Do ye not know … – The object of this verse is evidently to show that Christians were qualified to determine controversies which might arise among themselves. This the apostle shows by reminding them that they shall be engaged in determining matters of much more moment than those which could arise among the members of a church on earth; and that if qualified for that, they must be regarded as qualified to express a judgment on the questions which might arise among their brethren in the churches.

The saints – Christians, for the word is evidently used in the same sense as in 1Co 6:1. The apostle says that they knew this, or that this was so well established a doctrine that none could doubt it. It was to be admitted on all hands.

Shall judge the world – A great variety of interpretations has been given to this passage. Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the judgment, or join with him in condemning the wicked; and he appeals to Mat 19:28; Luk 22:30, where Christ says that they which have followed him should sit on thrones judging the twelve tribes of Israel. See the note at Mat 19:28. Whitby supposes that it means that Christians are to judge or condemn the world by their example, or that there shall be Christian magistrates, according to the prophecy of Isaiah Isa 49:23, and Daniel Dan 7:18 – Rosenmuller supposes it means that Christians are to judge the errors and sins of people pertaining to religion, as in 1Co 2:13, 1Co 2:16; and that they ought to be able, therefore, to judge the smaller matters pertaining to this life. Bloomfield, and the Greek fathers, and commentators, suppose that this means, that the saints will furnish matter to condemn the world; that is, by their lives and example they shall be the occasion of the greater condemnation of the world. But to this there are obvious objections:

(1) It is an unusual meaning of the word judge.

(2) It does not meet the case before us.

The apostle is evidently saying that Christians will occupy so high and important a station in the work of judging the world that they ought to be regarded as qualified to exercise judgment on the things pertaining to this life; but the fact that their holy lives shall be the occasion of the deeper condemnation of the world does not seem to furnish any plain reason for this – To the opinion, also, of Whitby, Lightfoot, Vitringa, etc. that it refers to the fact that Christians would be magistrates, and governors, etc. according to the predictions of Isaiah and Daniel, there are obvious objections:

(1) The judgment to which Paul in this verse refers is different from that pertaining to things of this life 1Co 6:3, but the judgment which Christian magistrates would exercise, as such, would relate to them.

(2) It is not easy to see in this interpretation how, or in what sense, the saints shall judge the angels, 1Co 6:3, the common interpretation, that of Grotius, Beza, Calvin, Doddridge, etc. is that it refers to the future judgment, and that Christians will on that day be employed in some manner in judging the world.

That this is the true interpretation, is apparent for the following reasons:

(1) It is the obvious interpretation – that which will strike the great mass of people, and is likely, therefore, to be the true one.

(2) It accords with the account in Mat 19:28, and Luk 22:30.

(3) It is the only one which gives a fair interpretation to the declaration that the saints should judge angels in 1Co 6:3. If asked in what way this is to be done, it may be answered, that it may be meant simply that Christians shall be exalted to the right hand of the Judge, and shall encompass his throne; that they shall assent to, and approve of his judgment, that they shall be elevated to a post of honor and favor, as if they were associated with him in the Judgment. They shall then he regarded as his friends, and express their approbation, and that with a deep sense of its justice, of the condemnation of the wicked. Perhaps the idea is, not that they shall pronounce sentence, which will be done by the Lord Jesus, but that they shall then be qualified to see the justice of the condemnation which shall be passed on the wicked; they shall have a clear and distinct view of the case; they shall even see the propriety of their everlasting punishment, and shall not only approve it, but be qualified to enter into the subject, and to pronounce upon it intelligently. And the argument of the apostle is, that if they would be qualified to pronounce on the eternal doom of men and angels; if they had such views of justice and right, and such integrity as to form an opinion and express it in regard to the everlasting destiny of an immense host of immortal beings, assuredly they ought to be qualified to express their sense of the smaller transactions in this life, and pronounce an opinion between man and man.

Are ye unworthy – Are you disqualified.

The smallest matters – Matters of least consequence – matters of little moment, scarcely worth naming compared with the great and important realities of eternity. The smallest matters here mean, the causes, suits, and litigations relating to property, etc.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. The saints shall judge the world?] Nothing can be more evident than that the writers of the New Testament often use , the world, to signify the Jewish people; and sometimes the Roman empire, and the Jewish state; and in the former sense it is often used by our Lord. When, says he, the Son of man shall sit on the throne of his glory, then shall ye sit on twelve thrones, judging the twelve tribes of Israel, Mt 19:28. It is supposed that he refers to the same subject as that mentioned here-the saints judging the world; and that St. Paul has his words in view in what he says here to the Corinthians. By judging the twelve tribes of Israel, some have imagined that having authority in the Church is merely intended; but Dr. Lightfoot contends that the words referred to the coming of our Lord to execute judgment on the Jews, and to destroy their state; and that the doctrine of the apostles, not themselves, was to judge and condemn that most disobedient people. The place before us is generally understood to imply, that the redeemed of the Lord shall be, on the great day, assessors with him in judgment; and shall give their award in the determinations of his justice. On reviewing this subject, I am fully of opinion that this cannot be the meaning of the words, and that no such assessorship as is contended for ever will take place; and that the interpretation is clogged with a multitude of absurdities.

1. The saints themselves are to appear before the judgment seat of Christ, and shall be judged by him, after which they shall reign with him; but it is never said in Scripture that they shall judge with him.

2. It would be absurd to suppose that thrones should be erected for the purpose of saints sitting on them to give their approbation in the condemnation of the wicked; of what use can such an approbation be? is it necessary to the validity of Christ’s decision? and will not even the damned themselves, without this, acknowledge the justice of their doom? I therefore think with Dr. Lightfoot, that these words of the apostle refer to the prediction of Daniel, Dan 7:18, Dan 7:27, and such like prophecies, where the kingdoms of the earth are promised to the saints of the Most High; that is, that a time shall come when Christianity shall so far prevail that the civil government of the world shall be administered by Christians, which, at that time, was administered by heathens. And this is even now true of all those parts of the earth which may be considered of the greatest political consequence. They profess Christianity, and the kings and other governors are Christians in this general sense of the term.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

If indeed the Corinthians had had no other competent judges, they might have been excused in making use of infidel judges; but, saith the apostle, you have other persons competent enough, whom you may (by your submission to them) make judges; for you

know that the saints shall judge the world; in the same sense (as some think) as Christ saith the Ninevites and the queen of the south should rise up in judgment against the Jews, and condemn them; but certainly there is something more than that in it; when the apostle said, the saints should judge the world, he intended to say something of them which was not common to some heathens with them. Others therefore think, that the saints in the day of judgment shall judge the world, approving the sentence of Christ pronounced against the world, and as being assessors with Christ, which indeed is what Christ said of the apostles, Mat 19:28; Luk 22:39. Others think, that the phrase only signifieth a great honour and dignity, to which the saints shall be advanced. A late learned and very critical author hath another notion of the saints judging the world here spoken of, interpreting it of a time when the secular judgment of the world should be given to the saints, which was prophesied by Daniel, Dan 7:18,27, and therefore might be known by them. If this be the sense, it is either a prophecy of Gods giving the government of the world into the hands of Christians, (which fell out after this in Constantines time), or else it signifies such a time towards the end of the world, as those that expect a fifth monarchy speak of, when those that are true saints, in the strictest sense, shall have the government of the world; which seemeth not probable, considering what the Scripture speaks of persecutions, and wars, and disorders, rather increasing than abating towards the end of the world. The apostle therefore here seemeth rather to speak of the saints judging the world in the last day, approving the sentence of Christ the Judge of the quick and the dead; or else to prophesy of that time, when Christianity should so far obtain in the world, that the government either of the whole world, or of a great part of it, should be in the hands of Christians. From whence the apostle strongly concludeth the competency of Christians to arbitrate and determine little matters of difference amongst Christians, in their commerce and civil dealings one with another.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Do ye not knowas a truthuniversally recognized by Christians. Notwithstanding all yourglorying in your “knowledge,” ye are acting contrary to it(1Co 1:4; 1Co 1:5;1Co 8:1). The oldest manuscriptshave “Or” before “know ye not”; that is, “What!(expressing surprise) know ye not,” c.

saints . . . judgethatis, “rule,” including judgment: as assessors ofChrist. Mt 19:28, “judging,”that is, “ruling over.” (Compare Psa 49:14Dan 7:22; Dan 7:27;Rev 2:26; Rev 3:21;Rev 20:4). There is a distinctiondrawn by able expositors between the saints who judge or rule,and the world which is ruled by them: as there is between the elected(Mt 20:23) twelve apostles whosit on thrones judging, and the twelve tribes of Israel that arejudged by them. To reign, and to be saved, are notnecessarily synonymous. As Jehovah employed angels to carry the lawinto effect when He descended on Sinai to establish His throne inIsrael, so at His coming the saints shall administer the kingdom for,and under, Him. The nations of the earth, and Israel the foremost, inthe flesh, shall, in this view, be the subjects of the rule ofthe Lord and His saints in glorified bodies. The mistake of theChiliasts was that they took the merely carnal view, restricting thekingdom to the terrestrial part. This part shall have place with theaccession of spiritual and temporal blessings such as Christ’spresence must produce. Besides this earthly glory, there shall be theheavenly glory of the saints reigning in transfigured bodies, andholding such blessed intercourse with mortal men, as angels had withmen of old, and as Christ, Moses, and Elias, in glory had with Peter,James, and John, in the flesh at the transfiguration (2Ti 2:12;2Pe 1:16-18). But here the”world” seems to be the unbelieving world that is to be”condemned” (1Co 11:22),rather than the whole world, including the subject nations which areto be brought under Christ’s sway; however, it may include boththose to be condemned, with the bad angels, and those about to bebrought into obedience to the sway of Christ with His saints. CompareMat 25:32; Mat 25:40,”all nations,” “these my brethren” on the throneswith Him. The event will decide the truth of this view.

judged by youor,before you (compare 1Co3:22).

smallest mattersTheweightiest of earthly questions at issue are infinitely smallcompared with those to be decided on the judgment-day.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Do ye not know that the saints shall judge the world,…. The apostle appeals to them concerning this matter, as a thing well known unto them, or might easily be known by them; for this was either a traditional notion among the Jews, many of whom were in this church, that good men should judge the world; as is said of the righteous in the apocryphal book:

“They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.” (Wisdom 3:8)

and so the Jews say a, that

“the first day of the month is the beginning of judgment in the whole world, and Isaac sat on a throne, , “to judge the world”:”

or this might be collected, as Dr. Lightfoot observes, out of Da 7:18, but the difficulty is, in what sense the apostle means the saints shall judge the world; not merely in a comparative sense, for so even will the Heathens, the men of Nineveh, and the queen of Sheba, judge and condemn the Jews; nor as assessors on the throne with Christ, for though they shall sit on the same throne with him as reigning, yet not as judging with him, all judgment is solely committed to him: nor merely as approving that judiciary sentence, that will be pronounced by him on the world; for even wicked men themselves, and devils, will be obliged to own the justice of it; but his meaning is, that in a little time the saints, Christian men, men under a profession of Christianity at least, should be governors in the world, and bear the office of civil magistracy in it; which came to pass in a few centuries after the writing of this, and has been more or less the case ever since; and will be more so in the latter day, when kings shall be nursing fathers, and queens nursing mothers to the church; and when the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High: upon which the apostle strongly argues,

and if the world shall be judged by you; if such men as you shall bear sway in it, fill up all civil offices in it, even the highest; shall sit upon the benches of judges, and on the thrones of kings, and at last have the government of the whole world; since such honour the saints shall have, and be abundantly capable of it,

are ye unworthy to judge the smallest matters? is it too high a post, and can you be thought to be unqualified for, and unfit to have such trivial things, of little or no moment and importance, things relating to the common affairs of life, brought before you, and be tried, and judged by you?

a Ibid. in Lev. fol. 13. 4.

Fuente: John Gill’s Exposition of the Entire Bible

Shall judge the world ( ). Future active indicative. At the last day with the Lord Jesus (Matt 19:28; Luke 22:30).

Are ye unworthy to judge the smallest matters? ( ;). is an old word ( and ), though only here in the N.T. There is dispute as to the meaning of here and in verse 4, old word, but nowhere else in N.T. save in Jas 2:6. Naturally, like other words in – (, auditorium, Ac 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 (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?

Fuente: Robertson’s Word Pictures in the New Testament

Matters [] . The word means, 1, The instrument or rule of judging; 2, the tribunal of a judge. It occurs only here, ver. 4, and Jas 2:6, where it means judgment – seats. This latter gives a good sense here without having recourse to the meaning suit or case, which lacks warrant. So Rev., in margin, “are ye unworthy of the smallest tribunals?” That is, are ye unworthy of holding or passing judgment in such inferior courts ?

Fuente: Vincent’s Word Studies in the New Testament

1) Do ye not know that the saints shall judge the world? (he ouk oidate) or do ye not perceive (hoti hoi hagioi) that the saints, holy ones, or sanctified ones (of the church) .. (ton kosmon krinousin) the world order shall judge. This is during the millennial reign of Christ. Luk 22:28-30; Rev 5:9-10; Eph 3:21.

2) And if the world shall be judged by you. (kai ei en humin krinetai ho kosmos) and if by you the world order is (to be) judged … Children of God now have the laws of Christ to provide them with present judgment of the world and their conduct in and toward it, 1Jn 2:15-17.

3) Are ye unworthy to judge the smallest matters? (anaksioi este) are ye unworthy, or incapable (kriterion elachiston) judgments (to render) of very little business matters or disputes? Paul rhetorically chides are you all not capable to render fair judgments on small business matters, disputes? The conclusion. was that they were able and should try to do so!

Fuente: Garner-Howes Baptist Commentary

2. Know ye not that the saints. Here we have an argument from the less to the greater; for Paul, being desirous to show that injury is done to the Church of God when judgments on matters of dispute connected with earthly things are carried before unbelievers, as if there were no one in the society of the godly that was qualified to judge, reasons in this strain: “Since God has reckoned the saints worthy of such honor, as to have appointed them to be judges of the whole world, it is unreasonable that they should be shut out from judging as to small matters, as persons not qualified for it.” Hence it follows, that the Corinthians inflict injury upon themselves, in resigning into the hands of unbelievers the honor (318) that has been conferred upon them by God.

What is said here as to judging the world ought to be viewed as referring to that declaration of Christ:

When the Son of Man shall come, ye shall sit, etc. (Mat 19:28.)

For all power of judgment has been committed to the Son, (Joh 5:22,)

in such a manner that he will receive his saints into a participation with him in this honor, as assessors. Apart from this, they will judge the world, as indeed they begin already to do, because their piety, faith, fear of the Lord, good conscience, and integrity of life, will make unbelievers altogether inexcusable, as it is said of Noah, that by his faith he condemned all the men of his age. (Heb 11:7.) But the former signification accords better with the Apostle’s design, for unless you take the judging here spoken of in its proper acceptation, the reasoning will not hold.

But even in this sense (319) it may seem not to have much weight, for it is as if one should say’ “The saints are endowed with heavenly wisdom, which immeasurably transcends all human doctrines: therefore they can judge better as to the stars than astrologers.” Now this no one will allow, and the ground of objection is obvious — because piety and spiritual doctrine do not confer a knowledge of human arts. My answer here is this, that between expertness in judging and other arts there is this difference, that while the latter are acquired by acuteness of intellect and by study, and are learned from masters, (320) the former depends rather on equity and conscientiousness.

But (321) “lawyers will judge better and more confidently than an illiterate Christian: otherwise the knowledge of law is of no advantage.” I answer, that their advice is not here excluded, for if the determination of any obscure question is to be sought from a knowledge of the laws, the Apostle does not hinder Christians from applying to lawyers. (322) What he finds fault with in the Corinthians is simply this, that they carry their disputes before unbelieving judges, as if they had none in the Church that were qualified to pass judgment, and farther, he shows how much superior is the judgment that God has assigned to his believing people.

The words rendered in you mean here, in my opinion, among you. For whenever believers meet in one place, under the auspices of Christ, (323) there is already in their assembly a sort of image of the future judgment, which will be perfectly brought to light on the last day. Accordingly Paul says, that the world is judged in the Church, because there Christ’s tribunal is erected, from which he exercises his authority. (324)

(318) “ L’honneur et la prerogatiue;” — “The honor and the prerogative.”

(319) “ Mais, dira quelqu’vn, encore a le prendre ainsi;” — “But, some one will say, even taking it in this way.”

(320) “ Sous precepteurs et maistres;” — “Under preceptors and masters.”

(321) “ Mais, dira quelqu’vn :” — “But, some one will say.”

(322) “ Ne defend point aux Chrestiens d’aller demander conseil aux Legistes;” — “Does not hinder Christians from going to ask the advice of lawyers.”

(323) “ Au nom de Christ;” — “In the name of Christ.”

(324) “ Auquel estant comme assis, il exerce sa iurisdiction;” — “On which being as it were seated, he exercises his authority.”

Fuente: Calvin’s Complete Commentary

(2) Do ye not know . . . ?The knowledge which they possessed of the great future which was in store for the Church of Christ was the strongest argument against the humiliating degradation to which their conduct was subjecting it.

The saints shall judge the world.The Apostle here claims for all Christians the glorious prerogative which Christ had Himself promised to His immediate personal followers (Mat. 19:28; Luk. 22:30). Bearing in mind the deep conviction of the early Church that the second personal advent of Christ was near at hand, we may take these words as referring primarily to the conquest of the world by Christianity, which has since been accomplished, though by slower and more spiritual processes than were then anticipated, and indirectly to that final triumph of Christ and His body, the Church, of which every success here on earth is at once the type and the pledge.

To judge the smallest matters.Better, to pronounce the most trivial judgments, as compared with the great judgments which you shall pronounce hereafter. The nature of the things which form the subject of those judgments is explained in the following verse.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Not know As they ought to know from Dan 7:22, and other scriptures.

Saints The very saints to whom Daniel affirms that the kingdom shall be given.

Judge Or, rule. For in ancient times, as judges ruled much by discretion, and kings often held the judicial to be part of the royal office, to judge and to rule are very much the same thing. The Judges of the Book of Judges were executive as well as judicial rulers. Our final Judge, even in the act of sentencing, is also King. Mat 24:34; Mat 24:40. Nor does St. Paul’s argument require a literal judicial action by the saints over the world in order to show their superiority over pagan tribunals. In the two clearest pictorial presentations of the final judgment in the New Testament, namely, Matthew 25, 26, and Rev 20:11-15, the saints are depicted only as judged, and not as judges. Alford maintains that the saints will, at the advent, judge as assessors, or side judges, with Christ; but when he comes to the angels of 1Co 6:3 he confesses a break down. How or when, even as assessors with Christ, will saints judge angels? It is not, we think, as assessors with Christ merely that the saints will judge and reign, but as IN CHRIST; as mystically one with him (1Co 6:15) and represented by him. Note, 1Co 3:22. Personally, though they have no subjects, yet are they kings in his royalty; though they perform no sacrifice, yet they are priests in his priesthood; though they arraign no criminal, yet they are judges in his judgment. They are one with him; their cause is his cause; and they suffer in all its defeats, triumph in all its triumphs, and rule in all its dominations, whether over men in time or over men and angels in eternity.

If world be judged by you In the sphere of the Spirit the apostle tells us that even now (1Co 2:15) “he that is spiritual judgeth all things, yet he himself is judged of no man.” In the triumphs of the apostolic age the twelve sat upon twelve thrones judging (that is, ruling) the twelve tribes of Israel. If, then, the realm of the true Church is truly far above that of the world, certainly it ought not to be judged by the pagan world.

Unworthy smallest matters As, comparatively, all worldly matters are.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Or do you not know that God’s people (‘the saints’) will judge the world? And if the world is judged by you, are you unworthy to judge in the smallest matters? Do you not know that we will judge angels? How much more things that pertain to this life?’

But the church’s expertise in such matters may be questioned, so Paul points out that Christians are destined to be judges in the spiritual world. They will share with Christ in His judgment of the world (Rev 20:4; Dan 7:27). Thus they should surely be seen as fit people to pass judgments on earth. The latter judgments referred to are, of course, relating mainly to disputes between Christian parties. These should be settled privately without drawing the world’s attention to them.

In the present day much harm has been done by such disputes between so-called Christian leaders. Established Christian bringing established Christian to court has resulted in mockery of the name of Christ and a spoiled witness in the eyes of the world. ‘So this is what Christians are like’, they say, and turn away, or mock. Paul was, however, talking about a situation in which ‘the church’ in a certain place was united in its leadership, although by necessity split into different subsections within the place where they were. (Slaves had limited freedom and could not go where they liked). Thus there would be central leaders with the experience to act in such matters. And there was a close bond of fellowship in the churches then, as there should be now.

Jesus taught a similar principle from a slightly different viewpoint when he warned against going before judges with a contentious matter because the case might go against you and the consequences be more serious than they needed to have been (Luk 12:58; Mat 5:25-26). It is far better to solve a matter in a friendly way rather than risk potential problems.

Of course in modern society there are certain things which have to be dealt with in court because they have legal consequences, but the point is to use the courts only where strictly necessary. Indeed experience of courts often produces a realisation that they do not deal with such things satisfactorily because of limits on time and cost. Thus they come to arbitrary judgments in smaller matters, judgments not based on all the facts.

‘Do you not know that we will judge angels?’ This is presumably because in some way we will participate in the great judgment when angels too will be judged ( Isa 24:21-22 ; 2Pe 2:4; Jud 1:6).

Fuente: Commentary Series on the Bible by Peter Pett

1Co 6:2 . . . [879] ] unveils the entire preposterousness of the course with which his readers were reproached in the indignant question of 1Co 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 ! , ; Chrysostom.

] at the last judgment , namely, sitting along with Christ as judges over all who are not Christians ( ). 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 Mat 19:28 ; Luk 22:30 . It stands in essential and logical connection with the participation in the glory of Christ (1Co 4:8 ; Rom 8:17 ; 2Ti 2:11 f.), which Christians are to attain after the Parousia, and after they themselves have been judged (Rom 14:10 ; 2Co 5:10 ; 2Ti 4:1 ). We must not, however, refer this (with Hofmann) to the period of the reign of Christ and His people predicted in Rev 20:4 (when the , too, shall be subjected to their judicial authority), especially seeing that Chiliasm is a specifically Apocalyptic and not a Pauline conception; comp on 1Co 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 in a clearer light in the day of judgment (Mat 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 is to be understood in a one-sided way as equivalent to ., 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 1Co 6:3 , and with the conception of the speedily approaching Parousia. Mosheim, Ernesti, Nsselt, Rosenmller, and Stolz turn the “ shall judge” into “ can judge,” comparing 1Co 2:15-16 . But this, too, is to alter the notion of 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 Dan 7:22 .

. . [885] ] The quick striking in of the in the very front of the question is as in 1Co 6:2 ; see also Fritzsche, a [886] Marc. p. 123.

. . .] repeats with emphasis, and with an individualizing force ( ), the contents of the truth already stated and established to the believing consciousness (hence the present ). The , 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 , Thuc. i. 53. 1, . . [890] See, too, the passages in Wetstein. The therefore by no means stands for (Raphel, Flatt, al [891] ), although we may gather from the context that the are themselves the parties judging (1Co 6:2 ; 1Co 6:4 ). Nor has it the force of through (Grotius, Billroth, al [892] ), in support of which it is a mistake to appeal to Act 17:31 , where, owing to the connection, stands in a wholly different relation from what it denotes here. Here the word is selected in view of the following , 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 .

. . .] does not mean matter of dispute, case at law , as most expositors (even Pott, Flatt, Rckert, 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 , Jas 2:6 ; Plato, Legg. vi. p. 767 B; Susanna, 49), or judicial trial which is held ( judicium ). Comp the precept: , Constitt. ap. ii. 45. Precisely so with . The latter sense, judicial trial (Lucian, bis accus. 25; Polybius, ix. 33. 12, xvi. 27. 2; Jdg 5:10 ; Dan 7:10 ; Dan 7:26 ), is the true one here, as is evident from 1Co 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 1Co 6:4 is decisive against this; for we have there the very same thing which in 1Co 6:2 is expressed by . ., described as .

[879] . . . .

[881] Observe that this view necessarily presupposes the resurrection of unbelievers also (Act 17:31 ). Comp. on 1Co 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] . . . .

[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] . . . .

[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.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

Ver. 2. Shall judge the world ] That is, the wicked, called the inhabitants of the earth, and of the sea, Rev 12:12 , in opposition to the burgesses of the New Jerusalem,Phi 3:20Phi 3:20 . And let this comfort us under the perverse censures of worldly men, mad and beside themselves in point of salvation. The Lord seeth that their day is coming, Psa 37:13 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2. ] (reff.) appeals to an axiomatic truth.

. . . ] that the saints shall judge the world? i.e. as assessors of Christ, at His coming: so Dan 7:22 (Theod.), , ; see also Mat 19:28 . So Calv., Beza, Grot., Est., Wolf, Olsh., Billroth, Rckert, Meyer, De Wette. All attempts to elude this plain meaning of the words are futile: whether of Chrys., Theophyl., Theodor-Mops [11] , Theodoret, Erasm., . , ( Mat 12:41-42 ), Chrys. for this would be no parallel to the case in hand; or of Lightf., Vitringa, Bengel (but only as a prludium futurorum ), al., ‘ quod Christiani futuri sint magistratus et judices in mundo ,’ Lightf., which does not satisfy 1Co 6:3 , nor agree with the Apostle’s earnest persuasion (see 2Co 5 . al., and note on 2Th 2:2 ) that the coming of Christ was near at hand: or of Mosheim, Ernesti, Rosenm., ‘ quod Christiani profanos judicare possint ,’ Rosenm., in the sense of ch. 1Co 2:15-16 , for no such meaning can be conveyed by the future , which is fixed here by the following .

[11] Theodore, Bp. of Mopsuestia, 399 428

brings out an inconsequence or a contradiction between the members of the sentence, which it is the object of the question to remove: so Xen. Cyr. 4:3. 11, , . . ; see Hartung, Partikellehre, i. 147.

] Chrys. attempts by this prepos. to defend his view (see above), , , (‘exemplo vestro’). But in vain: nor as Grot., al., , by: for is the expression for to be judged before , as judges: the judges being the vehicle of judgment, its conditioning element, as in ref. Acts. So Aristides, Platon. ii. p. 214 (Wetst.), and Polyb. v. 29. 6, . See other examples in Wetst. Hence (Meyer) by this ‘ coram vobis ’ it appears plainly, though it might be otherwise inferred from the context, that the Saints are to be the judges , sitting in judgment.

. . ] are ye unworthy of (i.e. to hold or pronounce) the smallest judgments? cannot be, as usually rendered, ‘ matters to be judged :’ it signifies either (1) criteria , lit. or metaphor., which sense is irrelevant here: (2) tribunals, courts of justice : so Glossar. , , and Polyb. ix. 33. 12, or (3) judgments held in such courts, judicia , as Lucian. bis accus. ( 25, p. 253, ed. Hagan. 1526); Hermes describes Pyrrhon as being not in court, : to which replies, . The last meaning suits both this place and 1Co 6:4 . So Cicero speaks of ‘in privatis minimarum rerum judiciis.’ Here, they are in comparison with the weighty judgments which shall be held hereafter; = , 1Co 6:4 .

Fuente: Henry Alford’s Greek Testament

1Co 6:2 . . . .; “Or (is it that) you do not know?” etc. If the appeal to non-Christian tribunals is not made in insolence ( ) towards the Church, it must be made in ignorance of its matchless prerogative. That “the saints will judge the world” is involved in the conception of the Messianic kingdom (Dan 7:22 ; cf. Mat 20:21 ); Israel, with its Christ, is to rule, and therefore judge, the nations (Act 1:6 , etc.: cf. Gal 6:16 ). See Wis 3:7 f., where participation in this Messianic power is asserted for “the souls of the righteous” in their future state. After the manner of Jesus, the Ap. carried over to the new Israel of God the promises of dominion claimed under the Old Covenant, transforming in transferring them (2Ti 2:12 ; Rev 20:4 ; Rev 22:5 , etc.). Paul reminds his readers of a truth they should have known, since it belongs to the nature of “the kingdom of God” (1Co 6:9 ) and to the glory they look for at “the unveiling of Christ” (1Co 1:7 ff.; cf. 1Co 4:8 , Rom 8:17 , etc.). Cm [893] and others see here a virtual judgment of the world, lying in the faith of the saints as contrasted with its unbelief ( cf. Luk 11:31 , Joh 3:18 ff., Rom 8:3 ), a thought irrelevant here. 1Co 6:3 , moreover, carries the judgment in question into a region far beyond that of Christian magistrates , whose appointment some prosaic interpreters see here predicted. The Ap. argues majori ad minus , from the grand and celestial to earthly commonplace. The early Church ascribed this dignity esp. to the martyrs: (Euseb., H.E. , vi., 42; see Ed [894] ). , in consessu vestro picturing Christ and His saints in session, with “the world” brought in for trial before them. “It is absurd in itself, and quite inconsistent with the Divine idea and counsel, that any of you should now appear at their bar, who shall some day appear at yours ” (Ev [895] ). , pr [896] tense, of faith’s certainty ( cf. 1Co 5:13 ). (see 1Co 6:4 ) signifies place rather than matter of judgment (see parls.); for the latter sense lexical warrant is wanting. The question is: “Are you unworthy of (sitting on) the smallest tribunals?” of forming courts to deal with trifling affairs of secular property? cf. our “petty sessions”. Cm [897] reads the sentence as affirmative, as nimis digni , and . . . as the heathen tribunals: “It is beneath your dignity to appear before these contemptible courts!” But this does not square with 1Co 6:4 .

[893] John Chrysostom’s Homili ( 407).

[894] T. C. Edwards’ Commentary on the First Ep. to the Corinthians .

[895] T. S. Evans in Speaker’s Commentary .

[896] present tense.

[897] John Chrysostom’s Homili ( 407).

Fuente: The Expositors Greek Testament by Robertson

Do ye not know = Know ye not. See 1Co 3:16 and compare verses: 1Co 6:3, 1Co 6:9, 1Co 3:15, 1Co 3:16, 1Co 3:19.

know. App-132.

judge. Greek. krino, as in 1Co 6:1.

world. Greek. kosmos. App-129.

if. App-118.

by. Greek. en. App-104.

unworthy. Greek. anaxios. Only here.

to judge, &c. Literally of the least judgments (App-177.)

Fuente: Companion Bible Notes, Appendices and Graphics

2.] (reff.) appeals to an axiomatic truth.

. . .] that the saints shall judge the world?-i.e. as assessors of Christ, at His coming: so Dan 7:22 (Theod.), , ; see also Mat 19:28. So Calv., Beza, Grot., Est., Wolf, Olsh., Billroth, Rckert, Meyer, De Wette. All attempts to elude this plain meaning of the words are futile: whether of Chrys., Theophyl., Theodor-Mops[11], Theodoret, Erasm.,- . , (Mat 12:41-42), Chrys.-for this would be no parallel to the case in hand;-or of Lightf., Vitringa, Bengel (but only as a prludium futurorum), al.,-quod Christiani futuri sint magistratus et judices in mundo,-Lightf., which does not satisfy 1Co 6:3, nor agree with the Apostles earnest persuasion (see 2 Corinthians 5. al., and note on 2Th 2:2) that the coming of Christ was near at hand: or of Mosheim, Ernesti, Rosenm., quod Christiani profanos judicare possint, Rosenm., in the sense of ch. 1Co 2:15-16,-for no such meaning can be conveyed by the future, which is fixed here by the following .

[11] Theodore, Bp. of Mopsuestia, 399-428

brings out an inconsequence or a contradiction between the members of the sentence, which it is the object of the question to remove: so Xen. Cyr. 4:3. 11, , . . ; see Hartung, Partikellehre, i. 147.

] Chrys. attempts by this prepos. to defend his view (see above),- , , (exemplo vestro). But in vain: nor as Grot., al., , by:-for is the expression for to be judged before, as judges: the judges being the vehicle of judgment, its conditioning element, as in ref. Acts. So Aristides, Platon. ii. p. 214 (Wetst.), and Polyb. v. 29. 6, . See other examples in Wetst. Hence (Meyer) by this coram vobis it appears plainly, though it might be otherwise inferred from the context, that the Saints are to be the judges, sitting in judgment.

. .] are ye unworthy of (i.e. to hold or pronounce) the smallest judgments? cannot be, as usually rendered, matters to be judged: it signifies either (1) criteria, lit. or metaphor., which sense is irrelevant here: (2) tribunals, courts of justice:-so Glossar. , , and Polyb. ix. 33. 12, -or (3) judgments held in such courts, judicia,-as Lucian. bis accus. ( 25, p. 253, ed. Hagan. 1526); Hermes describes Pyrrhon as being not in court, : to which replies, . The last meaning suits both this place and 1Co 6:4. So Cicero speaks of in privatis minimarum rerum judiciis. Here, they are in comparison with the weighty judgments which shall be held hereafter; = , 1Co 6:4.

Fuente: The Greek Testament

1Co 6:2. , do you not know?) This phrase is used with great force six times in this single chapter. The Corinthians knew, and rejoiced that they knew; but they were acting contrary to their knowledge.- , the saints) being themselves first judged.- , the world) all those who are not saints. The antithesis is to, the smallest matters; comp. 1Co 3:22.-, they shall judge) The future, comp. 1Co 6:3; Rev 20:4. The present, is judged, is interposed; comp. Joh 15:8. The saints took possession of the civil authority also under Constantine the Great, which is the prelude of things to come. [Scripture from time to time casts a ray of light on the most important affairs, as it were in passing. The proud despise such things; but the humble keep them laid up in their heart, with a truly sober mind. The majesty of the saints is hidden, but it will be revealed at its proper time.-V. g.]-, in[46]) Comp. Act 17:31.- , are ye unworthy) The figure Communicatio.[47]

[46] In the person of; by.-ED.

[47] See Append. An appeal to the readers own candour to decide.

Fuente: Gnomon of the New Testament

1Co 6:2

1Co 6:2

Or know ye not-[A form of expression often used by Paul when he wished to bring to mind important truth, which his readers knew, but disregarded. The knowledge of the great future which was in store for the children of God was the strongest argument against the humiliating degradation to which their appeal to the civil courts to settle their differences had subjected them.]

that the saints-All Christians are called saints whether they live lives of consecration to God or not. They have separated themselves to the service of God and that sanctifies them.

shall judge the world?-What this verse and the next means is a matter of doubt. When, how, and where the saints are to judge the world and angels, is difficult to determine. Macknight holds that the saints are now judging the world through presenting the gospel to it, because by it the world is justified or condemned, as it receives or rejects its teachings. But the judgment here seems to be a deciding, according to that word, who is guilty and who is innocent. Matthew says: And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Mat 19:28).

Another position occupied by many commentators is that the saints will be associated with Christ when they reign with him and when he judges the wicked. The doctrine, they claim, glimmered faintly to Daniel and came as a message of consolation and hope in the time of national suffering and shame, and judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom. (Dan 7:18-22). Christs people will share his royalty (Rom 8:18; 2Ti 2:12); and therefore they will share the government (Mat 19:28; Luk 22:30), which the Father has committed to the Son (Joh 5:22). In the great day the saints will intelligently and cordially approve and endorse the sentence pronounced by Christ on the millions on earth. Possibly this approval may be divinely appointed an essential condition, without which sentence would not be pronounced by man upon men, but by men themselves redeemed from their own sins, upon those who have chosen death rather than life. They further claim that it may be that final sentence cannot, according to the principles of the divine government of the universe, be pronounced upon the lost without the concurrence of the saved, that is, without a revelation of the sentence so clear as to secure the full approbation of the saved. If so, the concurrence of the saved is an essential element in the final judgment; and they may truly be said to judge both men and angels. That the sentence which the saints will pronounce is put into their lips by Christ does not make their part in the judgment any less real; for even the Son says, I can of myself do nothing: as I hear, I judge. (Joh 5:30). As summoned by Christ to sit with him, the saints will approve and endorse the measures of reward to be given to themselves. To appeal to human courts of law was to appeal to men upon whom, as upon all men, they themselves, amid the splendor of the great assize, will pronounce an eternal sentence.

How and when the saints will judge the world seems difficult to determine, but as a truth it is accepted, and the apostle argues that they are competent to judge the differences arising among themselves.

and if the world is judged by you, are ye unworthy to judge the smallest matters?-[This appeal is quite intelligible. It may be asked: What has all this to do with the matter in hand? The rule of the saints is not yet. The answer is that this judgment of the world is no private privilege arbitrarily bestowed. The saints are to share our Lords activity, because they share his mind (1Co 2:15-16), and this mind is in part already formed in them. Thus of necessity their disputes ought to be referred to them, rather than to courts, since they are competent to judge and adjust their differences.]

Fuente: Old and New Testaments Restoration Commentary

world

kosmos = mankind. (See Scofield “Mat 4:8”).

Fuente: Scofield Reference Bible Notes

the saints: Psa 49:14, Psa 149:5-9, Dan 7:18, Dan 7:22, Zec 14:5, Mat 19:28, Luk 22:30, 1Th 3:13, Jud 1:14, Jud 1:15, Rev 2:26, Rev 2:27, Rev 3:21, Rev 20:4

the smallest: 1Co 6:4, 2Co 4:18, 1Jo 2:16, 1Jo 2:17

Reciprocal: Job 34:4 – choose Psa 50:5 – my saints Psa 149:9 – this honour Eze 20:4 – judge them Eze 23:36 – wilt Hos 11:12 – ruleth Oba 1:21 – to judge Zec 3:7 – judge Rom 6:3 – Know Rom 11:2 – of Elias 1Co 3:16 – Know 1Co 6:9 – Know 2Co 13:5 – Know

Fuente: The Treasury of Scripture Knowledge

1Co 6:2. Jude is from IMMO. The outstanding definitions of Thayer are, “To approve, esteem; to be of opinion, deem, think; to determine, resolve, decree; to pronounce an opinion concerning right and wrong.” These definitions set forth the idea that the saints (Christians) are to declare the laws by which the world at present is to be ruled religiously, and is to be judged at last. But they could not do this correctly without an inspired law for their guidance which was given by the apostles. That is why Jesus told them (Mat 19:28) that they were to “sit upon twelve thrones, judging [Immo] the twelve tribes of [spiritual] Israel.” And after the apostles produced this law by inspiration, the church was to perpetuate the rule under the apostolic teaching. That is why Paul taught in Eph 3:10 that it was “by the church the manifold wisdom of God” was to be made known. The reasoning of Paul is that if the Lord thought his disciples were wise enough to apply His law on the great matters pertaining to the righteous life now and the judgment to come, they should be able to decide such small matters as disputes over temporal transactions.

Fuente: Combined Bible Commentary

1Co 6:2. What, know ye not that the saints shall judge the world?shall sit, after yourselves have been judged (Mat 25:41), as Christs assessors, in judgment on all others. This is not elsewhere expressly stated; but it is in accordance with Mat 19:28, and is in strict analogy with angels being represented (in Job 1, 2) as in the councils of Heaven sitting as assessors. Perhaps the apostle may refer here to something he himself had taught on this subject.

and if the world is to be judged (Gr. is being judged) by you, are ye unworthy to judge the smallest matters?literally, the smallest tribunals. (The word means first a test or rule of judgment; then, a court of judgment, and here the cause to be triedan unusual application of the word, but plainly the sense here.)

Fuente: A Popular Commentary on the New Testament

Vv. 2, 3. Or do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? 3. Know ye not that we shall judge angels? much more things that pertain to this life.

The T. R. is mistaken in omitting the or at the beginning of the question. Its meaning is: Or if you affect to justify this mode of action, are you then ignorant that…? By the formula, do ye not know, which occurs no less than ten times in our Epistle, the apostle alludes to the doctrines he had delivered to the Church at the time of its foundation. Here it applies to a very special point of Christian eschatology, and from the example it may be concluded how detailed was the instruction which the Churches received from the apostle. The verb should evidently be taken as a future, shall judge, as well as the , we shall judge, of the following verse. The world, which is to be judged by the saints, can only designate those who have rejected the appeal which had been addressed to them by the gospel.

The Greek Fathers have sought to spiritualize this notion of judgment by reducing it to the moral contrast, which will burst into view at the day of judgment, between Christian holiness and the pollution of other men (Mat 12:41); or there has been found in it the general notion of the kingdom and glory of believers yet to come (Flatt). But the idea of a real judicial act is demanded by the context. Lightfoot, Vitringa have thought that this was the announcement of a time when, the gospel having become supreme, courts of law would be composed of Christians; as if the world of which the apostle speaks in this passage could be Christendom! We have already quoted the saying of Daniel, according to which the world is to be judged by the saints. Jesus seems to apply this notion in a special way to the apostles (Mat 19:28): In the regeneration which is to come, then ye shall be seated on twelve thrones, judging the twelve tribes of Israel. The Apocalypse extends this privilege to all believers (Rev 2:26-27, and Rev 20:4).

Billroth has proposed to make the whole second part of the verse also dependent on: Do ye not know…? Do ye not know that…and that it is unworthy of you to appear before the lowest tribunals (those of the heathen)? But this construction is complicated, and the word , the least, does not lend itself well to this meaning; comp. the parallel expression, , the things of this life, in the following verse. The second proposition of 1Co 6:2 is therefore also a question: Are not ye, the future judges of the world, worthy to pronounce on things which have only the slightest value? The present , is judged, expresses not an actual fact, but a principle.

The adjunct , literally in you, may be explained by the idea of the accused’s presence in the circle formed by the tribunal. But this meaning is far from natural, especially when the accused is such as the world! It is better to understand: in your person, which has become (by Christian sanctification) the rule of absolute justice; which amounts to saying: by you; comp. the , Act 17:31. The complement is often translated by the least things to be judged. Meyer is perhaps right in saying that usage does not admit of this meaning; but it is not exact to allege that the word can signify nothing except a tribunal. It has many and varied meanings besides (see Passow: means of judgment; court of justice; place of judgment). Consequently we are entitled to give it here an analogous sense such as the context naturally demands, viz. a sentence delivered: How should ye, who are invested with so high a competency, be unworthy to deliver sentences of a greatly inferior order?

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2. Do you not know that the saints shall rule the world? And if the world is ruled among you, are you unworthy of the least judgments? It is clearly revealed in many Scriptures that the saints will rule the world during the Millennial theocracy, subordinate to the King of kings.

And I beheld thrones and those who sat on them and the government was given unto them (Revelation 24).

In these Scriptures judgment occurs in the E.V., which is not a bad translation; but as the meaning of the word is government and rulership, we prefer to use it, e. g., Israel was ruled by judges, i. e., presiding officers, temporary autocrats, four hundred and fifty years (see book of Judges).

Fuente: William Godbey’s Commentary on the New Testament

Verse 2

Shall judge the world. There are various allusions in the sacred writings founded upon the idea that, when Christ should appear upon the earth to establish his final kingdom, his people should be elevated to stations of trust and responsibility, and associated with him in the administration of his government.(Comp. 2 Tim. 2:12. Rev. 3:21.)

Fuente: Abbott’s Illustrated New Testament

1Co 6:2. Or, do you not know: common phrase of Paul, Rom 6:3; Rom 7:1; Rom 11:2 : see 1Co 3:16. By a second question he supports the argument implied in the first.

The saints will judge the world: a truth which the readers ought to know, but which their preference for heathen judges proves that they had strangely forgotten. Same teaching in Dan 7:22; Dan 7:27, judgment (the right to pronounce sentence) was given to the saints of the Most High. Cp. Wis 3:8. Christ’s people will share His royalty, Rom 8:17; 2Ti 2:12; and therefore they will share the government which

(Joh 5:22) the Father has committed to the Son. Cp. Mat 19:28; Luk 22:30. In the great Day the saints will intelligently and cordially approve and endorse the sentence pronounced by Christ on the millions of earth. Possibly, this approval may be a divinely appointed and essential condition, without which sentence would not be pronounced. For, it may enter into God’s plan that sentence be pronounced, not only by Man upon men, but by men, themselves redeemed from their own sins, upon those who have chosen death rather than life. (In Mat 12:41; Rom 2:27, the words condemn and judge are differently used.) It may be that final sentence cannot, according to the principles of the Divine Government of the Universe, be pronounced upon the lost without the concurrence of the saved, i.e. without a revelation of the justice of the sentence so clear as to secure the full approbation of the saved. If so, the concurrence of the saved is an essential element in the final judgment; and they may truly be said to judge both men and angels. That the sentence which the saints will pronounce is put into their lips by Christ, does not make their part in the judgment less real: for even the Son says (Joh 5:30) I cannot of myself do anything; as I hear, I judge.

The world: either all men, or (cp. 1Co 5:10) all unsaved men. But this latter limitation is not absolutely needful here. For as summoned by Christ to sit with Him, the saints will approve and endorse the measure of reward to be given to themselves. To appeal to human courts of law, was to appeal to men upon whom, as upon all men, they themselves, amid the splendor of the great assize, will pronounce an eternal sentence.

Smallest judgments: about earthly matters, and therefore, as compared with the awards of that Day, utterly insignificant. That they will judge, implies that already they are not unworthy etc. For, not only does designation to honor confer present dignity, but whatever we shall be in full degree and outward actuality we are already in some degree inwardly and spiritually. The light of eternity, which will enable us to estimate with infallible justice all actions done on earth and to approve and endorse the sentence of Christ, already shines in the hearts of those in whom the Spirit dwells. For His presence imparts (1Co 2:15 f) the wisdom of Christ. Therefore, in proportion as we are influenced by the Spirit, we are able to estimate conduct so far as the facts are known to us: i.e. spiritual men are, other things being equal, most fit to decide the differences of their brethren.

Fuente: Beet’s Commentary on Selected Books of the New Testament

6:2 {3} Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

(3) He gathers by a comparison that the faithful cannot seek to be judged by infidels, without great injury done to the saints, seeing that God himself will make the saints judges of the world, and of the devils, with his Son Christ. Much more ought they to judge these light and final causes which may be by equity, and good conscience determined.

Fuente: Geneva Bible Notes

"Do you not know?" appears six times in this chapter (1Co 6:2-3; 1Co 6:9; 1Co 6:15-16; 1Co 6:19). In each case it introduces a subject that the Corinthian Christians should have known, probably because Paul or others had previously instructed them.

The earlier revelation that the saints will have a part in judging unbelievers in the future may be Dan 7:18; Dan 7:22; Dan 7:27. This judgment will evidently take place just after the Lord returns to earth at His second coming to set up His millennial kingdom. We will be with Him then (1Th 4:17).

Since the Lord will delegate the authority to judge unbelievers to Christians in the future, Paul concluded that we are competent to settle disputes among ourselves now. In the light of future eschatological judgment, any decisions that believers must make in church courts now are relatively trifling. The marginal reading in the NASB "try the trivial cases" probably gives the better sense than "constitute the smallest courts." [Note: See Fee, The First . . ., pp. 233-34.] Obviously some cases involving Christians arguing with one another are more difficult to sort out than some of those involving unbelievers. Paul’s point was that Christians are generally competent to settle disputes between people. After all, we have the help and wisdom of the indwelling Holy Spirit available to us, as well as the Scriptures.

Earlier Paul wrote that the Corinthians were judging him (cf. 1Co 4:3-5; 1Co 4:7), which was inappropriate in view of God’s final judgment. Now they were judging in the courts, which was inappropriate since the saints will participate in eschatological judging.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)