Exegetical and Hermeneutical Commentary of 1 Corinthians 6:4
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
4. judgments ] domes, Wiclif. See note on 1Co 6:2. The meaning (2) seems the only admissible one here, inasmuch as Christians were not likely as yet to possess secular tribunals or to hold secular trials in the technical sense of the word. Secular causes they had, and as we see, they carried them before the heathen courts.
set them to judge ] This passage may be taken in three ways. (1) as in our version, imperatively, set them to judge, i.e. the matter is so trivial that any person, even the most contemptible for his understanding in the Church, is quite fit to undertake the settlement of it. Or, (2) indicative, ye are setting, as though it were the heathen who were the most despised in the Church. Or (3) as a question, Is it your custom to set such persons to settle such matters? much less then should you bring them before the heathen, who in points of moral perception are infinitely below the least esteemed members of the Christian Church. Of these (1) is preferable as falling in best with the context: while (2) is open to the objection that it was not the custom of Christ or His Apostles to represent one’s fellow-men, even though they were heathen, as fit objects of contempt.
least esteemed ] Literally, thought nothing of.
Fuente: The Cambridge Bible for Schools and Colleges
Ye have judgments – Causes; controversies; suits.
Things pertaining to this life – Property, etc.
Set them to judge … – The verb translated set kathizete may be either in the imperative mood, as in our translation, and then it will imply a command; or it may be regarded as in the indicative, and to be rendered interrogatively, Do ye set or appoint them to judge who are of little repute for their wisdom and equity? that is, pagan magistrates. The latter is probably the correct rendering, as according to the former no good reason can be given why Paul should command them to select as judges those who had little repute for wisdom in the church. Had he designed this as a command, he would doubtless have directed them to choose their most aged, wise and experienced men, instead of those least esteemed. It is manifest, therefore, that this is to he read as a question: Since you are abundantly qualified yourselves to settle your own differences, do you employ the pagan magistrates, in whom the church can have little confidence for their integrity and justice? It is designed, therefore, as a severe reproof for what they had been accustomed to do; and an implied injunction that they should do it no more.
Who are least esteemed – ( exouthenemenous). Who are contemned, or regarded as of no value or worth; in whose judgment and integrity you can have little or no confidence. According to the interpretation given above of the previous part of the verse this refers to the pagan magistrates – to people in whose virtue, piety and qualifications for just judgment Christians could have little confidence; and whose judgment must be regarded as in fact of very little value, and as very little likely to be correct. That the pagan magistrates were in general very corrupt, there can be no doubt. Many of them were people of abandoned character, of dissipated lives, men who were easily bribed, and people, therefore, in whose judgment Christians could repose little confidence. Paul reproves the Corinthians for going before them with their disputes when they could better settle them themselves. Others, however, who regard this whole passage as an instruction to Christians to appoint those to determine their controversies who were least esteemed, suppose that this refers to the lowest orders of judges among the Hebrews; to those who were least esteemed, or who were almost despised; and that Paul directs them to select even them in preference to the pagan magistrates. See Lightfoot. But the objection to this is obvious and insuperable. Paul would not have recommended this class of people to decide their causes, but would have recommended the selection of the most wise and virtuous among them. This is proved by 1Co 6:5, where, in directing them to settle their matters among themselves, he asks whether there is not a wise man among them, clearly proving that he wished their difficulties adjusted, not by the most obscure and the least respected members of the church, but by the most wise and intelligent members.
In the church – By the church. That is, the pagan magistrates evince such a character as not to be worthy of the confidence of the church in settling matters of controversy.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Things pertaining to this life] They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived.
Who are least esteemed in the Church.] , Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz:-
1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem.
2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem.
3. The Bench of Three in every synagogue.
4. The Authorized, or Authentic Bench.
5. The Bench not authorized, . This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says,-
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
If then ye have judgment of things pertaining to this life, that is, if you have any cause of suing or impleading one another for things that pertain to this life, be they of what nature they will,
set them to judge who are least esteemed in the church; rather commit the umpirage and determination of such little differences to the meanest members of your church, than go to contend before pagans and infidels: or do not employ your teachers about them, who have higher work to be employed in; but employ those who are of a lower order in the church, and whose business and concerns lie in secular affairs.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. judgmentsthat is, casesfor judgment.
least esteemedliterally,”those of no esteem.” Any, however low in the Church,rather than the heathen (1Co 1:28).Questions of earthly property are of secondary consequence in theeyes of true Christians, and are therefore delegated to those in asecondary position in the Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If then ye have judgments of things pertaining to this life,…. Not judgements relating to life and death, for these were not in the power of a Jewish sanhedrim now, and much less of a Christian community, but were wholly in the power of the Roman magistrates; but judgments relating to the common affairs of life, or what the Jews call , “pecuniary judgments” b, in distinction from , “judgments of souls”, or capital ones. The Jews say c,
“that forty years before the destruction of the temple, capital judgments were taken from Israel; and in the days of R. Simeon ben Jochai, pecuniary judgments were taken away from Israel.”
Now this Rabbi lived many years after the times of the apostles, so that as yet the Jews had a power of exercising such judgments; and no doubt the Christian’s also, who as yet were very little, if at all, distinguished from the Jews by the Romans: and therefore since such judgments were within the compass of their authority, the apostle advises
to set them to judge who are least esteemed in the church; meaning, not those of the lowest circumstances of life, and of the meanest abilities and capacities; for in the next verse he requires a wise man for such a business; but private persons, laymen, who were not in any office and authority in the church, in distinction from pastors, elders, and rulers, that were in office, power, and high esteem, whom he would not have troubled with cases of this nature; but should rather choose out from among the laity persons of the best judgment and capacity, to be umpires and arbitrators in such worldly matters, which do not so properly come under the notice and cognizance of spiritual guides. The phrase, “to judge”, is not in the original text, where it is only , “set”, or “put in the chair”; but is added in the Vulgate Latin version; and to which agree both the Syriac and Arabic versions; the former reading the words, “they that are despised in the church, set for you in judgment”; and the latter, “make them to sit judges”. The Jews, as Dr. Lightfoot observes, besides their great sanhedrim of seventy one persons, and that other of twenty three in their cities of note, and their triumvirate in every synagogue, had also two sorts of benches, who judged of lesser matters; the one was called , “the bench of authorized persons”, experienced men, that were approved of, and had their authority from the sanhedrim; and the other was called , “the bench of idiots” d, or private persons, or , “the bench of those who were not authorized” e, or had not their authority, from the higher courts; but being judged proper persons, were chosen by the people to arbitrate matters in difference between them; and these are the men the apostle means, at least alludes to, before whom he would have the causes brought.
b Misn Sanhedrin, c. 1. sect. 1. c T. Hieros. Sanhedrin. fol. 24. 2. d T. Bab. Bava Metzia, fol. 32. 1. e Maimon. Hilch. Ishot, c. 17. sect. 13. T. Bab. Gittin, fol. 88. 2. Gloss. in. ib.
Fuente: John Gill’s Exposition of the Entire Bible
If then ye have to judge things pertaining to this life ( ). Note emphatic position (proleptic) of (tribunals pertaining to this life, as above). “If ye have tribunals pertaining to this life” (condition of third class, ). If (do ye set) is indicative and interrogative, then by “who are of no account in the church” ( ) Paul means the heathen as in verse 1. If be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.
Fuente: Robertson’s Word Pictures in the New Testament
Judgments [] . Better, tribunals or courts, as ver. 2. If you have to hold courts for the settlement of private matters.
Set [] . Seat them as judges on the tribunal. It is disputed whether kaqizete is to be taken as imperative, set (A. V.), or as interrogative, do ye set (Rev.). 89 The A. V. seems, on the whole, preferable. The passage is well paraphrased by Farrar. “Dare they, the destined judges of the world and of angels, go to law about mere earthly trifles, and that before the heathen ? Why did they not rather set up the very humblest members of the Church to act as judges in such matters?” 90
Fuente: Vincent’s Word Studies in the New Testament
1) If then ye have judgments. (men oun kriteria ean echete) If therefore indeed ye have, hold, or render judgment decisions, or if you have them confront you. For Paul is asserting that they will arise.
2) Of things pertaining to this life. (Greek Biotika) of matters of biological business life, differences and conflicts in everyday business affairs –
3) Set them to judge, (Greek kathizete) Sit, set, or place ye (to judge) (toutous) these or this kind of people: – Surely no church member should go to civil courts to try to resolve differences with any brother of his own church.
4) Who are least esteemed in the church. (tous eksouthenemenous) those being least esteemed, despised, or most impartial (Greek en te ekklesia) in the assembly or church. Gal 6:1; Mat 18:15-18.
Fuente: Garner-Howes Baptist Commentary
4. If you have judgments then as to things pertaining to this life We must always keep in view what causes he is treating of; for public trials are beyond our province, and ought not to be transferred to our disposal; but as to private matters it is allowable to determine without the cognizance of the magistrate. As, then, we do not detract in any degree from the authority of the magistrate by having recourse to arbitration, it is not without good reason that the Apostle enjoins it upon Christians to refrain from resorting to profane, that is, unbelieving judges. And lest they should allege that they were deprived of a better remedy, he directs them to choose out of the Church arbiters, who may settle causes agreeably and equitably. Farther, lest they should allege that they have not a sufficient number of qualified persons, he says that the meanest is competent to discharge this office. There is, therefore, no detracting here from the dignity of the office of magistrates, when he gives orders that their office be committed to contemptible persons, for this (as I have already said) is stated by anticipation, as though he had said: “Even the lowest and meanest among you will discharge this office better than those unbelieving judges to whom you have recourse. So far are you from necessity in this way.”
Chrysostom comes near this interpretation, though he appends to it something additional; for he is of opinion, that the Apostle meant to say, that, even though the Corinthians should find no one among themselves who had sufficient wisdom for judging, they must nevertheless make choice of some, of whatever stamp they were. Ambrose touches neither heaven nor earth. (327) I think I have faithfully brought out the Apostle’s intention — that the lowest among believers was preferred by him to unbelievers, as to capacity of judging. There are some that strike out a quite different meaning, for they understand the word καθιζετε to be in the present tense — You set them to judge, and by those that are least esteemed in the Church they understand profane persons. (328) This, however, is more ingenious than solid, for that were a poor designation of unbelievers. (329) Besides, the form of expression, if you have, would not suit so well with a reproof, for the expression would have required rather to be while you have, for that condition takes away from the force of it. Hence I am the more inclined to think, that a remedy for the evil is here prescribed.
That this statement, however, was taken up wrong by the ancients, appears from a certain passage in Augustine. For in his book — “On the Work of Monks,” where he makes mention of his employments, he declares that among his numerous engagements, the most disagreeable of all was, that he was under the necessity of devoting a part of the day to secular affairs, but that he at the same time endured it patiently, because the Apostle (330) had imposed upon him this necessity. From this passage, and from a certain epistle, it appears that the bishops were accustomed to sit at certain hours to settle disputes, as if the Apostle had been referring to them here. As, however, matters always become worse, there sprang from this error, in process of time, that jurisdiction which the officials of the bishops assume to themselves in money matters. In that ancient custom there are two things that are deserving of reproof — that the bishops were involved in matters that were foreign to their office; and that they wronged God in making his authority and command a pretext for turning aside from their proper calling. The evil, however, was in some degree excusable, but as for the profane custom, which has come to prevail in the Papacy, it were the height of baseness to excuse or defend it.
(327) “ Sainct Ambrose ne touche ne ciel ne terre (cornroe on dit) en l’exposition de ces mots;” — “St. Ambrose touches neither heaven nor earth (as the expression is) in the exposition of these words.” — Our Author’s meaning seems to be that Ambrose hangs in suspense, or gives no decided opinion. — Ed.
(328) “ Les gens profanes et infideles;” — “Profane and unbelieving persons.”
(329) “ Car ce seroit vne facon de parler bien maigre et de peu de grace, d’appeler ainsi les infideles;” — “For it were a very meager and awkward way of speaking, to describe unbelievers in this manner.”
(330) “ Sainct Paul;” — “Saint Paul.”
Fuente: Calvin’s Complete Commentary
(4) If then ye have judgments. . . .Better, If, however, you choose to have judgments to be given on matters of this life. The last words show that the questions which are alluded to are purely worldly and not spiritual matters. The Apostle subsequently urges that such disputes ought not to arise at all amongst Christians, and that if they do they ought to be settled by the interposition of some mutual friend. Here he says, with something of sarcasm, The very meanest of those who are to be exalted above angels, and to be judges of spiritual existences, is of sufficient authority to settle such matters as you are bringing before legal tribunals.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Least esteemed Alford truly calls this “a lofty irony.” And yet it implies a divine truth. Earthly matters are comparatively trifles in the light of eternity; and he who is a priest and king, through Christ, unto God, might easily trust a trifle of time to be decided by the humblest brother king. Yet the next verse shows that St. Paul is not seriously advising them to trust their disputes to the arbitration of incompetent hands.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘If then you have to judge things pertaining to this life, set those to judge who are of no account in the church (or ‘do you set to judge those—’). I say this to move you to shame. Is it so that there cannot be found among you one wise man who will be able to decide between his brothers, but brother goes to law against brother and that before unbelievers?’
In Judaism the synagogues were given various powers of judging and making decisions and to a limited extent these were accepted by the law. Thus Paul is aligning Christian churches with the synagogue, and as the outside world still saw Christians as a type of Jew, their judgments too might have been found acceptable by the law. But Paul’s case goes far beyond this.
‘Set those to judge who are of no account in the church.’ This may be Paul’s way of saying ironically that in their case those whom they least value are probably those who would give the fairest judgment because the more prominent themselves behave in such a way as to exalt the wrong people.
Alternately, ‘Do you set to judge those who are of no account in the church?’ The question then is asking whether they really think that the church should use as judges ‘those of no account’ from God’s point of view. Surely they should look to those respected and chosen by God. It is seeking to give them assurance that they can rather trust their church leaders to do the right thing.
A third possibility is that ‘those — of no account’ refers to pagan judges, that is, of no account when it comes to decisions between Christians, of no account under the Kingly Rule of God. The use of these judges by a Christian would then suggest that they did not think that there was even one person in the church fit enough to judge.
Whichever is true Paul is bringing home the fact that their behaviours shows that they have a poor view of their own church. It would seem that the Corinthian church had this as a special problem because they had so many well-to-do church members and businessmen who were constantly in dispute with each other. And by their actions they were bringing Christianity into disrepute.
‘If then you have to judge things pertaining to this life.’ There seems to be a hint here in the ‘if’ that in most cases it should not be necessary to do this in the courts if they are living as true Christian brothers. Would brothers in a family behave in such a way?
‘One wise man who will be able to decide between his brothers.’ There may, however, be a dispute between brothers, although it should not be. Then surely it is better to go to a member of the ‘family’ to decide the case. Can they really doubt that, with so much wisdom of words among them, there is someone wise enough to do it?
‘Brother goes to law against brother.’ This is even worse. They cannot settle their dispute reasonably. ‘Before unbelievers’. The greatest shame of all. They are accounting unbelievers as better able to achieve what is right than Christians, and humiliating their Christian brother publicly, and at the same time making clear to the world how badly Christians can behave. Note the downward progression.
‘Is it so that there cannot be found among you one wise man who will be able to decide between his brothers, but brother goes to law against brother and that before unbelievers?’
The Greek is difficult to us. This might mean, ‘you appoint unsuitable Christians, is it in order that you can demonstrate the church’s unfitness to judge?’ Or it may mean, ‘You appoint pagan judges. Is this in order that no one will arise who is wise enough in the church circle to act as judge?’ Either way it is condemned. They should be striving with all their might to ensure that the church is able to judge such matters. For otherwise brother goes to law against brother before unbelievers, those who by their unbelief have demonstrated that they cannot be trusted to decide rightly about sin, and that is a shameful thing.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 6:4. If then ye have judgments If therefore you have controversies relating to affairs of this life, do you set them to judge, who are of no esteem in the church;that is to say, the heathen magistrates? Some critics say that the word , rendered judgements, like , signifies judicial courts, not causes; and they would render the passage thus: Appoint secular judicatories, if you have in the church this contemptible sort of men, who are so ready to go to law, 1Co 6:7. But the first interpretation seems preferable. SeeBp. Overall, Camerarius, Knatchbull, Limborch, and Elsner. Mr. Locke observes, that there was among the Jews Concessus triumviralis authenticus, an authentic court of judicature governed by three judges, who had authority, and could hear and determine causes, ex officio,by virtue of their office: and there was also another Concessus triumviralis, chosen by the parties. The latter court, though not authentic, in the before-mentioned sense, could judge and determine the causes referred to it; and the members of this court were they whom St. Paul calls here , judices non authenticos; that is, “Referees chosen by the parties.” That he does not mean by the original those who are least esteemed, is plain from the next vers
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 6:4 . . . [905] ] takes up . at once again with emphasis. Comp Herod. vii. 104: .
The sentence may be understood as a question (of astonishment), so de Wette, Tischendorf, Ewald, al [907] ; or as a reproachful statement , so Lachmann. The former, if . . be correctly explained, corresponds best with the whole structure of this animated address (see on 1Co 6:3 ). is the simple accordingly, thus . [908] are here also not lawsuits , but judicia , as in 1Co 6:2 . The meaning therefore is: If ye then have courts of trial as to private matters, i.e. if ye are in such circumstances as to have to hold courts of that kind. Comp Dem. 1153. 4 : , qui lites habent administrandas . Hofmann’s rendering is a most involved one, making . . predicate to . . ., and . a parenthetical clause , to which we are to supply as its object . [910]
] do ye instead of taking some from among yourselves for this purpose set those down , etc.? namely, upon the judgment-seat as judges, which follows from . Comp Plato, Legg. ix. p. 873 E; Dem. 997. 23; Polyb. ix. 33. 12. It is the indicative , and the . . . are the heathen . So in substance Valla, Faber, Castalio, Luther, Calovius, Wolf, al [912] , including Pott, Flatt, Heydenreich, Schrader, Rckert, Olshausen, de Wette, Ewald, Maier, Neander, Weiss; Osiander is undecided. To this it is objected that . does not suit heathen magistrates, and that . , indicates the . as members of the church (see especially Kypke, II. p. 201). But neither objection is valid; for the term is purposely selected as significant of the strange audacity shown in making the matter in dispute dependent on the decision of a heathen court, and that in special keeping with the contrast ( .), while the text does not give . Moreover, by . ., Paul does not mean to describe the contempt for the heathen as justifiable (Hofmann’s objection), but simply as existing , as a fact, however, the universal existence of which made the absurdity of the procedure here censured very palpable. Other interpreters make . imperative , and the . members of the church held in small account: take (rather) minimos de piorum plebe as arbiters. So the Vulgate, Peschito, Chrysostom, Theodoret, Theophylact, Erasmus, Beza, Vatablus, Calvin, Grotius, Estius, Bengel, Wetstein, Hofmann, al [913] But not to speak of the rather generally supplied from imagination, nor of the fact that to designate those less capable of judging as . . . . would be far from wise, and likely to lend countenance to the specially Corinthian conceit of knowledge, if this were the true sense, Paul would have had to lay stress upon the church-membership of the despised persons, and must have written at least . . . For . . . are those who are despised in the church , which leaves it altogether to the context to decide whether they themselves belong to the church or not. Now, that the latter is the case here is shown by 1Co 6:1-2 , and especially by 1Co 6:5 : . Arrangements of words like . . for . . . are common enough in classical writers also. See Khner, a [914] Xen. Anab. iv. 2. 18.
] with an emphasis of disdain. See Dissen, a [915] Dem, de Cor. p. lii. f., 225; Krger, Anab. i. 6. 9; Ellendt, Lex Soph. II. p. 460.
[905] . . . .
[907] l. and others; and other passages; and other editions.
[908] Introducing the more detailed development of the thought to which expression had been given already. See Baeumlein, Partik . p. 181.
[910] How meaningless this would be! Moreover, see below. Comp. also Laurent. neutest. Stud. p. 127.
[912] l. and others; and other passages; and other editions.
[913] l. and others; and other passages; and other editions.
[914] d refers to the note of the commentator or editor named on the particular passage.
[915] d refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
Ver. 4. If then ye have judgments ] As the Corinthians, being many of them merchants, had many lawsuits. But if men’s hearts were not bigger than their suits, there would not be half so many.
Who are least esteemed ] Rather than go to law before heathen judges. The lowest, if of any judgment, are high enough for such a purpose. Why should those sordida poscinummia, qui latrocinia intra moenia exercent, as Columella hath it, those Crumenimulgae, the unconscionable lawyers, make a spoil of us; and then when they die, build hospitals for fools, as one of them did, saying, Of fools I got my estate, and to fools I will leave it. Of those that go to law, we may well say, as Charondas once did of those that go to sea, Se non mirari qui semel mare ingressus sit, sed qui iterum, that he marvelled not at those that went once, but at those that would go again.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] is emphatically repeated, as being the only sort of which were in question here. Meyer compares Herod, vii. 104, , and Aristoph. Ran. 287 f.
, ‘ immo vero ,’ reff. (see below). It corrects a foregoing misapprehension: so Soph. d. Col. 31, “ ;” “ .” Hartung, Partikell. ii. 400. See also Moulton’s Winer, p. 556, note 2.
, again, not matters to be judged , but judgments : the matters about which, are expressed in .
The following words may be rendered in two ways: either, ( ) ‘ Yea, rather (so far from remembering your high prospect, of judging angels, your practice is), if ye have in hand judgments concerning civil matters, those men who are of no account in the church (viz. the heathen), those you set up (place on the bench) as judges ’ (i.e. by bringing your causes before them, you set them up as judges over you). occurs in this sense in Plato, Legg. ix. p. 873, , and Polyb. ix. 33. 12, cited above on . Thus, making . indicative, Valla, Castal., Luther, Calov., Wolf, al., Schrader, Rckert, Olsh., De Wette, Meyer. But ( ) Syr., Vulg., Chrys., Theodoret, Theophyl., Erasm., Beza, Calvin, Grot., Estius, Bengel, Wetst., al., take as imperative , and . . . as ‘ minimos de piorum plebe .’ So E. V.: set them to judge who are least esteemed in the church . And to this last interpretation I am inclined to accede, both from the context and from the arrangement of the words. The context is this: ‘Your office is to judge angels :’ mere business causes of this world are almost beneath your notice. If such causes arise among you (he continues in a lofty irony) set those to judge them who are of no account among you: do not go out of your own number to others to have them judged: the meanest among you is capable of doing it. Let it be noticed that he is passing to 1Co 6:7 , where he insists on the impropriety of . between Christians at all , and is here depreciating them ironically.
But the arrangement and construction of the words are even more strongly in favour of the imperative rendering. For (1) on the other, no account is given of the emphatic position of . (2) the is not so naturally rendered (see above) ‘yea rather your course is,’ as ‘yea rather let your practice be:’ it expresses more naturally a subjective correction, in the mind of the speaker, than an objective one: see below, ver.7. (3) if the sentence had referred to their existing practice of going before heathen tribunals, it would have been expressed not . , but . . . , as in 1Co 6:1 . (4) . are much more naturally the despised in (within) the church , than those who in (the estimation of) the church are held of no account . Meyer argues against this that it would be in this case . ., but surely he can hardly be serious, or I do not understand him rightly. (5) applies much better to the appointing judges over a matter among themselves, than to going before judges already appointed . (6) as to the objection that on this rendering the word ‘rather’ must be inserted, , it has no force, for no such supplement is required. The command is absolute, but given to shew them the absurdity of their going to law about at all, rather than bona fide .
Fuente: Henry Alford’s Greek Testament
1Co 6:4-5 a . 1Co 6:4 is rendered in three diff [912] ways, as ( a ) . . is taken to mean the heathen iudges , the of 1Co 6:1 whom the Church could not respect ( , in the eyes of; cf. 1Co 14:11 ); then becomes an indignant question “Do you set up these (as your judges)?” so Mr [913] , Hn [914] , Tisch., W.H [915] , R.V. text . The position of and the strain put upon its meaning speak against this view the Cor [916] Christians did not appoint the city magistrates; also the unlikelihood of Paul’s using language calculated to excite contempt toward heathen rulers. ( b ) The prevalent construction (Vg [917] , Syr., Bz [918] , Cv [919] , Bg [920] , Ed [921] , El [922] , Lt [923] , A.V., R.V. marg .) understands . . . . as the despised of the Church itself ( ., 1Co 3:21 , 1Co 4:6 ff. implies such a counterpart); then ’ is read as impv [924] , and P. says in sarcasm, “If you have lawsuits in secular affairs, set up the lowest amongst you (for judges of these low matters)!” however (see note on 2, and R.V. marg .) signifies not trials , nor matters of trial , but tribunals , and is therefore an unsuitable obj [925] to : are the things wanting to the Church, which P. is advising them to set on foot. Moreover, Paul would hardly speak of Christians as “despised” among their fellows, without some touch of blame for their despisers. ( c ) For these reasons, it is better, as Hf [926] suggests, to put the comma before , instead of after, , attaching . to this vb [927] and reading . . as a nom [928] (or acc [929] ) pendens to the sentence ( cf. Rom 8:3 , Heb 8:1 ; and Bm [930] , pp. 379 ff.): we thus translate, “Well then, for secular tribunals if you have men that are made of no account in the Church, set these on the bench!” That this prideful Church has such persons is undoubted; P. puts the fact hypothetically, as a thing one does not like to assume. throws into relief, by way of emphatic resumption, the . , “Unto your shame ( lit [931] for a shame to you) I say (it)”: this relates to the foregoing sentence ( cf. 1Co 15:34 ); it is a shame the Cor [932] Church should have members looked on with utter contempt ( cf. 1Co 12:21-25 ); but since it has, it is fitting that they should be its judges in things contemptible! P. writes with anger, whereas he did not, though he might seem to do, in 1Co 4:14 .
[912] difference, different, differently.
[913] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).
[914] C. F. G. Heinrici’s Erklrung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).
[915] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.
[916] Corinth, Corinthian or Corinthians.
[917] Latin Vulgate Translation.
[918] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).
[919] Calvin’s In Nov. Testamentum Commentarii .
[920] Bengel’s Gnomon Novi Testamenti.
[921]
[922] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .
[923] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
[924] imperative mood.
[925] grammatical object.
[926] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).
[927] verb
[928] nominative case.
[929] accusative case.
[930] A. Buttmann’s Grammar of the N.T. Greek (Eng. Trans., 1873).
[931] literal, literally.
[932] Corinth, Corinthian or Corinthians.
1Co 6:5 b . Laying aside sarcasm, the Ap. asks most gravely: “(Is it) so (that) there is no wise man found amongst you, who will be able to decide between his brothers?” intensifies the question ( cf. Gal 3:3 ) (Cm [933] ) “so utter a lack of men of sense amongst you Cor [934] , with all your talent and pretensions?” (1Co 1:5 , 1Co 3:18 , 1Co 4:10 ). , prp [935] with ellipsis of (Wr [936] , p. 96) there exists, is found (see parls.). (Hebraistic prpl [937] phrase) lit [938] “between his brother” a defective expression, as though due to confusion of with the more Hebraistic : an example of the laxity of Paul’s conversational Gr [939] ; unless, as Sm [940] conjectures, there is a “primitive error,” and should be corrected to .
[933] John Chrysostom’s Homili ( 407).
[934] Corinth, Corinthian or Corinthians.
[935] preposition.
[936] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).
[937]rpl. prepositional.
[938] literal, literally.
[939] Greek, or Grotius’ Annotationes in N.T.
[940]
Fuente: The Expositors Greek Testament by Robertson
If. App-118.
judgments. See 1Co 6:2.
set . . . to judge. Literally cause . . . to sit. Greek. kathizo. Compare Eph 1:20.
least esteemed = counted as nothing. Greek. exoutheneo. See Act 4:11.
in. App-104.
church. App-186.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] is emphatically repeated, as being the only sort of which were in question here. Meyer compares Herod, vii. 104, , and Aristoph. Ran. 287 f.
, immo vero, reff. (see below). It corrects a foregoing misapprehension: so Soph. d. Col. 31, ; . Hartung, Partikell. ii. 400. See also Moultons Winer, p. 556, note 2.
, again, not matters to be judged, but judgments: the matters about which, are expressed in .
The following words may be rendered in two ways: either, () Yea, rather (so far from remembering your high prospect, of judging angels, your practice is), if ye have in hand judgments concerning civil matters,-those men who are of no account in the church (viz. the heathen), those you set up (place on the bench) as judges (i.e. by bringing your causes before them, you set them up as judges over you). occurs in this sense in Plato, Legg. ix. p. 873, , -and Polyb. ix. 33. 12, cited above on . Thus, making . indicative, Valla, Castal., Luther, Calov., Wolf, al., Schrader, Rckert, Olsh., De Wette, Meyer. But () Syr., Vulg., Chrys., Theodoret, Theophyl., Erasm., Beza, Calvin, Grot., Estius, Bengel, Wetst., al., take as imperative, and . . . as minimos de piorum plebe. So E. V.: set them to judge who are least esteemed in the church. And to this last interpretation I am inclined to accede, both from the context and from the arrangement of the words. The context is this: Your office is to judge angels: mere business causes of this world are almost beneath your notice. If such causes arise among you (he continues in a lofty irony) set those to judge them who are of no account among you:-do not go out of your own number to others to have them judged: the meanest among you is capable of doing it. Let it be noticed that he is passing to 1Co 6:7, where he insists on the impropriety of . between Christians at all, and is here depreciating them ironically.
But the arrangement and construction of the words are even more strongly in favour of the imperative rendering. For (1) on the other, no account is given of the emphatic position of . (2) the is not so naturally rendered (see above) yea rather your course is, as yea rather let your practice be: it expresses more naturally a subjective correction, in the mind of the speaker, than an objective one: see below, ver.7. (3) if the sentence had referred to their existing practice of going before heathen tribunals, it would have been expressed not . , but . . . , as in 1Co 6:1. (4) . are much more naturally the despised in (within) the church, than those who in (the estimation of) the church are held of no account. Meyer argues against this that it would be in this case . ., but surely he can hardly be serious, or I do not understand him rightly. (5) applies much better to the appointing judges over a matter among themselves, than to going before judges already appointed. (6) as to the objection that on this rendering the word rather must be inserted, , it has no force, for no such supplement is required. The command is absolute, but given to shew them the absurdity of their going to law about at all, rather than bona fide.
Fuente: The Greek Testament
1Co 6:4. ) those who are even least esteemed in the church, any persons whatever rather than the heathen. Every one, even the least, is capable of taking on him the decision of even the greatest interests in external affairs [and therefore is able to come to a decision, not indeed according to the ancient laws of the heathens, but on the true principles of equity.-V. g.]-Comp. 1Co 1:28, 1Co 11:22, and therefore , set ye, is the imperative. [It was not, however, to be thought of to give way at all in that matter to the jurisdiction of heathen judges.-V. g.]
Fuente: Gnomon of the New Testament
1Co 6:4
1Co 6:4
If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?- The meaning of this verse has also been involved in doubt. Does it mean that the least experienced and efficient members of the church shall be set to judge these temporal affairs? This cannot be true as the following verse shows. Some think the question was asked to reproach them for setting heathen tribunals over them.
Fuente: Old and New Testaments Restoration Commentary
ye: 1Co 5:12
who: Act 6:2-4
least: The apostle perhaps meant that the meanest persons in the church were competent to decide the causes which they brought before the heathen magistrates.
Reciprocal: Gen 31:37 – set it here Mat 11:11 – he that Joh 16:11 – judgment 1Co 6:2 – the smallest 1Co 6:3 – pertain 1Co 15:19 – this Rev 2:26 – to him will I give
Fuente: The Treasury of Scripture Knowledge
1Co 6:4. If then ye have to judge things pertaining to this life, set them to judge who are of no account in the churchan ironical way of hinting that their differences were so petty that the poorest-witted among them were fit enough to deal with them.[1]
[1] To view this as a questionDo ye set, etc.?as some do, seems to us very unnatural.
Fuente: A Popular Commentary on the New Testament
It must be still obsreved, that the apostle, doth not go about to abolish the use of secular judgments, or condemn going to law; but only reproves the abuses that were found among them therein. Brother going to law with brother; that is, one Christian with another: and this not before a Christian but an heathen magistrate; by means whereof the Gentiles became acquainted with the covetousness, ambition, and revenge, which was among Christians, to the dishonour of God, and to the discredit of the gospel.
More particularly, the apostle farther censures and reproves them, first, for going to law about trifles and small matters; Are ye unworthy to judge the least matters? Should Christians thus implead one another before infidels for mere trifles? It seems it has been an ancient and too common fault, that every petty difference has pestered the tribunal.
Secondly, for their impleading and persecuting one another; it was with heat and passion, with impatience and impetuous anger. Going to law is one of those duties which is difficultly managed without sin; it is an hard matter for a man to right his estate, and not wrong his soul.
Thirdly, He reproves them, because they did not choose rather to put up with some wrongs, than right themselves by going to law? Why do ye not rather take wrong? why do ye not suffer yourselves to be defrauded?
Teaching us, that something should not only be hazarded, but parted with, for peace sake. Peace is a jewel worth our buying at a dearer rate than most men are willing to give for it; and a peaceable Christian will put up with many injuries patiently, rather than use extremity, referring his cause to Him that judgeth righteously; who very often in this life repays us what we part with for peace sake twice over. Blessed are the meek, they shall inherit the earth.
Fourthly, The apostle blames them for their precipitation and haste, in going to law one with another; the law should have been their last refuge after trial of all other means.
First, they should have referred it to their brethren; if they could not end it, then the law was open. But instead of this, as soon as any difference arose, they sent presently for a writ to the heathenish courts of judicature.
Fifthly, He blames the ignorance which was found amongst them, that there was no wise person found with them, who could compromise and compose differences before they went too far; 1Co 6:5. I speak it to your shame. Is it so, that there is not a wise man amongst you, that is able to judge between his brethren?
As if he had said, “What, will ye all stand and look on these unkind bickerings; and is there not one among you, that has so much skill as to quiet and compose them? I am really ashamed of it.”
Sixthly, He rebukes their slothfulness, together with their ignorance, that they were lazy as well as unskillful, and unwilling to interpose for the composing of their brethren’s differences. A little pains timely taken by us, may prevent abundance of strife and dissension between contending brethren. These are the principal faults which the apostle condemns in these Corinthians going to law: it is not the action, or thing itself, but the circumstances attending it, and the mismanagement of it, that is here condemned; which being rectified, law is no doubt lawful, whatever some erroneous persons have affirmed to the contrary.
Fuente: Expository Notes with Practical Observations on the New Testament
The Shame of Brother Going To Law Against Brother
If they had been called upon as a congregation to judge a matter concerning this life, the Christians having the least sense and experience would not have been left to make the decisions. Yet, they did much worse by calling on those outside the church to judge matters that should have been handled within the church ( 1Co 6:4 ).
The Corinthians were very proud of their knowledge. When Paul asked if there was not even one wise man among them, it was a stinging rebuke. By brother going to law with brother, they showed they had no respect for those who were in the church. Paul said their actions meant they had to go outside the church to find someone wise enough to resolve their problems ( 1Co 6:5-6 ).
Even before they went to court with one another, they were in the wrong. Christians ought never to reach such a stage in their problems. It takes bigger men to say they are sorry. Instead of enduring wrong, Paul said they were actually committing wrongs against one another. They should have been more concerned about others and less concerned about themselves ( 1Co 6:7-8 ; Php 2:4 ).
Fuente: Gary Hampton Commentary on Selected Books
Vv. 4. If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church!
Here is the practical conclusion from the foregoing argument; in its form there is a touch of irony. The already suggests that after what Paul is about to say, he will have something more to add of a graver character: the unsuitableness of law processes in themselves (1Co 6:6 seq.). It appears to me that the ought to be taken as imperative: Set up! as it has been by the old Greek commentators, the Vulgate, Calvin, Beza, Bengel, Hofmann, Edwards. If it is needed to have judgments on earthly things, set up the least of you, those who pass for the least intelligent: they will be good enough for this want. Luther and most moderns (Olshausen, de Wette, Rckert, Meyer, Heinrici) have rejected this sense and taken the verb as interrogative or exclamatory, applying the words, those who are least esteemed in the Church, to the heathen tribunals before which the Christians of Corinth went to crave justice: Do you then choose as your judges those who…? or: You set up as your judges those who…! This meaning seems to me inadmissible: 1. because of the , then, the natural meaning of which cannot in this case be preserved; 2. the term set up cannot, without doing violence to the meaning of the word, signify: to take as judges men already constituted such by others; 3. the phrase, them who are nothing esteemed in the Church, cannot in the apostle’s view apply to heathen. But Paul may well apply the term with a touch of irony to designate those of whom small account is made in their assemblies: Do not go and seek your first orators to make them arbiters in such cases, but take the least among you. 1Co 6:5 very naturally connects itself with this meaning.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?
Fuente: McGarvey and Pendleton Commentaries (New Testament)
4. Therefore if you indeed have judgments appertaining to this life, set those down as judges who are of no estimation in the church. This is simply scathing irony; as much as to say the most consummate gump among you is competent to decide your little, insignificant controversies over paltry pelf, if you will only look at the utter worthlessness of all your temporal interests, when contrasted with the infinitesimal glory of the eternal.
Fuente: William Godbey’s Commentary on the New Testament
Verse 4
Set them to judge who are least esteemed. The apostle proposes this not seriously, but speaks it, as he says in the 1 Corinthians 6:5, to their shame, that is, to show, in a clear light, how absurd was the course which they had pursued.
1 Corinthians 6:12,13. These verses are somewhat obscure. Paul evidently here passes to another subject, and the language used is generally considered as a sort of dialogue with one disposed to defend himself in his transgressions. Thus, all things are lawful for me, says the objector; to which Paul replies, that, admitting this, all things are not expedient. And so with the other clauses. This explanation, however, does not seem to be entirely satisfactory.
Fuente: Abbott’s Illustrated New Testament
1Co 6:4-6. Those who are despised: heathen judges, who, as ignorant of the wisdom which the Corinthian Christians conceived that they had obtained through the Gospel, were, in the church, looked down upon with contempt. By taking their disputes into courts of law Christians practically appoint heathens to be their judges. Paul asks with bitter irony, Is it because your matters of dispute are so small, as belonging merely to the present passing life, compared with the tremendous sentence yourselves will share in pronouncing-is it for this reason that you submit them to men on whom you look down with contempt as aliens from the kingdom of God and exposed to the condemnation of the great Day, to men worthy to decide only these trifling temporal matters?
To put you to shame: 1Co 15:34. It states Paul’s immediate aim; 1Co 4:14, his ultimate aim.
I say it: I ask the foregoing bitter question. Your conduct implies that to this degree your large church is destitute of wisdom, that there is not among you even one wise man who will be able as cases arise to judge etc.
Between his brother: viz. the one man who brings the complaint. This question was most humiliating. Just as in 1Co 3:1 ff Paul proves from the existence of the church-parties that they were incapable of the higher Christian teaching, so now from their lawsuits he infers that the whole church does not contain one wise man. 1Co 6:6 asserts as fact, in reply to Paul’s own question, the matter which gave rise to the question of 1Co 6:1.
Unbelievers; explains the unrighteous in 1Co 6:1.
Fuente: Beet’s Commentary on Selected Books of the New Testament
6:4 {4} If then ye have {c} judgments of things pertaining to this life, set them to judge who are {d} least esteemed in the church.
(4) The conclusion, in which he prescribes a remedy for this wrong: that is, if they end their private affairs between themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, he says, is sufficient. Therefore he does not condemn judgment seats, but shows what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate. For he does not speak of judgments, which are practised between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.
(c) Courts and places of judgments.
(d) Even the most abject among you.
Fuente: Geneva Bible Notes
The first part of this verse seems to refer to the disputes and judicial procedures the Christians should have used with one another rather than to the heathen law courts. The context seems to argue for this interpretation. Paul was speaking here of Christians resolving their differences in the church rather than in the civil law courts.
The second part of the verse is capable of two interpretations. Paul may have been speaking ironically, as the next verse may imply (cf. 1Co 4:8). If so, he may have meant that the Corinthians should select the least qualified people in the church to settle these disputes. His meaning in this case was that any Christian was capable of settling disputes among his brethren. He did not mean that the Corinthians should really choose as judges the most feebleminded Christians in the church. The statement is ironical. This is the interpretation of the NIV. [Note: See also Robertson and Plummer, p. 113.]
On the other hand he may have been asking a question rather than making an ironical statement. This is how the NASB translators took Paul’s words. In this case he was asking if the Corinthians chose as judges in their church disputes the members who had the fewest qualifications to arbitrate. The obvious answer would be no. They would choose the brethren with the best qualifications. This interpretation understands Paul as advocating the choice of the best qualified in the church forthrightly rather than ironically. This seems to me to be a better interpretation. [Note: See also Barrett, p. 137.]
A third possibility is that Paul really advocated the selection of the least qualified in the church for these judicial functions. He was not speaking ironically. The main argument against this view is its improbability. Why choose less qualified people for any job when better qualified people are available?