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Selected Verse: 1 Corinthians 6:7 - American Standard
Verse |
Translation |
Text |
1Co 6:7 |
American Standard |
Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded? |
|
King James |
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? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
utterly a fault--literally, "a shortcoming" (not so strong as sin). Your going to law at all is a falling short of your high privileges, not to say your doing so before unbelievers, which aggravates it.
rather take wrong-- (Pro 20:22; Mat 5:39-40); that is, "suffer yourselves to be wronged." |
Notes on the Bible, by Albert Barnes, [1834] |
There is utterly a fault - There is ALtogether a fault; or you are entirely wrong in this thing.
That ye go to law ... - That is, in the sense under discussion, or before pagan magistrates. This was the point under discussion, and the interpretation should be limited to this. Whatever may be the propriety or impropriety of going to law before Christian magistrates, yet the point which the apostle refers to was that of going to law before pagans. The passage, therefore, should not be interpreted as referring to all litigation, but only of that which was the subject of discussion. The apostle says that that was wholly wrong; that they ought by no means to go with their causes against their fellow Christians before pagan magistrates; that whoever had the right side of the question, and whatever might be the decision, "the thing itself" was unChristian and wrong; and that rather than dishonor religion by a trial or suit of this kind they ought to be willing to take wrong, and to suffer any personal and private injustice. The argument is, that greater evil would be done to the cause of Christ by the fact of Christians appearing before a pagan tribunal with their disputes than could result to either party from the injury done by the other - And this is probably always the case; so that although the apostle refers here to pagan tribunals the same reasoning, on the principle, would apply to Christians carrying their causes into the courts at all.
Why do ye not rather take wrong? - Why do ye not suffer yourself to be injured rather than to dishonor the cause of religion by your litigations? They should do this:
(1) Because religion requires its friends to be willing to suffer wrong patiently; Pro 20:22; Mat 5:39-40; Rom 12:17, Rom 12:19; Th1 5:15.
(2) because great injury results to the cause of religion from such trials. The private wrong which an individual would suffer, in perhaps all cases, would be a less evil on the whole than the public injury which is done to the cause of piety by the litigations and strifes of Christian brethren before a civil court.
(3) the differences among Christians could be adjusted among themselves, by a reference to their brethren. In 99 cases out of 100, the decision would be more likely to be just and satisfactory to all parties from an amicable reference, than from the decisions of a civil court. In "the very few" cases where it would be otherwise, it would be better for the individual to suffer, than for the cause of religion to suffer. Christians ought to love the cause of their Master more than their own individual interest. They ought to be more afraid that the cause of Jesus Christ would be injured than that they should be a few pounds poorer from the conduct of others, or than that they should individually suffer in their character from the injustice of others.
To be defrauded? - Receive injury; or suffer a loss of property. Grotius thinks that the word "take wrong" refers to personal insult; and the word "defrauded" refers to injury in property. Together, they are probably designed to refer to all kinds of injury and injustice. And the apostle means to say, that they had better submit to any kind of injustice than carry the cause against a Christian brother before a pagan tribunal. The doctrine here taught is that Christians ought by no means to go to law with each other before a pagan tribunal; that they ought to be willing to suffer any injury from a Christian brother rather than do it. And by implication the same thing is taught in regard to the duty of all Christians, "that they ought to suffer any injury to their persons and property rather than dishonor religion by litigations before civil magistrates." It may be asked then whether law suits are never proper; or whether courts of justice are never to be resorted to by Christians to secure their rights? To this question we may reply, that the discussion of Paul relates only to Christians, when both parties are Christians, and that it is designed to prohibit such an appeal to courts by them. If ever lawful for Christians to depart from this rule, or for Christians to appear before a civil tribunal, it is conceived that it can be only in circumstances like the following:
(1) Where two or more Christians may have a difference, and where they know not what is right, and what the law is in a case. In such instances there may be a reference to a civil court to determine it - to have what is called "an amicable suit," to ascertain from the proper authority what the law is, and what is justice in the case.
(2) when there are causes of difference between Christians and the people of the world. As the people of the world do not acknowledge the propriety of submitting the matter to the church, it may be proper for a Christian to carry the matter before a civil tribunal. Evidently, there is no other way, in such cases, of settling a cause; and this mode may be resorted to not with a spirit of revenge, but with a spirit of love and kindness. Courts are instituted for the settlement of the rights of citizens, and people by becoming Christians do not alienate their rights as citizens. Even these cases, however, might commonly be adjusted by a reference to impartial people. better than by the slow, and expensive, and tedious, and often irritating process of carrying a cause through the courts.
(3) Where a Christian is injured in his person, character, or property, he has a right to seek redress. Courts, are instituted for the protection and defense of the innocent and the peaceable against the fraudulent, the wicked, and the violent. And a Christian owes it to his country, to his family, and to himself, that the man who has injured him should receive the proper punishment. The peace and welfare of the community demand it. If a man murders my wife or child, I owe it to the laws and to my country, to justice and to God, to endeavor to have the law enforced. So if a man robs my property, or injures my character, I may owe it to others as well as to myself that the law in such a case should be executed, and the rights of others also be secured. But in all these cases, a Christian should engage in such prosecutions not with a desire of revenge, not with the love of litigation, but with the love of justice, and of God, and with a mild, tender, candid and forgiving temper, with a real desire that the opponent may be benefited, and that all his rights also should be secured; compare the notes on Rom. 13. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Now therefore (ἤδη μὲν οὖν)
Μὲν οὖν nay, as in Co1 6:4, at once looks back to the preceding thought, and continues it, bringing under special consideration the fact that brother goes to law with brother. Ἤδη already or at once is a temporal adverb, but with a logical force and enhancing the nay. The connection of thought is: Is there not one wise man among you who is competent to act as an arbitrator between brethren, so that christian brethren must needs take their differences into the civil courts and before heathen judges? Nay; such a proceeding at once implies the existence of a litigious spirit generally, which is unchristian, and detrimental to you.
Fault among you (ἥττημα ἐν ὑμῖν)
Only here and Rom 11:12. See note. Ἥττημα fault, is from ἥττων less. Lit., diminution, decrease. Hence used in the sense of defeat, Isa 31:8 : "Young men shall be discomfited lit., shall be for diminution." Similarly the kindred verb ἡττάομαι, in Co2 12:13, made inferior; and in Pe2 2:19, Pe2 2:20, overcome. See note there. Compare 2 Macc. 10:24. In classical Greek ἧττα means defeat, and is contrasted with νίκη victory by Plato and Thucydides. The meaning here is loss. Ἑν among is omitted by the best texts, so that we should read a loss to you, which Rev. gives in margin, reading in the text a defect in you. The spirit of litigation which runs into wrong and fraud (Co1 6:8) is a source of damage, resulting in forfeiture of the kingdom of God (Co1 6:9), and in loss of spiritual power.
Ye go to law (κρίματα ἔχετε)
Rev., more correctly, ye have lawsuits. Not the same phrase as in Co1 6:6. Κρίμα in the New Testament almost universally means judgment or decree, as Rom 5:16. See on Pe2 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus: "The matter (κρίμα) is not easy to judge. Choose me not as judge" ("Suppliants," 391). Here the meaning is legal proceedings, lawsuits. So in Septuagint, Job 31:13; Exo 23:6.
Suffer yourselves to be defrauded (ἀποστερεῖσθε)
Rev., more literally, "why not rather be defrauded?" In classical Greek the word means, 1. to rob or despoil. 2. to detach or withdraw one's self from a person or thing. Ἁποστερεῖν ἑαυτόν was a regular phrase for separation from civic life. So Oedipus says: "I, noblest of the sons of Thebes, have cut myself off (ἀπεστέρης ἐμαυτόν. Sophocles, "Oedipus Tyrannus," 1381). 3. To withhold or avert. So Io to Prometheus: "Do not, after proffering me a benefit, withhold it" ("Prometheus," 796). The maidens say: "May King Zeus avert the hateful marriage" (Aeschylus, "Suppliants," 1063). In the New Testament the word occurs five times. In Mar 10:19, defraud not is apparently Mark's rendering of the tenth commandment. According to the inner meaning of the commandment as conceived by Jesus, the coveting of another's goods is, in heart, a depriving him of them. In Co1 7:5 it is used of connubial relations. In Ti1 6:5, of those who are deprived or destitute of the truth. Dr. Morison, on Mar 10:19, justly observes that defraud is too narrow a rendering. The word means rather "to deprive of what is one's due, whether by 'hook,' 'crook,' or force, or in any other way." |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Indeed there is a fault, that ye quarrel with each other at all, whether ye go to law or no. Why do ye not rather suffer wrong - All men cannot or will not receive this saying. Many aim only at this, "I will neither do wrong, nor suffer it." These are honest heathens, but no Christians. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
There is utterly a fault among you - There is a most manifest defect among you,
1. Of peaceableness;
2. Of brotherly love;
3. Of mutual confidence; and
4. Of reverence for God, and concern for the honor of his cause.
Why do ye not rather take wrong? - Better suffer an injury than take a method of redressing yourselves which must injure your own peace, and greatly dishonor the cause of God. |
39 but I say unto you, resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.
40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also.
22 Say not thou, I will recompense evil: Wait for Jehovah, and he will save thee.
15 See that none render unto any one evil for evil; but always follow after that which is good, one toward another, and toward all.
19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord.
17 Render to no man evil for evil. Take thought for things honorable in the sight of all men.
39 but I say unto you, resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.
40 And if any man would go to law with thee, and take away thy coat, let him have thy cloak also.
22 Say not thou, I will recompense evil: Wait for Jehovah, and he will save thee.
19 Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother.
5 wranglings of men corrupted in mind and bereft of the truth, supposing that godliness is a way of gain.
5 Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.
19 Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother.
6 Thou shalt not wrest the justice due to thy poor in his cause.
13 If I have despised the cause of my man-servant or of my maid-servant, When they contended with me;
3 And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not.
16 And not as through one that sinned, so is the gift: for the judgment came of one unto condemnation, but the free gift came of many trespasses unto justification.
6 but brother goeth to law with brother, and that before unbelievers?
9 Or know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men,
8 Nay, but ye yourselves do wrong, and defraud, and that your brethren.
20 For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first.
19 promising them liberty, while they themselves are bondservants of corruption; for of whom a man is overcome, of the same is he also brought into bondage.
13 For what is there wherein ye were made inferior to the rest of the churches, except it be that I myself was not a burden to you? forgive me this wrong.
8 And the Assyrian shall fall by the sword, not of man; and the sword, not of men, shall devour him; and he shall flee from the sword, and his young men shall become subject to taskwork.
12 Now if their fall, is the riches of the world, and their loss the riches of the Gentiles; how much more their fulness?
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?