, would be a less evil on the whole than the public injury which is done to the cause of piety by the litigations and strifes of Christian brethren before a civil court. (3) the differences among Christians could be adjusted among themselves, by a reference to their brethren. In 99 cases out of 100, the decision would be more likely to be just and satisfactory to all parties from an amicable reference, than from the decisions of a civil court. In "the very few" cases where it would be otherwise, it would be better for the individual to suffer, than for the cause of religion to suffer. Christians ought to love the cause of their Master more than their own individual interest. They ought to be more afraid that the cause of Jesus Christ would be injured than that they should be a few pounds poorer from the conduct of others, or than that they should individually suffer in their character from the injustice of others. To be defrauded? - Receive injury; or suffer a loss of property. Grotius thinks that the word "take wrong" refers to personal insult; and the word "defrauded" refers to injury in property. Together, they are probably designed to refer to all kinds of injury and injustice. And the apostle means to say, that they had better submit to any kind of injustice than carry the cause against a Christian brother before a pagan tribunal. The doctrine here taught is that Christians ought by no means to go to law with each other before a pagan tribunal; that they ought to be willing to suffer any injury from a Christian brother rather than do it. And by implication the same thing is taught in regard to the duty of all Christians, "that they ought to suffer any injury to their persons and property rather than dishonor religion by litigations before civil magistrates." It may be asked then whether law suits are never proper; or whether courts of justice are never to be resorted to by Christians to secure their rights? To this question we may reply, that the discussion of Paul relates only to Christians, when both parties are Christians, and that it is designed to prohibit such an appeal to courts by them. If ever lawful for Christians to depart from this rule, or for Christians to appear before a civil tribunal, it is conceived that it can be only in circumstances like the following: (1) Where two or more Christians may have a difference, and where they know not what is right, and what the law is in a case. In such instances there may be a reference to a civil court to determine it - to have what is called "an amicable suit," to ascertain from the proper authority what the law is, and what is justice in the case. (2) when there are causes of difference between Christians and the people of the world. As the people of the world do not acknowledge the propriety of submitting the matter to the church, it may be proper for a Christian to carry the matter before a civil tribunal. Evidently, there is no other way, in such cases, of settling a cause; and this mode may be resorted to not with a spirit of revenge, but with a spirit of love and kindness. Courts are instituted for the settlement of the rights of citizens, and people by becoming Christians do not alienate their rights as citizens. Even these cases, however, might commonly be adjusted by a reference to impartial people. better than by the slow, and expensive, and tedious, and often irritating process of carrying a cause through the courts. (3) Where a Christian is injured in his person, character, or property, he has a right to seek redress. Courts, are instituted for the protection and defense of the innocent and the peaceable against the fraudulent, the wicked, and the violent. And a Christian owes it to his country, to his family, and to himself, that the man who has injured him should receive the proper punishment. The peace and welfare of the community demand it. If a man murders my wife or child, I owe it to the laws and to my country, to justice and to God, to endeavor to have the law enforced. So if a man robs my property, or injures my character, I may owe it to others as well as to myself that the law in such a case should be executed, and the rights of others also be secured. But in all these cases, a Christian should engage in such prosecutions not with a desire of revenge, not with the love of litigation, but with the love of justice, and of God, and with a mild, tender, candid and forgiving temper, with a real desire that the opponent may be benefited, and that all his rights also should be secured; compare the notes on Romans 13.
Clarke's Commentary on the BibleThere is utterly a fault among you - There is a most manifest defect among you, 1. Of peaceableness; 2. Of brotherly love; 3. Of mutual confidence; and 4. Of reverence for God, and concern for the honor of his cause. Why do ye not rather take wrong? - Better suffer an injury than take a method of redressing yourselves which must injure your own peace, and greatly dishonor the cause of God.
Gill's Exposition of the Entire BibleNow therefore there is utterly a fault among you,.... Or a "defect": a want of brotherly love, or there would be no occasion to go to law at all; a want of wisdom and conduct, or proper persons would be pitched upon, and chosen out from among themselves to be arbitrators and judge between them; and a want of care among their leaders, who else would have pointed out to them such a method of accommodation, and not have suffered them to go the lengths they did: because ye go to law one with another; which would never be, was there not a declension among you, a decay of your first love, and of the power of religion and true godliness: why do ye not rather take wrong why do ye not rather suffer yourselves to be defrauded? than to go to law, especially before unjust persons and unbelievers, taking the advice of Christ, Matthew 5:40 It is more advisable to a believer to suffer wrong than to go to law with any man, and especially with a brother. It is a petition in the Jewish liturgy (g), "let it please thee, O Lord God, and the God of my fathers, to deliver me this day, and every day---from hard judgment, and a severe adversary, , "whether he be a Son of the covenant, or whether he be not a son of the covenant".'' (g) Seder Tephillot, fol. 3. 2. Ed. Basil. fol. 5. 2. Ed. Amst.
Vincent's Word StudiesNow therefore (ἤδη μὲν οὖν) Μὲν οὖν nay, as in 1 Corinthians 6:4, at once looks back to the preceding thought, and continues it, bringing under special consideration the fact that brother goes to law with brother. Ἤδη already or at once is a temporal adverb, but with a logical force and enhancing the nay. The connection of thought is: Is there not one wise man among you who is competent to act as an arbitrator between brethren, so that christian brethren must needs take their differences into the civil courts and before heathen judges? Nay; such a proceeding at once implies the existence of a litigious spirit generally, which is unchristian, and detrimental to you. Fault among you (ἥττημα ἐν ὑμῖν) Only here and Romans 11:12. See note. Ἥττημα fault, is from ἥττων less. Lit., diminution, decrease. Hence used in the sense of defeat, Isaiah 31:8 : "Young men shall be discomfited lit., shall be for diminution." Similarly the kindred verb ἡττάομαι, in 2 Corinthians 12:13, made inferior; and in 2 Peter 2:19, 2 Peter 2:20, overcome. See note there. Compare 2 Macc. 10:24. In classical Greek ἧττα means defeat, and is contrasted with νίκη victory by Plato and Thucydides. The meaning here is loss. Ἑν 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 (1 Corinthians 6:8) is a source of damage, resulting in forfeiture of the kingdom of God (1 Corinthians 6:9), and in loss of spiritual power. Ye go to law (κρίματα ἔχετε) Rev., more correctly, ye have lawsuits. Not the same phrase as in 1 Corinthians 6:6. Κρίμα in the New Testament almost universally means judgment or decree, as Romans 5:16. See on 2 Peter 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus: "The matter (κρίμα) is not easy to judge. Choose me not as judge" ("Suppliants," 391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, Job 31:13; Exodus 23:6. Suffer yourselves to be defrauded (ἀποστερεῖσθε) Rev., more literally, "why not rather be defrauded?" In classical Greek the word means, 1. to rob or despoil. 2. to detach or withdraw one's self from a person or thing. Ἁποστερεῖν ἑαυτόν was a regular phrase for separation from civic life. So Oedipus says: "I, noblest of the sons of Thebes, have cut myself off (ἀπεστέρης ἐμαυτόν. Sophocles, "Oedipus Tyrannus," 1381). 3. To withhold or avert. So Io to Prometheus: "Do not, after proffering me a benefit, withhold it" ("Prometheus," 796). The maidens say: "May King Zeus avert the hateful marriage" (Aeschylus, "Suppliants," 1063). In the New Testament the word occurs five times. In Mark 10:19, 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 Corinthians 7:5 it is used of connubial relations. In 1 Timothy 6:5, of those who are deprived or destitute of the truth. Dr. Morison, on Mark 10:19, 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."
Geneva Study Bible{6} Now therefore there is utterly a {e} fault among you, because ye go to law one with another. {7} Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? (6) Now he goes further also, and even though by granting them private arbiters out of the congregation of the faithful, he does not simply condemn, but rather establishes private judgments, so that they are exercise without offence. Yet he shows that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy either. (e) A weakness of mind which is said to be in those that allow themselves to be overcome by their lusts, and it is a fault that differs greatly from temperance and moderation: so that he nips those who could not endure an injury done to them. (7) This pertains chiefly to the other part of the reprehension, that is, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offence. But yet this is generally true, that we ought rather to depart from our right, than try the uttermost of the law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he says that they must repent, unless they will be shut out of the inheritance of God.
People's New Testament 6:7 There is utterly a fault among you. It was a fault ( loss or defeat in the Greek) to go to law at all. It was better rather take wrong... rather to be defrauded, than to work so great an injury to the church by the ill-feeling aroused, and by the scandal in the eyes of the heathen. The rule is, then, (1) To suffer wrong rather than to go to law. (2) If an adjudication is required, to refer to the case, not to unbelieving judges, but to a wise man within the church. For other Scriptures bearing on the subject, see 1Pe 2:23 Mt 5:40 1Pe 2:19 Pr 20:22.
Wesley's Notes 6:7 Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, I will neither do wrong, nor suffer it. These are honest heathens, but no Christians.
Jamieson-Fausset-Brown Bible Commentary7. utterly a fault-literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it. rather take wrong-(Pr 20:22; Mt 5:39, 40); that is, "suffer yourselves to be wronged."
Matthew Henry's Concise Commentary6:1-8 Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes. In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them. They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren. The peace of a man's own mind, and the calm of his neighbourhood, are worth more than victory. Lawsuits could not take place among brethren, unless there were faults among them.
Matthew Henry's Whole Bible CommentaryChapter 6 In this chapter the apostle, I. Reproves them for going to law with one another about small matters, and bringing the cause before heathen judges (v. 1-8). II. He takes occasion hence to warn them against many gross sins, to which they had been formerly addicted (v. 9-11). III. And, having cautioned them against the abuse of their liberty, he vehemently dehorts them from fornication, by various arguments (v. 12 to the end). Verses 1-8 Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe, I. The fault he blames them for: it was going to law. Not but that the law is good, if a man use it lawfully. But, 1. Brother went to law with brother (v. 6), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Prov. 18:19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations. 2. They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints (v. 1), brought the controversy before unbelievers (v. 6), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, "Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession. 3. Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law (v. 7), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious. II. He lays before them the aggravations of their fault: Do you not know that the saints shall judge the world (v. 2), shall judge angels? v. 3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Mt. 19:28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, etc., Jude 14, 15. He will come to judgment with all his saints, 1 Th. 3:13. They themselves are indeed to be judged (see Mt. 25:31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, v. 4), heathen magistrates, exoutheneµmenous, the things that are not, ch. 1:28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" v. 5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," v. 5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren. III. He puts them on a method to remedy this fault. And this twofold:-1. By referring it to some to make it up: "Is it so that there is no wise man among you, no one able to judge between his brethren? v. 5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom. 13:10. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them. |
