Exegetical and Hermeneutical Commentary of 1 Corinthians 6:5
I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
5. I speak to your shame ] ‘You are not to suppose me in earnest. I only say this to shame you for the undue value you set on the things of this life. Such matters might fitly be left to the decision of the most insignificant member of your community. But there is no necessity for that. Surely there are plenty of persons among you who are competent to settle such questions, and thus save you the scandal of carrying your disputes before the heathen, when you have pledged yourself to lead a life above such considerations.’
Fuente: The Cambridge Bible for Schools and Colleges
I speak to your shame – I declare that which is a reproach to you, that your matters of dispute are carried before pagan tribunals.
Is it so … – Can it be that in the Christian church – the church collected in refined and enlightened Corinth – there is not a single member so wise, intelligent and prudent that his brethren may have confidence in him, and refer their causes to him? Can this be the case in a church that boasts so much of its wisdom, and that prides itself so much in the number and qualifications of its intelligent members?
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Is it so, that there is not a wise man among you?] Have you none among yourselves that can be arbitrators of the differences which arise, that you go to the heathen tribunals?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I do not speak this, as if I would have you make choice of the meanest persons among you to arbitrate and determine all matters that may be in difference between you; but it would be a shame to you if, amongst you all, there could not be found one man whom you can judge wise enough to determine differences between you about things of this life, without bringing one another into pagan courts, to the reproach and scandal of the religion which you profess: make use of any, yea, the meanest Christians, in such judgments, rather than infidels and unbelievers, who will make use of your differences to the reproaching of the holy name of God.
Now therefore there is utterly a fault among you, because ye go to law one with another; not that it is simply unlawful for men to make use of human laws, and courts, and methods of judicature; for even the laws of men are good, if they be lawfully used: and the word here used by the apostle is , which signifieth rather an impotency or weakness of mind and affections, a defect or diminution from perfection, than any scandalous sin. Going to law with brethren (though lawful in itself) may be made unlawful by circumstances:
1. When it is before judges that are unbelievers, so as mens going to law before them tends to the reproach of religion, the credit and reputation of the gospel ought to be dearer to us than any little secular concern. This was the case in this place.
2. When it is for little matters, such as a coat or a cloak. It is against the law of charity to do another a great wrong to recover to ourselves a little that is our right.
3. When we cannot do it without wrath, anger, impatience, covetousness, or desire of revenge. It is a thing possible to go to law without sin, but what very few do, through that corruption which cleaveth to corrupt nature.
Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? It is therefore far more becoming conscientious Christians to take a little wrong, and to suffer themselves to be cheated of their right, especially under such circumstances, where the credit of the gospel and religion must lose more than they can get. And to do otherwise speaks , a defect or imperfection in Christians, and is not without its guilt. If, by their contentiousness, they do not show themselves so bad as some would make them, who hold all contendings at law amongst Christians unlawful, yet they do not show themselves so good as the rule of Christianity requireth them to be, Mat 5:39,40; Lu 6:29; Rom 12:19.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. your shameThus he checkstheir puffed-up spirit (1Co5:2; compare 1Co 15:34).To shame you out of your present unworthy course of litigation beforethe heathen, I have said (1Co 6:4),”Set the least esteemed in the Church to judge.” Bettereven this, than your present course.
Is it so?Are you insuch a helpless state that, c.?
not a wise manthoughye admire “wisdom” so much on other occasions (1Co 1:51Co 1:22). Paul alludes probablyto the title, “cachain,” or wise man, applied toeach Rabbi in Jewish councils.
no, not onenot evenone, amidst so many reputed among you for wisdom (1Co 3:18;1Co 4:6).
shall be ablewhenapplied to.
brethrenliterally,”brother”; that is, judge between brother and brother. Aseach case should arise, the arbitrator was to be chosen from the bodyof the church, such a wise person as had the charism, or gift, ofchurch government.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I speak to your shame,…. Not that they did set such persons to judge, but that they did not; and instead of so doing went to law with their brethren before the unjust:
is it so that there is not a wise man among you? this also the apostle speaks to their shame, who had so much gloried in their wisdom, and boasted of their parts and abilities to the contempt of others, and even of the apostle himself; and yet acted as if there was not a wise man among them capable of judging and determining trivial matters, but they must carry them before unconverted persons:
no not one that shall be able to judge between his brethren? for though the above mentioned benches consisted of three persons, yet the contending parties might choose one man to be an arbitrator and judge between them. The rule with the Jews was this f;
“pecuniary judgments are by three, but if he is authorised or approved by the majority, , “he may judge alone”. Says R. Nachman, as I judge pecuniary judgments alone; and so says R. Chaijah, as I judge pecuniary punishments alone.”
f T. Bab. Sanhed. fol. 5. 1. Maimon. Hilch. Sanhed. c. 5. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
I say this to move you to shame ( ). Old word from , to turn in (1Co 4:14 which see). In N.T. only here and 15:34.
One wise man (). From sarcasm to pathos Paul turns.
Does there not exist (, short form for )? With double negative —, expecting the answer yes. Surely
one such man exists in the church.
Who (). Almost consecutive in idea, of such wisdom that he will be able.
To decide between his brethren ( ). is to judge or decide (first aorist active infinitive of and (two) carries on the idea of between. Then makes it still plainer, in the midst as
arbitrator between brother and brother like (Ge 23:15). It is even so a condensed expression with part of it unexpressed ( ) between brother and his brother. The use of has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.
Fuente: Robertson’s Word Pictures in the New Testament
To your shame [ ] . Lit., I speak to you with a view to shame; i e., to move you to shame, as Rev. See on ch. 1Co 4:14. To judge [] . Rev., better, decide; by arbitration.
Fuente: Vincent’s Word Studies in the New Testament
1) I speak to your shame. (pros entropen humin lego) for shame to you – I say. Paul desired to cause the Corinth brethren to feel shame and guilt for, and to turn from their selfish hurtful behavior.
2) Is it so, that there is not a wise man among you? (Greek houtos) thus, or is it this way (ouk eni en humis oudeis sophos) there is not even one wise person among you a person of wisdom in judgment?
3) No, not one that shall be able to judge between his brethren? (hos dunesetai) who shall be capable (diakrinai) to judge discretely his brother? Paul desired that pragmatic, practical, business matters of difference or contention between brethren of the church be settled by council of disinterested or impartial brothers in the church.
Fuente: Garner-Howes Baptist Commentary
5. I speak to your shame The meaning is — “If other considerations do not influence you, let it at least be considered by you, how disgraceful it is to you that there is not so much as one among you who is qualified to settle an affair amicably among brethren — an honor which you assign to unbelievers Now this passage is not inconsistent with the declaration which we met with above, when he stated that he did not make mention of their faults with the view of shaming them, (1Co 4:14,) for instead of this, by putting them to shame in this manner, he calls them back from disgrace, (331) and shows that he is desirous to promote their honor. He does not wish them, then, to form so unfavorable an opinion of their society, as to take away from all their brethren an honor which they allow to unbelievers
(331) “ Il les garde de tomber en reproche;” — “He guards them against falling into reproach.”
Fuente: Calvin’s Complete Commentary
(5) I speak to your shame.Better, I say this to cause you to feel ashamed. From the latent irony of the previous words, the Apostle turns to ask solemnly whether it be a fact that in the whole Christian community at Corinth, which boasted of their superior wisdom, there is not to be found even one man sufficiently esteemed for his wisdom to be trusted by the brethren with the settlement of their disputes.
Shall be able to judge. . . .Better, shall be able to arbitrate, in contrast to the going to law of the next verse, the words for these two expressions being different in the original.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Your shame He has shown them the high ideal of their state in Christ to humiliate them for debasing that ideal before heathen magistrates.
Able to judge On the level of plain, literal thought, St. Paul here advises them to place their disputes before some competent Christian arbiter.
Fuente: Whedon’s Commentary on the Old and New Testaments
The apostle’s reproof:
v. 5. I speak to your shame. Is it so that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
v. 6. But brother goeth to law with brother, and that before the unbelievers.
v. 7. Now, therefore, there is utterly a fault among you because ye go to law one with another. Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?
v. 8. Nay, ye do wrong, and defraud, and that your brethren. No wonder that Paul, under such circumstances, must call out shame upon them; their conduct is disgraceful and altogether unbecoming that of meek and charitable Christians. And he stresses this point still more: To this point have matters progressed that there is not one wise man among you who could make a decision between his brothers? Was there not a single man with enough experience to arbitrate a matter when a cause came up? He concludes that there is evidently no such man, since one brother is involved in litigation with another, and that before the unbelievers! If there were but one man in the congregation wise enough to settle such matters in private, surely they would have called him in to decide the disputes And so they air their grievances against one another before the unbelieving magistrates. Was not that equivalent to a confession of bankruptcy?
Paul now lays bare the real root of the matter: It is indeed altogether a detriment to you, a bad thing all around, that you have lawsuits. From the very start it is a defeat for them, morally speaking, that it ever comes to that pass, that their differences ever rise to that pitch. Their case is lost before they have ever entered the court, and their action represents a sinking down from the high standard of pure Christian feeling. The cause of Christianity is bound to be harmed by such behavior, for the Gentiles will naturally judge the moral worth of the movement by the evidence of its power in the lives of the Christians. How the believers of all times should conduct themselves in cases which might develop into lawsuits according to the common experience of mankind, the apostle states in the more striking form of questions: Why do you not rather suffer injustice? Why do you not rather submit to fraud? Paul here reproduces the teaching of Jesus, Luk 6:27-35. In following the example of Jesus and of Paul, the believers will be constrained at all times to suffer injustice rather than to afflict injustice. But the litigious members of the Corinthian congregation had not yet reached this stage of unselfish love: It is rather that you commit wrong and defraud, deprive your neighbor of that which is his, and that, literally, to your brethren! The spiritual relationship which obtains between believers should make them all the more willing to yield to their brother in love, but instead of that they provoke quarrels, they inflict wrong. “Paul here does not attack the court, but the fault of the heart that a brother summoned the other before the secular court, namely, before enemies of the faith. For to invoke justice and to seek the sustenance of life he does not prohibit, else a master would not be permitted to tear the lamb away from the wolf. They, however, sought their own vengeance; they tried to bring disgrace upon their brother. But this text means to teach us that not eagerness or desire for vengeance should be our motive for appealing to the judge for help, but rather justice and necessity.”
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 6:5. A wise man If St. Paul uses this word in the sense of the synagogue, it signifies a rabbi, or one ordained, and so capacitated to be a judge; for such were called wise men. If in the sense of the Greek schools, then it signifies a man of learning, study, and parts. If it be taken in the latter sense, it may seem to be used with some reflection on their pretences to wisdom. See Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 6:5 . . ] is to be referred, as is done by Lachmann, Tischendorf, Neander, and Hofmann, to 1Co 6:4 , comp 1Co 15:34 (it is commonly referred to what comes after), so that the following question unfolds the humiliating consideration involved in 1Co 6:4 . The address thus acquires more point and impressiveness.
] belongs not to (Hofmann), but to . . [917] , and sums up the state of things: sic igitur, rebus ita comparatis , since you . See Bornemann in Rosenmller’s Repert. II. p. 245 ff.; Hermann, a [918] Viger. p. 933. C. Fr. Hermann, a [919] Lucian. de hist. conscr. p. 161. It is otherwise understood by Chrysostom, Theophylact, Luther, al [920] , including Flatt, Billroth, Rckert, Olshausen, Ewald, who make it: so much, so completely is there lacking, etc. But it is only the definition of mode , not of degree , that will suit the absolute negation of this clause, intensified as it is by .
Regarding , see on Gal 3:28 . The carries point against the Corinthian self-conceit.
] ne unus quidem . “Quod est vehementius,” as Erasmus well puts it, “cum sitis tum multi.” See on Joh 1:3 , and Krger, Anab. iii. 1. 3; Bornemann and Poppo, a [921] Cyrop. ii. 1. 21. Comp non ullus (Khner, a [923] Cic. Tusc. i. 39. 94) nemo unus (Locella, a [924] Xen. Eph. p. 137). Frequent in Isocr., see Bremi, I. Exc. iii.
] purely future in force: who (as cases shall occur) will be able .
] to judge , as arbitrator.
. . ] between (LXX. Gen 16:5 ; Exo 11:7 ; Eze 22:26 ; Isa 57:11 ; Mat 13:25 ; Theocr. xxii. 21; Strabo, xi. 5. 1, p. 503; Polyb. x. 48. 1, v. 55. 7) his (Christian) brother . The expression, . , is meant to put to shame . The singular is used for this reason, that must mean the plaintiff who brings on the lawsuit (not the defendant , as Ewald would have it), between whom (and, as is obvious, the defendant) the arbitrator, called into requisition by the bringing of the suit, pronounces his decision. Were the plural employed, that would indicate the two litigants generally, but not the party bringing on the suit in particular. Hofmann, contrary to the plain meaning of the words, understands the phrase of the self-decision of the individual demanding or refusing, namely, as to the point where his right ceased and his wrong began. In that case, Paul, if he wished to be intelligible, would have required to say something like this: . Moreover, (or , as Hofmann reads) would militate against this view, seeing that it contains what would be, according to 1Co 6:1 , a disproportionate accusation, if the meaning is not, “not a single man fitted to be an arbitrator .”
The reading, . . (Syr [925] Arr.), is an interpretation, although recommended by Grotius and again by Laurent.
[917] . . . .
[918] d refers to the note of the commentator or editor named on the particular passage.
[919] d refers to the note of the commentator or editor named on the particular passage.
[920] l. and others; and other passages; and other editions.
[921] d refers to the note of the commentator or editor named on the particular passage.
[923] d refers to the note of the commentator or editor named on the particular passage.
[924] d refers to the note of the commentator or editor named on the particular passage.
[925] yr. Peschito Syriac
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
Ver. 5. No, not one that shall be able ] Our late judge Dier, if there came any controversies of poor men to be tried before him, would usually say, that either the parties are wilful, or their neighbours uncharitable, because their suits were not quietly ended at home. (The Practice of Quietness.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5. ] . . refers to the ironical command in 1Co 6:4 I say this to put you to shame .
] Is there so completely a lack of all wise men among you . He now suggests the more Christian way of settling their differences, viz. by arbitration : and asks, ‘Are you come to this, that yon are obliged any at all,’ have you no wise man among you (the rec., , would be ‘quod est vehementius, cum sitis tam multi.’ Erasm.) who shall be able (in such event) to decide (as arbitrator) between his brother (i.e. his brethren)? This last is a harsh method of expression, and apparently only to be accounted for by the singular form of having attracted the other into the singular likewise, so that instead of . , we have . . . . But it is not without use: it prevents the apparent inference, which might be made if were used, that one wise man was to be appointed universal arbitrator, and confines the appointment of the arbitrator to each possibly arising case respectively.
Fuente: Henry Alford’s Greek Testament
to. App-104.
shame. Greek. entrope. Only here and 1Co 15:34. Compare the verb in 1Co 4:14.
Is it so. Greek. houtos. Emph. standing fist in the sentence. It may be rendered “Has it come to this? “
among. App-104.
no, not one. Greek. oude (not even) heis (one): but the texts read oudeis, no one.
judge. App-122.
between = in (Greek. ana. App-104.) the midst of.
brethren = his brother.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] . . refers to the ironical command in 1Co 6:4-I say this to put you to shame.
] Is there so completely a lack of all wise men among you. He now suggests the more Christian way of settling their differences, viz. by arbitration: and asks, Are you come to this, that yon are obliged any at all,-have you no wise man among you (the rec., , would be quod est vehementius, cum sitis tam multi. Erasm.) who shall be able (in such event) to decide (as arbitrator) between his brother (i.e. his brethren)? This last is a harsh method of expression, and apparently only to be accounted for by the singular form of having attracted the other into the singular likewise, so that instead of . , we have . . . . But it is not without use: it prevents the apparent inference, which might be made if were used, that one wise man was to be appointed universal arbitrator,-and confines the appointment of the arbitrator to each possibly arising case respectively.
Fuente: The Greek Testament
1Co 6:5. , to your shame) The puffed up spirit [ch. 1Co 5:2] of the Corinthians is hereby checked: Comp. 1Co 15:34.-, a wise man) They admired wisdom on other occasions, and wisdom produces the ability for judging between brethren in deciding causes.- , not even one) Even the least among believers is a wiser and more desirable judge than an ungodly man.-) the future; shall be able if he be applied to.-) to determine between parties. It differs from , to judge.-, a brother) The singular for the plural, to denote how easy a matter it is; he wishes that the plaintiff and the defendant should settle the dispute between themselves, without any interference on the part of the judge.
Fuente: Gnomon of the New Testament
1Co 6:5
1Co 6:5
I say this to move you to shame.-He shames them for leaving the Christian tribunals and going before those notorious for their mercenary character as were the civil.
What, cannot there be found among you one wise man who shall be able to decide between his brethren,-By their course they said this, and it was a slander and a reproach in the church. They boasted of their knowledge and spiritual gifts and acted as if there was not a prudent and intelligent person among them competent to settle their differences.
Fuente: Old and New Testaments Restoration Commentary
to your: 1Co 4:14, 1Co 11:14, 1Co 15:34
Is it: 1Co 3:18, 1Co 4:10, Pro 14:8, Jam 1:5, Jam 3:13-18
Reciprocal: Gen 31:37 – set it here 2Ch 11:4 – against Job 12:2 – ye are the people Job 17:10 – for I Psa 14:3 – there Mic 3:1 – Is it Mar 8:21 – How Rom 12:16 – Be not 1Co 10:15 – General 2Co 11:29 – and I burn
Fuente: The Treasury of Scripture Knowledge
1Co 6:5-6. This paragraph, following immediately upon the statement of the preceding one, shows that it was not an instruction as to what they should do, but was a criticism in question form of what they were doing, which Paul says was shameful.
Fuente: Combined Bible Commentary
1Co 6:5. … Is it so, that there is not one wise man among you? who, etc.: Abounding in gifts, and boasting of your wisdom, are ye incompetent to settle your own small disputes? The principle of arbitration is here suggested; but courts of arbitration are a modern invention.
Fuente: A Popular Commentary on the New Testament
Vv. 5, 6. I speak to your shame: is it so that there is not a wise man among you, no not one, that shall be able to judge between his brethren! 6. But brother goeth to law with brother, and that before the unbelievers.
The first words of 1Co 6:5 may bear on what precedes; in that case they signify: I am certainly not opposed to your choosing capable men as arbiters; I have only spoken as I have done (1Co 6:4) to make you ashamed, by showing how little importance I attach to those wretched interests for which you do not scruple to compromise the honour of the Church. But the following takes a more serious and definite meaning, if the first proposition is connected with what follows, 1Co 6:5 : Thus then I say this to your shame in your Church of wise men, not a wise man capable of pronouncing on such affairs! The proper reading is (abbreviation of ), there is not there.
The Alex. read: not a wise man; the Greco-Lat.: not a single wise man; the T. R.: no wise man, not even one; the last reading is preferable, at least in point of sense.
The aorist here signifies: to decide summarily, settling the question with a stroke of the pen. It is a case of arbitration, not a law process. The expression is evidently incomplete; the , between, supposes a regimen formed of two terms: between a brother (the plaintiff) and his brother (the accused); comp. Gen 16:5; Exo 11:7; Exo 26:33 (in the LXX.). Either the second term was understood, or it might be supposed that by an elliptical form of the word his brother was put for: the claim of his brother. The word , to distinguish, decide, would then signify: to separate between the true and the false in this claim. In any case the meaning is: No law pleading! The word of an arbiter, let that be final! In this mode of expression there is a sort of disdain for the object of contention.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
I say this to move you to shame. [If called on as a church to judge any matter, would you choose its simpletons and numbskulls as judges? I ask this to make you ashamed, for ye do even more foolishly when you submit your cases to worldlings, who are even less competent judges.] What, cannot there be found among you one wise man who shall be able to decide between his brethren,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
5. I speak to your shame. Is there not some wise man among you who shall be able to judge between brother and his brother? The answer is in the affirmative. The Lord will raise up some Moses among you if you will give Him a chance, who will be fully competent to adjudicate and finally settle all your little controversies involving temporal interests.
Fuente: William Godbey’s Commentary on the New Testament
6:5 {5} I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
(5) He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.
Fuente: Geneva Bible Notes
What was to the Corinthians’ shame? It was that by going into secular courts to settle their church problems they seemed to be saying that there was no one in their church wise enough to settle these matters. Certainly they could count on the Holy Spirit to give them the wisdom and the proper spirit they needed to do this (cf. Joh 14:26; Joh 16:13).
"A church has come to a pretty pass when its members believe that they are more likely to get justice from unbelievers than from their own brothers." [Note: Ibid., p. 138.]
Clearly this church did not understand its identity as an eschatological community nor did it demonstrate much concern about its witness to the world.
"Every Jewish community throughout the Roman Empire and beyond its frontiers had its own bet-din, its own competent machinery for the administration of civil justice within its own membership; the least that could be expected of a Christian church was that it should make similar arrangements if necessary, and not wash its dirty linen in public." [Note: Bruce, 1 and 2 Corinthians, p. 59.]