Exegetical and Hermeneutical Commentary of 1 Corinthians 6:7
Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather [suffer yourselves] to be defrauded?
7. Why do ye not rather take wrong? ] Cf. St Mat 5:38-42.
Fuente: The Cambridge Bible for Schools and Colleges
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; Pro 20:22; Mat 5:39-40; Rom 12:17, Rom 12:19; 1Th 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 Rom. 13.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. There 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 honour 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 dishonour the cause of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
7. utterly a faultliterally,”a shortcoming” (not so strong as sin). Your goingto law at all is a falling short of your high privileges, not to sayyour doing so before unbelievers, which aggravates it.
rather take wrong(Pro 20:22; Mat 5:39;Mat 5:40); that is, “sufferyourselves to be wronged.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now 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, Mt 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.
Fuente: John Gill’s Exposition of the Entire Bible
Nay, already it is altogether a defect among you ( ). “Indeed therefore there is to you already (to begin with, , before any question of courts) wholly defeat.” H (from ) is only here, Rom 11:12; Isa 31:8 and ecclesiastical writers. See (from , less) in 2Cor 12:13; 2Pet 2:19 was victory and defeat with the Greeks. It is defeat for Christians to have lawsuits (, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Col 3:13).
Take wrong (). Present middle indicative, of old verb (from , not right). Better undergo wrong yourself than suffer
defeat in the matter of love and forgiveness of a brother.
Be defrauded (). Permissive middle again like . Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.
Fuente: Robertson’s Word Pictures in the New Testament
Now therefore [ ] . Men oun nay, as in ver. 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. ?dh 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 [ ] . Only here and Rom 11:12. See note. %Htthma fault, is from httwn less. Lit., diminution, decrease. Hence used in the sense of defeat, Isa 31:8 : “Young men shall be discomfited lit., shall be for diminution.” Similarly the kindred verb hJttaomai, in 2Co 12:13, made inferior; and in 2Pe 2:19, 20, overcome. See note there. Compare 2 Macc. 10 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 [ ] . 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 5:16. See on 2Pe 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus : “The matter [] 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; Exo 23:6. Suffer yourselves to be defrauded [] . 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.
Aposterein eJauton was a regular phrase for separation from civic life. So Oedipus says : “I, noblest of the sons of Thebes, have cut myself off (ajpesterhs ejmauton. Sophocles,” Oedipus Tyrannus, ” 1381).
1Co 6:3To 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 Mr 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 1Co 7:5 it is used of connubial relations. In 1Ti 6:5, of those who are deprived or destitute of the truth. 91 Dr. Morison, on Mr 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.”
Fuente: Vincent’s Word Studies in the New Testament
1) Now therefore there is utterly a fault among you. (ede men oun holos) at this time therefore there is an absolute or total, (Greek ettema) fault or failure (humin estin) existing with or within your fellowship.
2) Because ye go to law one with another.
(hote krimata echete meth heauton) that ye have or hold civil lawsuits with yourselves or one another.
3) Why do ye not rather take wrong? (dia ti ouchi mallon adikeisthe) through this why not rather or instead be wronged or take wrong in business quarrels?
4) Why do ye not rather suffer yourselves to be defrauded? (dia ti ouchi mallon apostereisthe) why not turn away or be deprived, rather than be an object of derision for conduct in civil courts, before the world? This is Pauls court plea to the erring, unforbearing, contentious, divisive, and divided Corinth saints. This is in absolute conflict with our Lords command that brethren forfeit cloaks, and turn the other cheek, Mat 5:39-42.
Fuente: Garner-Howes Baptist Commentary
7. Now indeed there is utterly a fault. Here we have the second part of the reproof, which contains a general doctrine; for he now reproves them, not on the ground of their exposing the gospel to derision and disgrace, but on the ground of their going to law with each other. This, he says, is a fault We must, however, observe the propriety of the term which he employs. For ἥττημα in Greek signifies weakness of mind, as when one is easily broken down (332) by injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude. (333) What Paul, then, condemns in the Corinthians is this — that they harassed one another with law-suits. He states the reason of it — that they were not prepared to bear injuries patiently. And, assuredly, as the Lord commands us (Mat 5:44; Rom 12:21) not to be overcome by evils, but on the contrary to overcome injuries by acts of kindness, it is certain, that those who cannot control themselves so as to suffer injuries patiently, commit sin by their impatience. If contention in law-suits among believers is a token of that impatience, it follows that it is faulty
In this way, however, he seems to discard entirely judgments as to the affairs of individuals. “Those are altogether in the wrong who go to law. Hence it will not be allowable in any one to maintain his rights by having recourse to a magistrate.” There are some that answer this objection in this way — that the Apostle declares that where there are law-suits there is utterly a fault, because, of necessity, the one or the other has a bad cause. They do not, however, escape by this sophistry, because he says that they are in fault, not merely when they inflict injury, but also when they do not patiently endure it. For my own part, my answer is simply this — having a little before given permission to have recourse to arbiters, he has in this shown, with sufficient clearness, that, Christians are not prohibited from prosecuting their rights moderately, and without any breach of love. Hence we may very readily infer, that his being so severe was owing to his taking particularly into view the circumstances of the case. And, undoubtedly, wherever there is frequent recourse to law-suits, or where the parties contend with each other pertinaciously with rigor of law, (334) it is in that case abundantly plain, that their minds are immoderately inflamed with wrong dispositions, and are not prepared for equity and endurance of wrongs, according to the commandment of Christ. To speak more plainly, the reason why Paul condemns law-suits is, that we ought to suffer injuries with patience. Let us now see whether any one can carry on a law-suit without impatience; for if it is so, to go to law will not be wrong in all cases, but only ἐπὶ τὸ πολύ — for the most part. I confess, however, that as men’s manners are corrupt, impatience, or lack of patience (as they speak) is an almost inseparable attendant on lawsuits. This, however, does not hinder your distinguishing between the thing itself and the improper accompaniment. Let us therefore bear in mind, that Paul does not condemn law-suits on the ground of its being a wrong thing in itself to maintain a good cause by having recourse to a magistrate, but because it is almost invariably accompanied with corrupt dispositions; as, for example, violence, desire of revenge, enmities, obstinacy, and the like.
It is surprising that this question has not been more carefully handled by ecclesiastical writers. Augustine has bestowed more pains upon it than the others, and has come nearer the mark; (335) but even he is somewhat obscure, though there is truth in what he states. Those who aim at greater clearness in their statements tell us that we must distinguish between public and private revenge; for while the magistrate’s vengeance is appointed by God, those who have recourse to it do not rashly take vengeance at their own hand, but have recourse to God as an Avenger. (336) This, it is true, is said judiciously and appropriately; but we must go a step farther; for if it be not allowable even to desire vengeance from God, then, on the same principle, it were not allowable to have recourse to the magistrate for vengeance.
I acknowledge, then, that a Christian man is altogether prohibited from revenge, so that he must not exercise it, either by himself, or by means of the magistrate, nor even desire it. If, therefore, a Christian man wishes to prosecute his rights at law, so as not to offend God, he must, above all things, take heed that he does not bring into court any desire of revenge, any corrupt affection of the mind, or anger, or, in fine, any other poison. In this matter love will be the best regulator. (337)
If it is objected, that it very rarely happens that any one carries on a law-suit entirely free and exempt from every corrupt affection, I acknowledge that it is so, and I say farther, that it is rare to find a single instance of an upright litigant; but it is useful for many reasons to show that the thing is not evil in itself, but is rendered corrupt by abuse: First, that it may not seem as if God had to no purpose appointed courts of justice; Secondly, that the pious may know how far their liberties extend, that they may not take anything in hand against the dictates of conscience. For it is owing to this that many rush on to open contempt of God, when they have once begun to transgress those limits; (338) Thirdly, that they may be admonished, that they must always keep within bounds, so as not to pollute by their own misconduct the remedy which the Lord has permitted them to employ; Lastly, that the audacity of the wicked may be repressed by a pure and uncorrupted zeal, which could not be effected, if we were not allowed to subject them to legal punishments.
(332) “ Aiseement abbatu et irrite;” — “Easily hurt and irritated.”
(333) The Greek term ἥττημα is supposed by some to be derived originally from the Hebrew verb חתת to be broken, (which is rendered by ἡτταομαι, in various instances in the Septuagint.) Our author had probably an eye to this when stating the original meaning of the term to be “weakness of mind, as when one is easily broken down by injuries.” The term properly denotes defect It is instructive to observe, that a disposition to “ go to law with brethren,” rather than “suffer wrong,” is represented by the Apostle as indicative of a defect, that is, in Christian meekness or brotherly love; while the opposite disposition, recommended by the Apostle, would, according to the standard of the world’s morality, discover defect, in respect of want of spirit. — Ed
(334) “ Et qu’ils veulent veoir le bout du proces; (comme on dit;) “ — “And are desirous to see the issue of the case, (as the expression is.)”
(335) Our Author, when treating at some length of the same subject in the Institutes, (volume 3, p. 543,) makes a particular reference to Augustine. (Eph 5:0. ad Marcell.) — Ed.
(336) “ Se retirent a Dieu comme a celuy a qui appartient la vengeance ;” — “They have recourse to God, as to him to whom vengeance belongeth. ” (Psa 94:1.)
(337) “ Pour estre bien gouuerne en ceci, il faut estre gaeni d’vne vraye charite;” — “To be properly regulated in this, we must be adorned with true love.”
(338) “ Plusieurs tombent en ceste malediction, de mepriser Dieu ouuertement;” — “Many fall into that curse of openly contemning God. ” (Psa 10:13.)
Fuente: Calvin’s Complete Commentary
(7) A fault.Better, a falling short of your privilege and dignity as Christians. It is the same word as is rendered diminishing in Rom. 11:12. The Apostle in this verse goes one step farther, and condemns the Corinthians, not only on the ground of the tribunals to which they resorted being heathen, but further condemns the spirit of litigation itself. He reminds them of how such a temper of mind is the very opposite of that which the Lord Himself had commended to His followers (Mat. 5:40).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. A fault A shortcoming; a failure to attain the true high Christian level, requiring them to suffer wrong rather than to do wrong by abasing the Church before heathendom.
Defrauded To be deprived, that is, of rights or property. The spirit prescribed by the apostle would strike at the roots of all Church divisions. It is a favoured country where law is both just and supreme. But a diminution of litigation is a good proof of advancing civilization. It arises from a disposition to suffer rather than contend.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘No already it is altogether a defeat (or ‘defect’) for you that you have lawsuits with one another. Why do you not rather accept wrong? Why not rather be defrauded?’
Indeed it demonstrates to the world a spiritual defeat, and is itself a spiritual defeat. For to have lawsuits between Christian brothers before the world is for the world to witness a spiritual defeat, a spiritual defect in one or the other, or both. And to submit oneself and a brother to the world’s judgment is also a spiritual defeat, a sign of an inability to deal with the matter in the presence of Christ. In such cases the Gospel has failed to fulfil its potential. And this is made openly apparent to outsiders. Instead of genuinely saying, ‘see how these Christians love one another’ with feeling (Joh 13:34; Joh 15:12; Joh 15:17; Rom 13:8; 1Th 4:9 ; 1Pe 1:22; 1Jn 3:11; 1Jn 3:23 ; 1Jn 4:4; 1Jn 4:11-12) they will be saying it derisively. Would it not be better to accept the wrong in Christ’s name or allow themselves to be defrauded (Mat 5:39-41)? Then at least Christ would not be dishonoured.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 6:7 . ] as in 1Co 6:4 ; it now brings under special consideration the foregoing . . namely, as to what the real character of such a proceeding may be in itself viewed generally ( being taken as in 1Co 5:1 ), apart from the special element unhappily added in Corinth, . The corresponds as little (against Hofmann) to the which follows in 1Co 6:8 , as the in 1Co 6:4 to the in 1Co 6:6 . The 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.
] a defeat (see on Rom 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, Rckert), or weakness (Beza); but, it redounds to your coming short of the Messianic salvation (see 1Co 6:9 ).
] like , but giving them to feel, more strongly than the latter would, the impropriety which had a place in their own circle (Khner, a [928] Xen. Mem. ii. 6. 20).
] as in Rom 5:16 , Wis 12:12 , legal judgments , which they had respectively obtained ( ).
.] middles: to allow wrong and loss to be inflicted on themselves. Comp Vulgate. See Bernhardy, p. 346 f. As to the matter itself, see Mat 5:39 ff.; example of Jesus, 1Pe 2:23 .
[928] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
Ver. 7. There is utterly a fault ] Gr. , a disgrace, a loss of victory: q.d. By your litigious lawing one another, you betray a great deal of weakness and impotency of affection. These be ignoble quarrels, Ubi et vincere inglorium est, et atteri sordidum. See Trapp on “ Rom 12:21 “
Because ye go to law ] Lightly for every small offence (which if Mahometans do, they are publicly punished), and with spiteful vindictive spirits; whereas in going to law, men should not be transported with hate or heat, but as tilters break their spears on each other’s breasts, yet without wrath or intention of hurt, so, &c. The French are said to be very litigious, and full of lawsuits.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] He gives his own censure of their going to law at all.
as above, 1Co 6:4 .
, altogether , without the aggravation of .
, a falling short , viz. of your inheritance of the kingdom of God a hindrance in the way of your salvation: see 1Co 6:9 : not as ordinarily understood (see especially Estius in loc.) a moral delinquency (cf. the usage in reff.), nor an , as cum.
, matters of dispute , leading to ; not = , , with one another (reff.), as being brethren in Christ.
and not passives, but middle (cf. Bernhardy, Syntax, chap. viii. 4, p. 346: Menander frag.: , , : Hesiod. . 347, , ) allow yourselves to be wronged and defrauded . See Mat 5:39 ff.
Fuente: Henry Alford’s Greek Testament
1Co 6:7-11 . 18. WARNING TO IMMORAL CHRISTIANS. Behind the scandal of the law-suits there lay a deeper mischief in their cause . They were immediately due to unchristian resentment on the part of the aggrieved; but the chief guilt lay with the aggressors. The defrauders of their brethren, and all doers of wrong, are warned that they forfeit their place in God’s kingdom (1Co 6:9 f.), and reminded that the sins they thus commit belong to their unregenerate state (1Co 6:11 ).
Fuente: The Expositors Greek Testament by Robertson
1Co 6:7 . , “Indeed then, to begin with”: on ( already, i.e. before litigation ), see note to 1Co 4:8 . here, otherwise than in 1Co 6:4 . suggests a suppressed : “but ye aggravate matters by going before the heathen” (Lt [941] ). (see 1Co 5:1 ) (cl [942] ): “it is absolutely a failure on your part” not a mere defect , nor a loss ( sc. of the Messianic glory: so Mr [943] , in view of 9), but a moral defeat (see parls.). (see Lidd [944] , s. v. , I. 3) signifies to be worsted, beaten in a suit (Lat. causa cadere ); this sense excellently suits the context and Paul’s epigrammatic style: “Indeed then it is already an unmistakable defeat for you that you have law-suits” you are beaten before you enter court , by the mere fact that such quarrels arise and reach this pitch. is the (1Co 6:1 ) ripened into an actual case at law. , for , implies intestine strife; the 3rd pl [945] reflexive pron [946] frequently serves all three persons (Jelf’s Gr [947] Gram. , 654, 2 b ). , , mid [948] voice: “injuriam accipitis, fraudem patimini” (Vg [949] ) “Why do you not rather submit to wrong, to robbery?” (see Wr [950] , p. 218). Paul reproduces the teaching of Jesus in Luk 6:27 ff., etc., which applies more strictly as the relationships of life are closer; cf. His own example (1Pe 2:23 ), and that of the Ap. (1Co 4:12 f., 1Co 4:16 ). , as in 1Co 5:2 .
[941] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[942] classical.
[943] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[944]idd. Liddell and Scott’s Greek-English Lexicon.
[945]
[946]ron. pronoun.
[947] Greek, or Grotius’ Annotationes in N.T.
[948]
[949] Latin Vulgate Translation.
[950] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: 1Co 6:7-8
7Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? 8On the contrary, you yourselves wrong and defraud. You do this even to your brethren.
1Co 6:7 “Actually” See note at 1Co 5:1.
“then, it is already” This phrase (i.e., d men oun) implies that this church had already been doing these very things. They were already defeated!
NASB, NRSV”a defeat”
NKJV”an utter failure”
TEV”failed completely”
NJB”a fault”
This is literally “less,” but used in the sense of defeated or failed (cf. 2Co 12:13; Rom 11:12; 2Pe 2:19-20).
NASB, NRSV”Why not rather be wronged? Why not rather be defrauded”
NKJV”Why do you not rather accept wrong? Why do you not rather let yourselves be defrauded”
TEV”Would it not be better for you to be wronged? Would it not be better for you to be robbed”
NJB”Why do you not prefer to suffer injustice, why not prefer to be defrauded”
These are two present passive indicatives. Believers’ individual rights are not as important as the reputation and mission of the church. Does any Christian win if the Kingdom loses?
1Co 6:8 The western church, with its emphasis on the individual, has skewed the gospel. We have missed its continual emphasis on the whole, the corporate, the body! We see Christianity as something for us individually instead of something for the gospel. We are saved (individually) to serve the body (cf. 1Co 12:7). Believers must develop a NT worldview, see the world through God’ eyes and corporate, global purposes (i.e., Mat 28:18-20; Luk 24:47; Act 1:8).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
utterly = altogether. See 1Co 5:1.
fault. Greek. hettema. App-128. Only here and Rom 11:12.
go to law. Literally have judgments (Greek. krima. App-177.)
one with another. Literally with yourselves.
take wrong = suffer unjustly. Greek. pass, of adikeo. See Act 7:24.
suffer, &c. = be defrauded. Greek. apostereo. Elsewhere, 1Co 6:8; 1Co 7:5. Mar 10:19. 1Ti 6:5. Jam 5:4.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] He gives his own censure of their going to law at all.
as above, 1Co 6:4.
, altogether, without the aggravation of .
, a falling short, viz. of your inheritance of the kingdom of God-a hindrance in the way of your salvation: see 1Co 6:9 :-not as ordinarily understood (see especially Estius in loc.) a moral delinquency (cf. the usage in reff.), nor an , as cum.
, matters of dispute, leading to ; not = ,- , with one another (reff.), as being brethren in Christ.
and not passives, but middle (cf. Bernhardy, Syntax, chap. viii. 4, p. 346: Menander frag.: , , : Hesiod. . 347, , )-allow yourselves to be wronged and defrauded. See Mat 5:39 ff.
Fuente: The Greek Testament
1Co 6:7. ) A particle implying a feeling; comp. ch. 1Co 5:1 [note]: it is opposed by implication to . You ought to have no cases , at all, against one another, but you have , after all, notwithstanding.-, [a fault] defect) even on the part of him, who has the juster cause, and thinks he has the superior cause [Mat 5:39.] He does not say, sin, yet this readily is added in such cases, 1Co 5:8; defect [fault] and praise are in opposition; comp. 1Co 11:17, note. Praise is not indeed expressly found in this passage. Some such antithetic word, however, is intended, because he does not expressly use the term, sin, either. The thing which is praised, is something as it were more blooming and uncommon than the mere action agreeable to the law. So in its opposite.-, to you) There is a similar dative in 1Co 15:32.[48]-, rather) all men do not understand this word rather. Many desire neither to injure nor to be injured. They do not attempt to inflict an injury, which is a mere pretence to moderation in regard to justice.-) suffer wrong, in the Middle voice; as .
[48] , trials) Although concerning a cause not unjust.-V. g.
Fuente: Gnomon of the New Testament
1Co 6:7
1Co 6:7
Nay, already it is altogether a defect in you, that ye have lawsuits one with another.-He insisted that going to law was wholly wrong-a reproach and a shame to the church.
Why not rather take wrong? why not rather be defrauded?-A part of the religion of the church of Christ is to suffer and endure wrong for his sake. [The law of Christ contains principles according to which all such may be set at rest. And the difference between the laws governing worldly courts of justice and that of Christ is the difference of diametrical opposition. Law says, You shall have your rights; the law of Christ says, Defraud not your neighbor of his rights. The law says, You must not be wronged; Christ says, It is better to suffer wrong than to do wrong.]
Fuente: Old and New Testaments Restoration Commentary
there: Pro 2:5, Pro 2:8-10, Hos 10:2, Jam 4:1-3
Why: Pro 20:22, Mat 5:39-41, Luk 6:29, Rom 12:17-19, 1Th 5:15, 1Pe 2:19-23, 1Pe 3:9
Reciprocal: Gen 13:8 – Let Gen 13:9 – if thou wilt Exo 2:13 – and he said Deu 15:3 – General Est 1:16 – done wrong Eze 45:9 – take away Zec 5:3 – every one Mat 5:24 – there Mat 5:40 – General Mar 10:19 – Defraud 1Co 6:1 – go 1Co 6:6 – brother 1Co 9:12 – but 2Co 12:20 – debates Phi 4:5 – your Col 3:13 – quarrel Col 3:25 – he that 1Th 4:6 – go
Fuente: The Treasury of Scripture Knowledge
1Co 6:7. Instead of disgracing the church before the secular courts, a brother would better take the loss he thinks the other is trying to impose on him.
Fuente: Combined Bible Commentary
1Co 6:7. … Why not rather take wrong? why not rather be defrauded?like your Master, submitting to felt wrong (1Pe 2:23; and see Mat 5:40; Mat 5:44; Rom 12:17; 1Pe 2:19-20; Pro 20:22).
Fuente: A Popular Commentary on the New Testament
1Co 6:7-8. Now therefore But, indeed, there is plainly a fault in you, whoever may have the right on his side; that ye go to law with one another Or that ye quarrel with one another at all, whether ye go to law or not. Why do ye not rather take, or suffer, wrong Endure it patiently, and sit down with the loss? Why do ye not suffer yourselves to be defrauded Rather than seek a remedy in such a way as this? 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 heathen, but no Christians. Nay , but, ye are so far from bearing injuries and frauds, that ye do wrong to, or injure openly, and defraud Privately, and that even your Christian brethren.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vers. 7-11.
Provisionally the apostle had passed over in silence the fact itself of the discussion of selfish interests between Christians, to condemn only their having recourse to the judicial intervention of heathen. In the first words of 1Co 6:6, only, he had touched the deeper evil, that of such disputes at all between brethren. He now comes to this sin, the first occasion and cause of the other.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Nay, already [before ye even begin civil action] it is altogether a defect in you, that ye have lawsuits [more correctly, matter worthy of litigation] one with another. [Here Paul emphasizes the ripened state of their criminality by condemning even its germinal stage as a defect.] Why not rather take wrong? why not rather be defrauded?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
7. Indeed it is truly a detriment to you that you have lawsuits among yourselves. Wherefore do you not rather suffer wrong? Wherefore are you not rather defrauded?
Fuente: William Godbey’s Commentary on the New Testament
1Co 6:7-8. To go no further, than the fact that brother goes to law with brother, that you have judgments with yourselves. As in 1Co 6:1, Paul descends from fornication generally to a specially aggravated kind of fornication, so now he rises from lawsuits before unbelievers to all lawsuits between Christians.
Judgment: sentence pronounced by a judge, which, as being the culminating point, implies the whole process of the suit. Apart from the heathen judges, the lawsuits were themselves a spiritual injury; they tended to lessen and destroy the spiritual life of those concerned and of the church generally.
Damage: same word in Rom 11:12.
Why ? why ? solemn repetition and climax. It is better to suffer-injustice and fraud than spiritual damage. But their conduct was the precise opposite of this.
Injustice: that which is not right, 1Co 6:1.
Fraud: taking, generally by guile, the known property of others. Of this, Paul must have known that some of them were guilty.
Fuente: Beet’s Commentary on Selected Books of the New Testament
6:7 {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.
Fuente: Geneva Bible Notes
Paul’s judgment in the matter 6:7-11
The apostle now addressed the two men involved in the lawsuit but wrote with the whole church in view.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
By hauling one another into court the Corinthians were intent on winning damages for themselves. Evidently a business or property dispute was the root of this case (cf. 1Co 6:10). Paul reminded them that they had already lost before the judge gave his verdict. The shame of people who professed to love one another and put the welfare of others before their own suing each other was a defeat in itself. This defeat was far more serious than any damages they may have had to pay. It would be better to suffer the wrong or the cheating than to fight back in such an unchristian way (Mat 5:39-40; 1Pe 2:19-24).
"It is possible that this use of meth heauton ["with your own selves"] for met allelon ["with one another"] is deliberate, in order to show that in bringing a suit against a fellow-Christian they were bringing a suit against themselves, so close was the relationship." [Note: Robertson and Plummer, p. 116.]
Christians should be willing to give to one another rather than trying to get from one another. In other words, there should be no going to court with one another at all. Nevertheless if the Corinthians insisted on going to court, it should be a court of believers in the church, not unbelievers outside the church.