the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
1 Corinthians 6:7
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The lawsuits that you have against each other show that you are already defeated. It would be better for you to let someone wrong you. It would be better to let someone cheat you.
To have lawsuits at all with one another is defeat for you. Why not rather suffer wrong? Why not rather be defrauded?
Now therfore ther is vtterly a faute amonge you because ye goo to lawe one with another. Why rather suffer ye not wronge? why rather suffre ye not youre selves to be robbed?
Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?
The very fact that you have lawsuits among yourselves is already a defeat for you. Why not rather be wronged? Why not rather be cheated?Proverbs 20:22; Matthew 5:39-40; Luke 6:29; Romans 12:17,19; 1 Thessalonians 5:15;">[xr]
Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather suffer the wrong? Why not rather be defrauded?
The fact that you have lawsuits against each other shows that you are already defeated. Why not let yourselves be wronged? Why not let yourselves be cheated?
Therefore already it is altogether a defect in you, that you have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?
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?
To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded?
Therefore it is already altogether a defect in you, that you have lawsuits one with another. Why not rather be wronged? Why not rather be defrauded?
Indeed even this is altogether a fault among you, that ye have contests with each other. Why do ye not rather suffer wrong?
To say no more, then, it is altogether a defect in you that you have law-suits with one another. Why not rather endure injustice? Why not rather submit to being defrauded?
And now trespas is algatis in you, for ye han domes among you. Whi rather take ye no wrong? whi rather suffre ye not disseit?
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?
The very fact that you have lawsuits among you means you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated?
When one of you takes another to court, all of you lose. It would be better to let yourselves be cheated and robbed.
Why, the very fact that you have lawsuits with one another is already a defeat. Why not rather be wronged? Why not rather be defrauded?
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?
More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss?
Actually, if you are bringing lawsuits against each other, it is already a defeat for you. Why not rather be wronged? Why not rather be cheated?
Already indeed then it is altogether a fault in you that ye have suits between yourselves. Why do ye not rather suffer wrong? why are ye not rather defrauded?
Now, therefore, you make yourselves guilty while you have litigation one with another. For why do you not bear injury ? and why do you not suffer fraud ?
Now therefore ye condemn yourselves, in that ye have litigation one with another. For why do ye not rather suffer wrong? why not rather be defrauded?
Now therefore, there is vtterly a fault among you, because yee goe to law one with another: Why doe ye not rather take wrong? Why doe yee not rather suffer your selues to be defrauded?
Even to have such lawsuits with one another is a defeat for you. Why not just accept the injustice and leave it at that? Why not let yourselves be cheated?
This shows you are wrong when you have to go to court against each other. Would it not be better to let someone do something against you that is wrong? Would it not be better to let them rob you?
In fact, to have lawsuits at all with one another is already a defeat for you. Why not rather be wronged? Why not rather be defrauded?
Nowe therefore there is altogether infirmitie in you, in that yee goe to lawe one with another: why rather suffer ye not wrong? why rather susteine yee not harme?
Now therefore you are already at fault because you go to court one with another. Why not rather suffer wrong? Why not rather let yourselves be defrauded?
Already, indeed, it is an utter defeat for you, that ye are having, law-suits, one with another. Wherefore are ye not rather taking wrong? Wherefore are ye not rather suffering yourselves to be defrauded?
Already indeed there is plainly a fault among you, that you have law suits one with another. Why do you not rather take wrong? Why do you not rather suffer yourselves to be defrauded?
Nowe therefore there is vtterly a fault among you, because ye go to lawe one with another: Why rather suffer ye not wrong? why rather suffer ye not harme?
The very fact that you have legal disputes among yourselves shows that you have failed completely. Would it not be better for you to be wronged? Would it not be better for you to be robbed?
As it is, to have legal disputes against one another is already a defeat for you. Why not rather be wronged? Why not rather be cheated?
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?
Therefore it is already completely a loss for you that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?
Indeed, then, there is already a failure with you all, that you have lawsuits with yourselves. Why not instead be wronged? Why not instead be defrauded?
Already, indeed, then, there is altogether a fault among you, that ye have judgments with one another; wherefore do ye not rather suffer injustice? wherefore be ye not rather defrauded?
Now therfore is there vtterly a faute amoge you, that ye go to lawe one with another. Why rather suffre ye not wronge? Why suffre ye not youre selues rather to be defrauded?
beside, you are absolutely in the wrong in going to law with one another at all: why don't you rather take wrong? why do ye not rather suffer loss?
These court cases are an ugly blot on your community. Wouldn't it be far better to just take it, to let yourselves be wronged and forget it? All you're doing is providing fuel for more wrong, more injustice, bringing more hurt to the people of your own spiritual family.
The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?
But the fact y'all are even squabblin' means you've failed. It'd be better to be wronged than to fail. Shoot, it'd be better to be cheated than fail on purpose.
Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?
Actually, then, it is already a failure for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded?
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
there: Proverbs 2:5, Proverbs 2:8-10, Hosea 10:2, James 4:1-3
Why: Proverbs 20:22, Matthew 5:39-41, Luke 6:29, Romans 12:17-19, 1 Thessalonians 5:15, 1 Peter 2:19-23, 1 Peter 3:9
Reciprocal: Genesis 13:8 - Let Genesis 13:9 - if thou wilt Exodus 2:13 - and he said Deuteronomy 15:3 - General Esther 1:16 - done wrong Ezekiel 45:9 - take away Zechariah 5:3 - every one Matthew 5:24 - there Matthew 5:40 - General Mark 10:19 - Defraud 1 Corinthians 6:1 - go 1 Corinthians 6:6 - brother 1 Corinthians 9:12 - but 2 Corinthians 12:20 - debates Philippians 4:5 - your Colossians 3:13 - quarrel Colossians 3:25 - he that 1 Thessalonians 4:6 - go
Cross-References
Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them,
that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.
And the Lord said, "My Spirit shall not strive [fn] with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years."
There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown.
Of the birds after their kind, of animals after their kind, and of every creeping thing of the earth after its kind, two of every kind will come to you to keep them alive.
Thus Noah did; according to all that God commanded him, so he did.
But the wicked shall perish; And the enemies of the LORD, Like the splendor of the meadows, shall vanish. Into smoke they shall vanish away.
The fear of the LORD prolongs days, But the years of the wicked will be shortened.
The LORD has made all for Himself, Yes, even the wicked for the day of doom.
Therefore the land will mourn; And everyone who dwells there will waste away With the beasts of the field And the birds of the air; Even the fish of the sea will be taken away.
Gill's Notes on the Bible
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, Matthew 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, ברית ובין שאינו בן ברית
בין שהוא בן, "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.
Barnes' Notes on the Bible
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; Proverbs 20:22; Matthew 5:39-40; Romans 12:17, Rom 12:19; 1 Thessalonians 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 Romans 13:0.
Clarke's Notes on the Bible
Verse 1 Corinthians 6:7. 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.
