1 Corinthians 6:7

1Co 6:7-8. Now therefore — But, indeed, there is plainly a fault in you, whoever may have the right on his side; that ye go to law with one another — Or that ye quarrel with one another at all, whether ye go to law or not. Why do ye not rather take, or suffer, wrong — Endure it patiently, and sit down with the loss? Why do ye not suffer yourselves to be defrauded — Rather than seek a remedy in such a way as this? 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 heathen, but no Christians. Nay — Αλλα, but, ye are so far from bearing injuries and frauds, that ye do wrong to, or injure openly, and defraud — Privately, and that even your Christian brethren.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:7 Even to have such lawsuits with one another is a defeat for you: To sue a fellow believer reflects self-interest rather than concern for the welfare of others or the glory of God. • Why not just accept the injustice? Christians are called to follow the example of Christ’s self-sacrifice (see Matt 5:38-42).

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

1Co 6:7. Ὅλως) A particle implying a feeling; comp. ch. 1Co 5:1 [note]: it is opposed by implication to μηδόλως. You ought to have no cases ὄλως, at all, against one another, but you have ὅλως, after all, notwithstanding.—ἥττημα, [a fault] defect) even on the part of him, who has the juster cause, and thinks he has the superior cause [Mat 5:39.] He does not say, sin, yet this readily is added in such cases, 1Co 5:8; defect [fault] and praise are in opposition; comp. 1Co 11:17, note. Praise is not indeed expressly found in this passage. Some such antithetic word, however, is intended, because he does not expressly use the term, sin, either. The thing which is praised, is something as it were more blooming and uncommon than the mere action agreeable to the law. So in its opposite.—ὑμῖν, to you) There is a similar dative in 1Co 15:32.[48]—μᾶλλον, rather) all men do not understand this word rather. Many desire neither to injure nor to be injured. They do not attempt to inflict an injury, which is a mere pretence to moderation in regard to justice.—ἀδικεῖσθε) suffer wrong, in the Middle voice; as ἀποστερεῖσθε.

[48] Κρίματα, trials) Although concerning a cause not unjust.—V. g.

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

1Co_6:7. Μὲν οὖν] as in 1Co_6:4; it now brings under special consideration the foregoing ἀδελφ. μετὰ ἀδ. κρίνεταιnamely, as to what the real character of such a proceeding may be in itself viewed generally (ὅλως being taken as in 1Co_5:1), apart from the special element unhappily added in Corinth, ἐπὶ ἀπίστων. The μέν corresponds as little (against Hofmann) to the ἀλλά which follows in 1Co_6:8, as the μέν in 1Co_6:4 to the ἀλλά in 1Co_6:6. The ἤδη is the logical already (already then, viewed generally), in reference to something special, by which the case is made yet worse. Comp Hartung, Partikell. I. p. 240 f.

ἥττημα] a defeat (see on Rom_11:12), i.e. damage, loss, and that, according to the context, not moral decay (so commonly), or hurt to the church (Hofmann), or imperfection (Billroth, Rückert), or weakness (Beza); but, it redounds to your coming short of the Messianic salvation (see 1Co_6:9).

ἑαυτῶν] like ἀλλήλων, but giving them to feel, more strongly than the latter would, the impropriety which had a place in their own circle (Kühner, a[928] Xen. Mem. ii. 6. 20).

κρίματα] as in Rom_5:16, Wis_12:12, legal judgments, which they had respectively obtained (ἔχετε).

ἀδικεῖσθε … ἀποστερ.] middles: to allow wrong and loss to be inflicted on themselves. Comp Vulgate. See Bernhardy, p. 346 f. As to the matter itself, see Mat_5:39 ff.; example of Jesus, 1Pe_2:23.

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

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 6:7-11 . § 18. WARNING TO IMMORAL CHRISTIANS. Behind the scandal of the law-suits there lay a deeper mischief in their cause . They were immediately due to unchristian resentment on the part of the aggrieved; but the chief guilt lay with the aggressors. The defrauders of their brethren, and all doers of wrong, are warned that they forfeit their place in God’s kingdom (1Co 6:9 f.), and reminded that the sins they thus commit belong to their unregenerate state (1Co 6:11 ).

1Co 6:7 . Ἤδη μὲν οὖν , “Indeed then, to begin with”: on ἤδη ( already, i.e. before litigation ), see note to 1Co 4:8 . μὲν here, otherwise than in 1Co 6:4 . suggests a suppressed δέ : “but ye aggravate matters by going before the heathen” (Lt [941] ). ὅλως (see 1Co 5:1 ) ἥττημα (cl [942] ἥττα ): “it is absolutely a failure on your part” not a mere defect , nor a loss ( sc. of the Messianic glory: so Mr [943] , in view of 9), but a moral defeat (see parls.). Ἡττάομαι (see Lidd [944] , s. v. , I. 3) signifies to be worsted, beaten in a suit (Lat. causa cadere ); this sense excellently suits the context and Paul’s epigrammatic style: “Indeed then it is already an unmistakable defeat for you that you have law-suits” you are beaten before you enter court , by the mere fact that such quarrels arise and reach this pitch. κρίμα is the πρᾶγμα (1Co 6:1 ) ripened into an actual case at law. μεθʼ ἑαυτῶν , for μετʼ ἀλλήλων , implies intestine strife; the 3rd pl [945] reflexive pron [946] frequently serves all three persons (Jelf’s Gr [947] Gram. , § 654, 2 b ). ἀδικεῖσθε , ἀποστερεῖσθε , mid [948] voice: “injuriam accipitis, fraudem patimini” (Vg [949] ) “Why do you not rather submit to wrong, to robbery?” (see Wr [950] , p. 218). Paul reproduces the teaching of Jesus in Luk 6:27 ff., etc., which applies more strictly as the relationships of life are closer; cf. His own example (1Pe 2:23 ), and that of the Ap. (1Co 4:12 f., 1Co 4:16 ). οὐχὶ μᾶλλον , as in 1Co 5:2 .

[941] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[942] classical.

[943] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[944]idd. Liddell and Scott’s Greek-English Lexicon.

[945] plural.

[946]ron. pronoun.

[947] Greek, or Grotius’ Annotationes in N.T.

[948] middle voice.

[949] Latin Vulgate Translation.

[950] Winer-Moulton’s Grammar of N.T. Greek (8th ed., 1877).

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

Vers. 7-11.

Provisionally the apostle had passed over in silence the fact itself of the discussion of selfish interests between Christians, to condemn only their having recourse to the judicial intervention of heathen. In the first words of 1Co 6:6, only, he had touched the deeper evil, that of such disputes at all between brethren. He now comes to this sin, the first occasion and cause of the other.

Vv. 7, 8. “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? 8. Nay but ye yourselves do wrong and defraud, and that your brethren!”

Here is the second charge which he brings against them, the fact of lawsuits in themselves. This charge essentially includes two. The ἤδη μέν, already, indicates the one; the ἀλλά of 1Co 6:8 the other. And first, 1Co 6:7, it is bad to have a lawsuit about a wrong which one considers to have been done to him by a brother. Why not bear a wrong? The therefore of the T. R. has no meaning; it ought to be suppressed.

The term ἥττημα, from ἡττᾶσθαι, to remain beneath, denotes a defeat when it is used in reference to a fight, and a deterioration or deficiency when applied to a state of things. The latter is the only meaning which is suitable here. There is a moral deficiency among them on this point compared with what they should be as Christians; ὅλως, in general; that is to say: “without dwelling longer on the particular fact which I have condemned above.” We must certainly reject ἐν, among, before ὑμῖν, you: “It is a deficiency on your part, pertaining to you.”

The reflex pronoun ἑαυτῶν is used here as it often is instead of the reciprocal pronoun ἀλλήλων; this form brings out the close solidarity in consequence of which a brother pleading against a brother pleads in a sense against himself.

The two questions which close the verse justify the idea expressed by the word ἥττημα. There is a defect in acting thus; for there is something better to be done: viz. to bear. There is therefore a lack of charity. Paul himself says, 1Co 13:4: “Charity suffereth long.” Μᾶλλον, rather; that is to say, rather than enter into a lawsuit. Paul does not say that a Christian should do nothing to secure himself against injustice. But if it must come to a lawsuit, he advises rather to bear the wrong. Is he alluding to the precepts of Jesus in His Sermon on the Mount, Mat 5:39-42? It seems very probable. The thought which Jesus undoubtedly meant to express in these paradoxical forms is this: Love, infinite as God, is ready, so far as itself is concerned, to bear everything. If therefore in practice it sets limits to this absolute patience, it is not from regard to itself, as if its endurance were at an end; but it is for the good of that very being with whom it has to do, so that it is in this case its own limit, in other words, it has no limit outside of itself.

The two verbs ἀδικεῖσθαι and ἀποστερεῖσθαι are in the Middle: to let oneself be wronged; to let oneself be robbed. The former refers to injustices in general, the latter to wrongs in regard to property.

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_6:7

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?

Now therefore (ἤδη μὲν οὖν), already indeed therefore. That is, these lawsuits are already, or in themselves (ὅλως), an evil irrespective of their being conducted before heathen judges. The word ἥττημα does not so properly mean fault as loss or evil. It is a loss or evil to you to have these litigations. See Rom_11:12 where the rejection of the Jews is called their (ἥττημα) loss. Why do you not, etc. That is, why, instead of going to law with your brethren, do you not rather submit to injustice and robbery? This is a clear intimation that, under the circumstances in which the Corinthians were placed, it was wrong to go to law, even to protect themselves from injury. That this is not to be regarded as a general rule of Christian conduct is plain, because, under the old dispensation, God appointed judges for the administration of justice; and because Paul himself did not hesitate to appeal to Cesar to protect himself from the injustice of his countrymen.

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

Now he goeth further also, and although by granting them private arbiters out of the Congregation of the faithful, he doth not simply condemn, but rather establish private judgments, so that they be exercised without offense, yet he showeth that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy neither.

A weakness of mind which is said to be in them that suffer themselves to be overcome of their lusts, and it is a fault that squareth greatly from temperance and moderation, so that he nippeth them which could not put up an injury done unto them.

This pertaineth chiefly to the other part of the reprehension, to wit, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offense. But yet this is generally true, that we ought rather depart from our right, than try the uttermost of the Law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he saith that they must repent, unless they will be shut out of the inheritance of God.

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

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."

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 7. 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 honour 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 dishonour the cause of God.

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

7. Now indeed there is utterly a fault. Here we have the second part of the reproof, which contains a general doctrine; for he now reproves them, not on the ground of their exposing the gospel to derision and disgrace, but on the ground of their going to law with each other. This, he says, is a fault We must, however, observe the propriety of the term which he employs. For ἥττημα in Greek signifies weakness of mind, as when one is easily broken down by injuries, and cannot bear anything it comes afterward to be applied to vices of any kind, as they all arise from weakness and deficiency in fortitude. What Paul, then, condemns in the Corinthians is this — that they harassed one another with law-suits. He states the reason of it — that they were not prepared to bear injuries patiently. And, assuredly, as the Lord commands us (Matthew 5:44; Romans 12:21) not to be overcome by evils, but on the contrary to overcome injuries by acts of kindness, it is certain, that those who cannot control themselves so as to suffer injuries patiently, commit sin by their impatience. If contention in law-suits among believers is a token of that impatience, it follows that it is faulty

In this way, however, he seems to discard entirely judgments as to the affairs of individuals. “Those are altogether in the wrong who go to law. Hence it will not be allowable in any one to maintain his rights by having recourse to a magistrate.” There are some that answer this objection in this way — that the Apostle declares that where there are law-suits there is utterly a fault, because, of necessity, the one or the other has a bad cause. They do not, however, escape by this sophistry, because he says that they are in fault, not merely when they inflict injury, but also when they do not patiently endure it. For my own part, my answer is simply this — having a little before given permission to have recourse to arbiters, he has in this shown, with sufficient clearness, that, Christians are not prohibited from prosecuting their rights moderately, and without any breach of love. Hence we may very readily infer, that his being so severe was owing to his taking particularly into view the circumstances of the case. And, undoubtedly, wherever there is frequent recourse to law-suits, or where the parties contend with each other pertinaciously with rigor of law, it is in that case abundantly plain, that their minds are immoderately inflamed with wrong dispositions, and are not prepared for equity and endurance of wrongs, according to the commandment of Christ. To speak more plainly, the reason why Paul condemns law-suits is, that we ought to suffer injuries with patience. Let us now see whether any one can carry on a law-suit without impatience; for if it is so, to go to law will not be wrong in all cases, but only ἐπὶ τὸ πολύ — for the most part. I confess, however, that as men’s manners are corrupt, impatience, or lack of patience (as they speak) is an almost inseparable attendant on lawsuits. This, however, does not hinder your distinguishing between the thing itself and the improper accompaniment. Let us therefore bear in mind, that Paul does not condemn law-suits on the ground of its being a wrong thing in itself to maintain a good cause by having recourse to a magistrate, but because it is almost invariably accompanied with corrupt dispositions; as, for example, violence, desire of revenge, enmities, obstinacy, and the like.

It is surprising that this question has not been more carefully handled by ecclesiastical writers. Augustine has bestowed more pains upon it than the others, and has come nearer the mark; but even he is somewhat obscure, though there is truth in what he states. Those who aim at greater clearness in their statements tell us that we must distinguish between public and private revenge; for while the magistrate’s vengeance is appointed by God, those who have recourse to it do not rashly take vengeance at their own hand, but have recourse to God as an Avenger. This, it is true, is said judiciously and appropriately; but we must go a step farther; for if it be not allowable even to desire vengeance from God, then, on the same principle, it were not allowable to have recourse to the magistrate for vengeance.

I acknowledge, then, that a Christian man is altogether prohibited from revenge, so that he must not exercise it, either by himself, or by means of the magistrate, nor even desire it. If, therefore, a Christian man wishes to prosecute his rights at law, so as not to offend God, he must, above all things, take heed that he does not bring into court any desire of revenge, any corrupt affection of the mind, or anger, or, in fine, any other poison. In this matter love will be the best regulator.

If it is objected, that it very rarely happens that any one carries on a law-suit entirely free and exempt from every corrupt affection, I acknowledge that it is so, and I say farther, that it is rare to find a single instance of an upright litigant; but it is useful for many reasons to show that the thing is not evil in itself, but is rendered corrupt by abuse: First, that it may not seem as if God had to no purpose appointed courts of justice; Secondly, that the pious may know how far their liberties extend, that they may not take anything in hand against the dictates of conscience. For it is owing to this that many rush on to open contempt of God, when they have once begun to transgress those limits; Thirdly, that they may be admonished, that they must always keep within bounds, so as not to pollute by their own misconduct the remedy which the Lord has permitted them to employ; Lastly, that the audacity of the wicked may be repressed by a pure and uncorrupted zeal, which could not be effected, if we were not allowed to subject them to legal punishments.

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.

(7) A fault.—Better, a falling short of your privilege and dignity as Christians. It is the same word as is rendered “diminishing” in Rom_11:12. The Apostle in this verse goes one step farther, and condemns the Corinthians, not only on the ground of the tribunals to which they resorted being heathen, but further condemns the spirit of litigation itself. He reminds them of how such a temper of mind is the very opposite of that which the Lord Himself had commended to His followers (Mat_5:40).

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

7. Why do ye not rather take wrong?] Cf. St Mat_5:38-42.

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.

Now therefore there is utterly a fault among you,.... Or a "defect": a want of brotherly love, or there would be no occasion to go to law at all; a want of wisdom and conduct, or proper persons would be pitched upon, and chosen out from among themselves to be arbitrators and judge between them; and a want of care among their leaders, who else would have pointed out to them such a method of accommodation, and not have suffered them to go the lengths they did:

because ye go to law one with another; which would never be, was there not a declension among you, a decay of your first love, and of the power of religion and true godliness:

why do ye not rather take wrong why do ye not rather suffer yourselves to be defrauded? than to go to law, especially before unjust persons and unbelievers, taking the advice of Christ, Mat 5:40 It is more advisable to a believer to suffer wrong than to go to law with any man, and especially with a brother. It is a petition in the Jewish liturgy (g),

"let it please thee, O Lord God, and the God of my fathers, to deliver me this day, and every day---from hard judgment, and a severe adversary, , "whether he be a Son of the covenant, or whether he be not a son of the covenant".''

(g) Seder Tephillot, fol. 3. 2. Ed. Basil. fol. 5. 2. Ed. Amst.

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

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?

Ver. 7. There is utterly a fault] Gr. ηττημα, a disgrace, a loss of victory: q.d. By your litigious lawing one another, you betray a great deal of weakness and impotency of affection. These be ignoble quarrels, Ubi et vincere inglorium est, et atteri sordidum. {See Trapp on "Rom 12:21"}

Because ye go to law] Lightly for every small offence (which if Mahometans do, they are publicly punished), and with spiteful vindictive spirits; whereas in going to law, men should not be transported with hate or heat, but as tilters break their spears on each other’s breasts, yet without wrath or intention of hurt, so, &c. The French are said to be very litigious, and full of lawsuits.

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.

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; 1Th 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.

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

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[BIBLIOGRAPHY]

Omnino delictum est, Greek: ettema, a diminutive, from Greek: etton, minus, a failing, a weakness, a fault.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

7. A fault—A shortcoming; a failure to attain the true high Christian level, requiring them to suffer wrong rather than to do wrong by abasing the Church before heathendom.

Defrauded—To be deprived, that is, of rights or property. The spirit prescribed by the apostle would strike at the roots of all Church divisions. It is a favoured country where law is both just and supreme. But a diminution of litigation is a good proof of advancing civilization. It arises from a disposition to suffer rather than contend.

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

Now therefore; rather, Nay more, already. Utterly; rather, generally, "altogether," "looking at the question as a whole." A fault. The word means "a defect," or possibly "a loss". (Rom_11:12, "the diminishing Your going to law is an inferiority or deficiency; you ought to know of "a more excellent way." Why do ye not rather take wrong? Strange as such advice would sound to heathens, who prided themselves on the passionate resentment of injuries as though it were a virtue, this had been the distinct teaching of our Lord; "Resist not evil". (Mat_5:39)

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

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.

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

7. “Indeed it is truly a detriment to you that you have lawsuits among yourselves. Wherefore do you not rather suffer wrong? Wherefore are you not rather defrauded?

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

Nay, already [before ye even begin civil action] it is altogether a defect in you, that ye have lawsuits [more correctly, matter worthy of litigation] one with another . [Here Paul emphasizes the ripened state of their criminality by condemning even its germinal stage as a defect.] Why not rather take wrong? why not rather be defrauded?

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.

7. There is utterly a fault among you. It was a fault (loss or defeat in the Greek) to go to law at all. It was better rather to take wrong … to be defrauded, than to work so great an injury to the church by the ill-feeling aroused, and by the scandal in the eyes of the heathen. The rule is, then, (1) To suffer wrong rather than to go to law. (2) If an adjudication is required, to refer to the case, not to unbelieving judges, but to a “wise man” within the church. For other Scriptures bearing on the subject, see 1 Peter 2:23; Matt. 5:40; 1 Peter 2:19; Prov. 20:22.

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.

is already a defeat

"is already a failure"

Why not rather suffer the wrong? Why not rather allow yourselves to be cheated?

Paul continues to shame the Corinthians. AT: "It would be better to let others wrong you and cheat you than to take them to court." (See: Rhetorical Question)

your own brothers

All believers in Christ are brothers and sisters of each other. "your own fellow believers"

translationWords

Christian

suffer

wrong

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7. κρίματα. Here, clearly, suits at law. The word is not used in this sense in classical Greek.

ἀδικεῖσθε … ἀποστερεῖσθε. Middle, ‘permit yourselves to be wronged, defrauded.’ See Winer, Gr. Gram. § 38. For the sentiment cf. Mat 5:38-42; 1Pe 2:23.

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.

7.] He gives his own censure of their going to law at all.

μὲν οὖν as above, ver. 4.

ὅλως, altogether, without the aggravation of ἐπὶ ἀπίστων.

ἥττημα, a falling short, viz. of your inheritance of the kingdom of God—a hindrance in the way of your salvation: see ver. 9:—not as ordinarily understood (see especially Estius in loc.) a moral delinquency (cf. the usage in reff.), nor an ἡττᾶσθαι τῇ ὀργῇ, as Œcum.

κρίματα, matters of dispute, leading to κρίνεσθαι; not = κρίσεις,—μεθʼ ἑαυτῶν, with one another (reff.), as being brethren in Christ.

ἀδικεῖσθε and ἀποστερεῖσθε not passives, but middle (cf. Bernhardy, Syntax, chap. viii. § 4, p. 346: Menander frag.: οὗτος κράτιστός ἐστʼ ἀνήρ, ὦ Γοργία, ὅστις ἀδικεῖσθαι πλεῖστʼ ἐπίσταται βροτῶν: Hesiod. ἔργ. 347, εὖ μὲν μετρεῖσθαι παρὰ γείτονος, εὖδʼ ἀποδοῦναι)—allow yourselves to be wronged and defrauded. See Mat 5:39 ff.

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

7. ἤδη μὲν οὖν. ‘Nay, verily there is at once,’ ‘there is to begin with, without going any further’: μὲν οὖν, separate, as in v. 4, and with no δέ to answer to the μέν.

ὅλως. ‘Altogether,’ i.e. no matter what the tribunal may be: or ‘generally,’ ‘under any circumstances,’ i.e. no matter what the result may be.

ἥττημα. ‘A falling short’ of spiritual attainment, or of Christian blessings, ‘a defect’ (RV.), or possibly ‘a defeat.’ They have been worsted in the spiritual fight. Origen here contrasts ἡττᾶσθαι with νικᾶν. Cf. Isa 31:8, οἱ δὲ νεανίσκοι ἔσονται εἰς ἡττημα * . In Rom 11:12 the meaning seems to be ‘defeat’ (see note there), and these are the only passages in the Bible in which the word occurs. See Field, Otium Norvic. 3:97.

κρίματα. Elsewhere in N.T. the word means ‘decrees’ or ‘judgments,’ but here it is almost equivalent to κριτήρια (v. 4) ‘matters for judgment,’ ‘lawsuits.’

μεθʼ ἑαυτῶν. Literally, ‘with your own selves.’ It is possible that this use of μεθʼ ἑαυτῶν for μετʼ ἀλλήλων is deliberate, in order to show that in bringing a suit against a fellow-Christian they were bringing a suit against themselves, so close was the relationship. The solidarity of the Church made such conduct suicidal. But the substitution occurs where no such idea can be understood (Mar 16:3).

There are passages in M. Aurelius which are very much in harmony with these verses. He argues that men are kinsmen, and that all wrong-doing is the result of ignorance. Those who know better must be patient with those who know not what they do in being insolent and malicious. “But I, who have seen the nature of the good that it is beautiful, and of the bad that it is base (αἰσχρόν), and the nature of him that does the wrong, that it is akin to me, not so much by community of blood and seed as by community of intelligence and divine endowment,—I can neither be injured by any of them, for no one can fix on me what is base; nor can I be angry with one who is my kinsman, nor feel hatred against him” (2:1). “On every occasion a man should say, This comes from God: this is from one of the same tribe and family and society, but from one who does not know what befits his nature. But I know; therefore I treat him according to the natural law of fellowship with kindness and justice” (3:11). “With what are you so displeased? with the badness of men? Consider the decision, that rational beings exist for one another, and that to be patient is a part of righteousness, and that men do wrong against their will” (4:3).

ἀδικεῖσθε, ἀπουτερεῖσθε. ‘Endure wrong,’ ‘endure deprivation.’ The verbs are middle, not passive.

ἤδη μἑν οὖν (א3 A B C D3 E L P, Aeth.); omit οὖν (א* D.* 17, Vulg. Copt. Arm.). The οὖν is probably genuine. A omits ὅλως. The ἐν before ὑμῖν has very little authority; est in vobis (Vulg.).

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

Now therefore [ηδη μεν ουν] . Men oun nay, as in ver. 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. ?dh 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 [ηττημα εν υμιν] . Only here and Rom 11:12. See note. %Htthma fault, is from httwn 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 hJttaomai, in 2Co 12:13, made inferior; and in 2Pe 2:19, 20, overcome. See note there. Compare 2 Macc. 10 24. In classical Greek h=tta means defeat, and is contrasted with nikh victory by Plato and Thucydides. The meaning here is loss. En 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 (ver. 8) is a source of damage, resulting in forfeiture of the kingdom of God (ver. 9), and in loss of spiritual power.

Ye go to law [κριματα εχετε] . Rev., more correctly, ye have lawsuits. Not the same phrase as in ver. 6. Krima in the New Testament almost universally means judgment or decree, as Rom 5:16. See on 2Pe 2:3. In classical Greek it has also the meaning of the matter of judgment, the question in litigation. So Aeschylus : "The matter [κριμα] 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 [αποστερεισθε] . 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.

Aposterein eJauton was a regular phrase for separation from civic life. So Oedipus says : "I, noblest of the sons of Thebes, have cut myself off (ajpesterhs ejmauton. Sophocles," Oedipus Tyrannus, " 1381).

1Co 6:3To 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 Mr 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 1Co 7:5 it is used of connubial relations. In 1Ti 6:5, of those who are deprived or destitute of the truth. 91 Dr. Morison, on Mr 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."

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