1 Corinthians 6:2

Do ye not know? The word "or" should be supplied from a, A, B, C, D, F, etc. Bishop Wordsworth points out that this emphatic question occurs ten times in these two Epistles, (1Co_3:6 1Co_5:6 1Co_6:2, 1Co_6:3, 1Co_6:9, 1Co_6:15, 1Co_6:16, 19 9:13, 24) and only twice in all the rest. (Rom_6:16 Rom_11:2) It was a fitting rebuke to those who took for knowledge their obvious ignorance. It resembles the "Have ye not so much as read?" to Pharisees who professed such profound familiarity with the Scriptures.

That the saints shall judge the world. So Daniel (Dan_7:22) had said, "The Ancient of days came, and judgment was given to the saints of the Most High." Our Lord had confirmed this promise to his apostles, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel". (Mat_19:28) Various modes of evading the literal sense have been adopted, but even in the Book of Wisdom we find, "They the righteous shall judge the nations, and have dominion over the people". (RAPC Wis 3:8) All speculation as to the manner and extent in which the saints shall share in the work of Christ as Judge of the quick and dead, are obviously futile. Shall be judged; literally, is being judged the present points to the future, as though that which is inevitable is already in course of fulfilment. To judge the smallest matters; literally, of the smallest judgments.

Vers. 2, 3.

The judgment of the saints.

The Christian disciples are called "saints," not because they are actually holy, but because they are

(1) consecrated to God;

(2) separated for the world;

(3) under moral obligation to seek for and attain personal holiness.

St. Paul here speaks of them as "saints," to remind them that they hold their Christian standing by virtue of their character, that their goodness" was to be their power. The word "judge" should be treated as the equivalent of "govern;" it does not, as used by St. Paul here, merely mean "give legal decisions." Illustrate by the work of the judges in ancient Israel; they were virtually rulers of the country.

I THE SAINTS" JUDGMENT OF THE WORLD. F. W. Robertson says, "Successively have force, hereditary right, talent, wealth, been the aristocracies of the earth. But then, in that kingdom to come, goodness shall be the only condition of supremacy." For the idea of our sharing with Christ in the judgment, at his second coming, see Dan_7:22; Mat_19:28; Luk_22:30. It is better, however, to impress the point that the actual presence of good men in the world, in society, is a constant testing and showing up of the evil of the world.

II THE SAINTS" JUDGMENT OF ANGELS. This must refer to evil angels. (comp. 2Pe_2:4; Jud_1:6) We may, however, treat it as an intense expression of the apostle"s, uttered under the deep impress of all that might be involved in the spiritual union of Christ and his people. Christ rules the angels, and so do we, since we are in him. "It is better to regard the passage as a climax arising out of the apostle"s intense realization of the unity of Christ and his Church triumphant a point which seems ever present to the mind of St. Paul when he speaks of the dignity of Christianity. In this sense, redeemed humanity will be superior to, and judges of, the spiritual world.

III THE SAINTS" JUDGMENT OF EVERYDAY MATTERS. The argument of the apostle is that, if they recognize their high standing and privilege, and the power and responsibility of judging such external things as the "world" and the "angels," they ought also, and much more anxiously, to recognize their power to rule and judge all small matters arising within the Christian fellowship. What must be their condition if they could not find among themselves an efficient arbitrator? Illustrate by our Lord"s advice to his disciples in relation to their disputes.

(1) The two disputants were to confer together;

(2) if that failed to settle the difficulty, then two or three witnesses might be brought into the conference; if that also failed, then

(3) the matter was to be told to the Church, and its decision sought. The apostle does but find adaptation for the comprehensive principle which was laid down by Christ, and can be equally adapted by us in the perplexities and misunderstandings of Church and social life. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

6:2-3 Someday we believers will judge the world—and even angels—as associates of the Son of Man, who is the ultimate Judge of all people (cp. Dan 7:13, 22, 27; Matt 19:28; John 5:27; Acts 17:31; Rev 3:21; 20:4). In light of this responsibility, Christians should be able to settle their disagreements over comparatively little things.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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

[46] In the person of; by.—ED.

[47] See Append. An appeal to the reader’s own candour to decide.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_6:2. Ἢ οὐκ οἴδατε κ.τ.λ[879]] unveils the entire preposterousness of the course with which his readers were reproached in the indignant question of 1Co_6:1 : Dare any of you do that,or know ye not? etc. Only on the ground of this not knowing could you betake yourselves to such unworthy κρίνεσθαι! Σὺ τοινυν ὁ μέλλων κρίνειν ἐκείνους τότε, πῶς ὑπʼ ἐκείνων ἀνέχῃ κρίνεσθαι νῦν; Chrysostom.

τὸν κόσμον κρινοῦσι] at the last judgment, namely, sitting along with Christ as judges over all who are not Christians (κόσμος). Comp as early a passage as Wis_3:8. We have here the same conception[881]only generalized with respect to the subjects of judgmentas in Mat_19:28; Luk_22:30. It stands in essential and logical connection with the participation in the glory of Christ (1Co_4:8; Rom_8:17; 2Ti_2:11 f.), which Christians are to attain after the Parousia, and after they themselves have been judged (Rom_14:10; 2Co_5:10; 2Ti_4:1). We must not, however, refer this (with Hofmann) to the period of the reign of Christ and His people predicted in Rev_20:4 (when the κόσμος, too, shall be subjected to their judicial authority), especially seeing that Chiliasm is a specifically Apocalyptic and not a Pauline conception; comp on 1Co_15:24. Chrysostom again, Theodore of Mopsuestia, Theophylact, Schol. ap. Matth., Erasmus, and others, explain it of an indirect, not literal judging, namely, either by the faith and life of Christians placing the guilt of the κόσμος in a clearer light in the day of judgment (Mat_12:41), or by their approving of the judicial sentence of Christ (Estius, Maier). But this (although assumed by Billroth as the ideal truth which underlay the words of the apostle, unconsciously to himself) is an alteration of the sense which runs counter to the context; for the whole argument a majori ad minus is destroyed, if κρινοῦσι is to be understood in a one-sided way as equivalent to κατακρ., and if no proper and personal act of judgment is designed.[883] It is a mistake also to hold, with Lightfoot, Vitringa, Baumgarten, Bolten, that Paul means quod Christiani futuri sint magistratus (Lightfoot), which is at variance with 1Co_6:3, and with the conception of the speedily approaching Parousia. Mosheim, Ernesti, Nösselt, Rosenmüller, and Stolz turn the shall judge into can judge, comparing 1Co_2:15-16. But this, too, is to alter the notion of κρίνειν in a way contrary to the text (judge of); and the can, since it would have an emphasis of special significance here, and would denote be in a position to, would require to be expressly inserted. Comp rather the prophetic basis of the thought in Dan_7:22.

καὶ εἰ ἐν ὑμῖν κ.τ.λ[885]] The quick striking in of the ΚΑΊ in the very front of the question is as in 1Co_6:2; see also Fritzsche, a[886] Marc. p. 123.

ΕἸ ἘΝ ὙΜ. ΚΡ. Ὁ ΚΌΣΜ.] repeats with emphasis, and with an individualizing force (ὙΜῖΝ), the contents of the truth already stated and established to the believing consciousness (hence the present ΚΡΊΝΕΤΑΙ). The ἘΝ ὙΜῖΝ, here emphatically put first, does not mean, as Chrysostom and Theophylact think,[887] in your instance, exemplo vestro (see above), but among you, i.e. in consessu vestro (see Kypke, II. p. 199), so that the essential meaning is not different from coram (Ast, a[888] Plat. Leg. p. 33. 285); comp ἘΝ ΔΙΚΑΣΤΑῖς, Thuc. i. 53. 1, ἘΝ ΝΟΜΟΘΈΤΑΙς Κ.Τ.Λ[890] See, too, the passages in Wetstein. The ἐν therefore by no means stands for ὑπό (Raphel, Flatt, al[891]), although we may gather from the context that the ὑμεῖς are themselves the parties judging (1Co_6:2; 1Co_6:4). Nor has it the force of through (Grotius, Billroth, al[892]), in support of which it is a mistake to appeal to Act_17:31, where, owing to the connection, ἐν stands in a wholly different relation from what it denotes here. Here the word ἐν is selected in view of the following κριτήρια, the Christians, who are in future to judge, being conceived of, in order to the more vivid representation of the idea, as a judicial assembly.

ἀνάξ. ἐστε κριτ. ἐλαχ.] κριτήριον does not mean matter of dispute, case at law, as most expositors (even Pott, Flatt, Rückert, de Wette, Osiander, Maier, Ewald) wish to take it, with no evidence at all from the usage of the language in their favour, but place of judgment (tribunal, seat of justice, Jam_2:6; Plato, Legg. vi. p. 767 B; Susanna, 49), or judicial trial which is held (judicium). Comp the precept: μὴ ἐρχέσθω ἐπὶ κριτήριον ἐθνικόν, Constitt. ap. ii. 45. Precisely so with δικαστήριον. The latter sense, judicial trial (Lucian, bis accus. 25; Polybius, ix. 33. 12, xvi. 27. 2; Jdg_5:10; Dan_7:10; Dan_7:26), is the true one here, as is evident from 1Co_6:4. We render therefore: Are ye unworthy to hold very trivial trials? i.e. trials in which judgment is to be given upon very insignificant matters (in comparison with the lofty and important functions which are to devolve upon you when the future judgment shall be held). The Vulgate translates freely but correctly as to the sense: indigni estis, qui de minimis judicetis? According to Chrysostom and Theophylact, others understand here the heathen courts of justice, either affirmatively (so, as it appears, Chrysostom and Theophylact themselves; so, too, Valckenaer, al[894]) or interrogatively (Billroth): and that it is unworthy of you to be judged before courts of so low a kind? Similarly, Olshausen. But 1Co_6:4 is decisive against this; for we have there the very same thing which in 1Co_6:2 is expressed by κριτηρ. ἐλαχ., described as βιωτικὰ κριτήρια.

[879] .τ.λ. καὶ τὰ λοιπά.

[881] Observe that this view necessarily presupposes the resurrection of unbelievers also (Act_17:31). Comp. on 1Co_15:24.

[883] Hence, too, it is unsuitable to transform the concrete meaning of this question into a general participation in the reign of Christ (Flatt, Heydenreich).

[885] .τ.λ. καὶ τὰ λοιπά.

[886] d refers to the note of the commentator or editor named on the particular passage.

[887] Comp. too, van Hengel, ad Rom. ii. 27: vita vestra cum vita eorum comparanda.

[888] d refers to the note of the commentator or editor named on the particular passage.

[890] .τ.λ. καὶ τὰ λοιπά.

[891] l. and others; and other passages; and other editions.

[892] l. and others; and other passages; and other editions.

[894] l. and others; and other passages; and other editions.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

[893] John Chrysostom’s Homiliœ († 407).

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

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

[896] present tense.

[897] John Chrysostom’s Homiliœ († 407).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

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

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

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

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

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_6:2

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

Do you not know? a form of expression often used by the apostle when he wishes to bring to mind some important truth, which his readers knew but disregarded. It was a conceded point, one which entered into the common faith of Christians, that the saints are to judge the world. The saints (οἱ ἅγιοι), the people of God, who are called saints because separated from the world and consecrated to his service. Those, therefore, who are of the world and devoted to its pursuits, are not saints. The saints shall judge the world. This does not mean that the time would come when Christians would become magistrates; nor that the conduct of the saints would condemn the world, as it is said the Queen of the South would condemn those who refused to listen to the words of Christ, Mat_12:42. The context and Spirit of the passage require that it should be understood of the future and final judgment. Saints are said to sit in judgment on that great day for two reasons; first, because Christ, who is to be the judge, is the head and representative of his people, in whom they reign and judge. The exaltation and dominion of Christ are their exaltation and dominion. This is the constant representation of Scripture, Eph_2:6. In Heb_2:5-9 the declaration that all things are subject to man, is said to be fulfilled in all things being made subject to Christ. Secondly, because his people are to be associated with Christ in his dominion. They are joint heirs with him, Rom_8:17. If we suffer, we shall reign with him, 2Ti_2:12. In Dan_7:22 it was predicted that judgment (the right and power to judge) should be given to the saints of the Most High. Comp. Mat_19:28; Luk_22:30; Rev_2:26, Rev_2:27. If then, asks the apostle, such a destiny as this awaits you, are ye unfit to decide the smallest matters? If the world (mankind) shall be judged by you (ἐν ὑμῖν), i.e. before you as judges. Are ye unworthy (ἀνάξιοι), i.e. of too little weight or value, having neither the requisite dignity nor ability. Unworthy of the smallest matters. The word (κριτήριον), here rendered matters, in the sense of causes, or matters for judgment, means,

1. A criterion or test; a rule of judgment.

2. A tribunal or place of judgment, and then, the court or assembled judges. Exo_21:6; Jdg_5:10; Dan_7:10 and in the New Testament, Jam_2:6.

3. The trial, i.e. the process of judgment.

4. The cause itself, or matters to be tried. This last sense is doubtful, although it is generally adopted here because it suits so well the fourth verse, where the same word occurs.

The second sense would suit this verse. If ye are to sit with Christ on the seat of universal judgment, are ye unworthy of the lowest judgment seats. But the fourth verse is in favor of the explanation adopted in our version. Are ye unfit for the least causes?

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He gathereth by a comparison that the faithful cannot seek to infidels to be judged, without great injury done to the Saints, seeing that God himself will make the Saints judges of the world, and of the devils, with his Son Christ: much more ought they to judge these light and small causes: which may be by equity, and good conscience, determineth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Do ye not know--as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (Co1 1:4-5; Co1 8:1). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," &c.

saints . . . judge--that is, "rule," including judgment: as assessors of Christ. Mat 19:28, "judging," that is, "ruling over." (Compare Psa 49:14; Dan 7:22, Dan 7:27; Rev 2:26; Rev 3:21; Rev 20:4). There is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there is between the elected (Mat 20:23) twelve apostles who sit on thrones judging, and the twelve tribes of Israel that are judged by them. To reign, and to be saved, are not necessarily synonymous. As Jehovah employed angels to carry the law into effect when He descended on Sinai to establish His throne in Israel, so at His coming the saints shall administer the kingdom for, and under, Him. The nations of the earth, and Israel the foremost, in the flesh, shall, in this view, be the subjects of the rule of the Lord and His saints in glorified bodies. The mistake of the Chiliasts was that they took the merely carnal view, restricting the kingdom to the terrestrial part. This part shall have place with the accession of spiritual and temporal blessings such as Christ's presence must produce. Besides this earthly glory, there shall be the heavenly glory of the saints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the flesh at the transfiguration (Ti2 2:12; Pe2 1:16-18). But here the "world" seems to be the unbelieving world that is to be "condemned" (Co1 11:22), rather than the whole world, including the subject nations which are to be brought under Christ's sway; however, it may include both those to be condemned, with the bad angels, and those about to be brought into obedience to the sway of Christ with His saints. Compare Mat 25:32, Mat 25:40, "all nations," "these my brethren" on the thrones with Him. The event will decide the truth of this view.

judged by you--or, before you (compare Co1 3:22).

smallest matters--The weightiest of earthly questions at issue are infinitely small compared with those to be decided on the judgment-day.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

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

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

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

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

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

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

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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

The saints shall judge the world.—The Apostle here claims for all Christians the glorious prerogative which Christ had Himself promised to His immediate personal followers (Mat_19:28; Luk_22:30). Bearing in mind the deep conviction of the early Church that the second personal advent of Christ was near at hand, we may take these words as referring primarily to the conquest of the world by Christianity, which has since been accomplished, though by slower and more spiritual processes than were then anticipated, and indirectly to that final triumph of Christ and His body, the Church, of which every success here on earth is at once the type and the pledge.

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

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. the saints shall judge the world] i.e. at Christ’s second coming. See St Mat_19:28, St Luk_22:30, and Dan_7:22.

are ye unworthy to judge the smallest matters?] The word here translated matters, and in 1Co_6:4 judgments, has the following significations: (1) tribunals; (2) causes brought before such tribunals; (3) the trial held in such courts; (4) the proofs whereby the trial is decided. Of these (4) is out of the question here. If we do not accept (2), which is the rendering of our version, we must either translate Are ye unworthy to preside over the most unimportant tribunals? or Are ye unworthy to hold trials of the most insignificant kind?

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

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

and so the Jews say (a), that

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

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

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

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

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

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

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

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

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

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

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

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

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

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

Are ye unworthy - Are you disqualified.

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Not know—As they ought to know from Dan_7:22, and other scriptures.

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

Judge—Or, rule. For in ancient times, as judges ruled much by discretion, and kings often held the judicial to be part of the royal office, to judge and to rule are very much the same thing. The Judges of the Book of Judges were executive as well as judicial rulers. Our final Judge, even in the act of sentencing, is also King. Mat_24:34; Mat_24:40. Nor does St. Paul’s argument require a literal judicial action by the saints over the world in order to show their superiority over pagan tribunals. In the two clearest pictorial presentations of the final judgment in the New Testament, namely, Matthew 25, 26, and Rev_20:11-15, the saints are depicted only as judged, and not as judges. Alford maintains that the saints will, at the advent, judge as assessors, or side judges, with Christ; but when he comes to the angels of 1Co_6:3 he confesses a break down. How or when, even as assessors with Christ, will saints judge angels? It is not, we think, as assessors with Christ merely that the saints will judge and reign, but as IN CHRIST; as mystically one with him (1Co_6:15) and represented by him. Note, 1Co_3:22. Personally, though they have no subjects, yet are they kings in his royalty; though they perform no sacrifice, yet they are priests in his priesthood; though they arraign no criminal, yet they are judges in his judgment. They are one with him; their cause is his cause; and they suffer in all its defeats, triumph in all its triumphs, and rule in all its dominations, whether over men in time or over men and angels in eternity.

If… world… be judged by you—In the sphere of the Spirit the apostle tells us that even now (1Co_2:15) “he that is spiritual judgeth all things, yet he himself is judged of no man.” In the triumphs of the apostolic age the twelve sat upon twelve thrones judging (that is, ruling) the twelve tribes of Israel. If, then, the realm of the true Church is truly far above that of the world, certainly it ought not to be judged by the pagan world.

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Know ye not - This expression occurs six times in this single chapter, and that with a peculiar force; for the Corinthians knew and gloried in it, but they did not practice. That the saints - After having been judged themselves. Shall judge the world - Shall be assessors with Christ in the judgment wherein he shall condemn all the wicked, as well angels as men, Matt. xix, 28 Rev. xx, 4.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

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

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

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

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

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

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. Know ye not that the saints shall judge the world? Shall sit sit with Christ, after they have been judged, while the world is judged (Matt. 25:41; Matt 19:29). If so high a trust is to be given, it is a little thing that saints should judge differences between church members. These ought all to be submitted to arbitrators, or to the officers.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

2. ἤ. This word (which is not in the rec. text) gives a life to the sentence. ‘Dare you, in spite of your Christian profession, carry your complaints before heathen tribunals? Or is it that you are ignorant &c.’ It occurs again in 1Co 6:9; 1Co 6:16; 1Co 6:19, in each case to introduce a new argument.

οἱ ἅγιοι τὸν κόσμον κρινοῦσιν. I.e. at Christ’s second coming. See Mat 19:28; Luk 22:30, and Dan 7:22.

ἐν ὑμῖν. Before you, i.e. in your presence. Cf. Xen. Cyr. iii. 3, 56 (ed. Dind.) καὶ ταῦτα ἀπαγγέλλετε αὐτῷ ἐν ἅπασιν, and iv. 5, 18 καὶ ἐν πᾶσι τὴν ὀργὴν ἔλεγε. It is very difficult, however, in most passages, as in this, to decide between the renderings before or among.

κριτηρίων. See note on ch. 1Co 4:1. The termination might lead us to the conclusion that (1) the place of trial, the tribunal itself was meant. Cf. δικαστήριον and Jas 2:6. But (2) κριτήριον is thought to have come to mean the cause before the tribunal. It also means (3), like our word tribunal, the persons before whom the cause is brought. See Polyb. IX. 33, 12, XVI. 27, 2. In Plato, Theaet. 178 B, it has the sense (4) of the means whereby a conclusion is formed (whence our English word criterion). Here, if we do not accept (2), which is the rendering of A.V., we must either translate Are ye unworthy to preside over the most unimportant tribunals? or Are ye unworthy to hold trials of the most insignificant kind? (2) has no authority in its favour, but it seems almost to be required here by ἐλαχίστων. Meyer’s citations in favour of (2) do not bear out his conclusion. Two of them are cited above under (3).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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

οἱ ἅγιοι τ. κ. κριν.] that the saints shall judge the world?—i.e. as assessors of Christ, at His coming: so Dan 7:22 (Theod.), ἦλθεν ὁ παλαιὸς ἡμερῶν, καὶ τὸ κρίμα ἔδωκεν ἁγίοις ὑψίστου; see also Mat 19:28. So Calv., Beza, Grot., Est., Wolf, Olsh., Billroth, Rückert, Meyer, De Wette. All attempts to elude this plain meaning of the words are futile: whether of Chrys., Theophyl., Theodor-, Theodoret, Erasm.,—κρινοῦσι δὲ οὐχὶ αὐτοὶ καθήμενοι κ. λόγον ἀπαιτοῦντες, ἀλλὰ κατακρινοῦσι (Mat 12:41, Mat 12:42), Chrys.—for this would be no parallel to the case in hand;—or of Lightf., Vitringa, Bengel (but only as a præludium futurorum), al.,—‘quod Christiani futuri sint magistratus et judices in mundo,’—Lightf., which does not satisfy ver. 3, nor agree with the Apostle’s earnest persuasion (see 2Co_5. al., and note on 2Th 2:2) that the coming of Christ was near at hand: or of Mosheim, Ernesti, Rosenm., ‘quod Christiani profanos judicare possint,’ Rosenm., in the sense of ch. 2:15, 16,—for no such meaning can be conveyed by the future, which is fixed here by the following κρινοῦμεν.

καί brings out an inconsequence or a contradiction between the members of the sentence, which it is the object of the question to remove: so Xen. Cyr. 4:3. 11, ἀλλʼ εἴποι ἄν τις, ὅτι παῖδες ὄντες ἐμάνθανον. καὶ πότερα παῖδές εἰσι φρονιμώτεροι ὥστε μαθεῖν τὰ φραζόμενα κ. δεικνύμενα ἢ ἄνδρες; see Hartung, Partikellehre, i. 147.

ἐν ὑμῖν] Chrys. attempts by this prepos. to defend his view (see above),—οὐ γὰρ εἶπεν, ὑφʼ ὑμῶν, ἀλλʼ ἐν ὑμῖν (‘exemplo vestro’). But in vain: nor as Grot., al., ἐν, by:—for κρίνεσθαι ἐν is the expression for to be judged before, as judges: the judges being the vehicle of judgment, its conditioning element, as in ref. Acts. So Aristides, Platon. ii. p. 214 (Wetst.), τινὲς ἤδη λέγονται τῶν ἡρώων ἐν θεοῖς δικασταῖς κριθῆναι and Polyb. v. 29. 6, Πτολεμαῖον … κρίνας ἐν τοῖς Μακεδόσιν ἀπέκτεινε. See other examples in Wetst. Hence (Meyer) by this ‘coram vobis’ it appears plainly, though it might be otherwise inferred from the context, that the Saints are to be the judges, sitting in judgment.

ἀνάξιοί ἐστε κριτ. ἐλαχ.] are ye unworthy of (i.e. to hold or pronounce) the smallest judgments? κριτήρια cannot be, as usually rendered, ‘matters to be judged:’ it signifies either (1) criteria, lit. or metaphor., which sense is irrelevant here: (2) tribunals, courts of justice:—so Glossar. κριτήριον, δικαστήριον, and Polyb. ix. 33. 12, κοινὸν ἐκ πάντων τῶν Ἑλλήνων καθίσας κριτήριον—or (3) judgments held in such courts, judicia,—as Lucian. bis accus. (§ 25, p. 253, ed. Hagan. 1526); Hermes describes Pyrrhon as being not in court, ὅτι οὐδὲν ἡγεῖται κριτήριον ἀληθὲς εἶναι: to which Δίκη replies, τοιγαροῦν ἐρήμην αὐτοῦ καταδικάτωσαν. The last meaning suits both this place and ver. 4. So Cicero speaks of ‘in privatis minimarum rerum judiciis.’ Here, they are ἐλάχιστα in comparison with the weighty judgments which shall be held hereafter; = βιωτικά, ver. 4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. ἢ οὐκ οἴδατε. Such conduct was incompatible with principles which ought to be familiar to them. He first asks, ‘How can you be so presumptuous?’ Then, on the supposition that this is not the cause of their error, he asks, ‘How can you be so ignorant?’ The ἤ introduces an alternative explanation. The formula οὐκ οἴδατε occurs five times in this chapter (2, 3, 9, 16, 19; cf. 2Co 13:5, etc.).

οἱ ἅγιοι τὸν κόσμον κρινοῦσιν. Here, no doubt, the verb should be accented as a future; contrast 5:13. It is in the Messianic Kingdom that the saints will share in Christ’s reign over the created universe. ‘Judge’ does not here mean ‘condemn,’ and ‘the world’ does not mean ‘the evil world.’ It is only from the context, as in Act 13:27, that κρίνειν sometimes becomes equivalent to κατακρίνειν, and ὁ κόσμος frequently is used without any idea of moral, i.e. immoral quality; cf. 3:22. Indeed, it is not clear that κρινοῦσιν here means ‘will pronounce judgment upon’; it is perhaps used in the Hebraic sense of ‘ruling.’ So also in Mat 19:28. This sense is frequent in Judges (3:10, 10:2, 3, 12:9, 11, 13, 14, etc.).Wisd. 3:8 is parallel; ‘They shall judge the nations and have dominion over the peoples’; also Ecclus. 4:15. St Paul may have known the Book of Wisdom. Cf. the Book of Enoch (108:12), “I will bring forth clad in shining light those who have loved My holy Name, and I will seat each on the throne of his honour.” The saints are to share in the final perfection of the Messianic reign of Christ. They themselves are to appear before the Judge (Rom 14:10; 2Ti 4:1) and are then to share His glory (4:8; Rom 8:17; Dan 7:22; Rev 2:26, Rev 2:27, Rev 2:3:21, Rev 2:20:4). The Apostle’s eschatology (15:21-24) supplies him with the thought of these verses. He is certainly not thinking of the time when earthly tribunals will be filled with Christian judges.†

καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κ. The καί adds a further question, and presses home the bearing of the preceding question. The ἐν ὑμῖν is less easy to explain; ‘among you,’ ‘in your court,’ ‘in your jurisdiction,’ may be the meaning. Or we may fall back on the instrumental use of ἐν. Like κρίνετε in v. 12, κρίνεται expresses what is normal. ‘The heathen are to be judged by you; they are in your jurisdiction. How incongruous that you should ask to be judged by them!’

ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων. ‘Are ye unworthy of the smallest tribunals?’ So in RV. marg. Cf. Jas 2:6; Jdg 5:10; Dan 7:10, Dan 7:26; Susann. 49: also μὴ ἐρχέσθω ἐπὶ κριτήριον ἐθνικόν (Apost. Const. ii:45). In papyri, οἱ ἐπὶ τῶν κριτηρίων means those who preside in tribunals. The meaning ‘case’ or ‘cause’ is insufficiently supported. Ἀνάξιος is found nowhere else in N.T.

D3 E L, AV. omit ἤ before οὐκ οἴδατε.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.