Now therefore there is utterly a fault among you, because you go to law one with another. Why do you not rather take wrong? why do you not rather allow yourselves to be defrauded?
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Ambrosiaster
AD 400
A Christian ought not to engage in litigation at all, but if the matter is too serious to be disregarded he should bring the case to the church, so as not to incur an immediate penalty and personal downfall. Commentary on Paul’s Epistles.
In this manner we shall save our adversary also, even against his will, from evil consequences, and we ourselves will not violate the commandment of God, being as his ministers neither contentious nor avaricious, steadily intent upon the manifestation of truth and never overstepping the appointed limits of zeal.
And how shall one "judge "the apostate "angels "who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong? "he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud"
Now, therefore, there us utterly a fault among you. Fault Theophylact renders condemnation and shame. It is simpler to take it as a defect of shortcoming, as when a man is overcome by another his strength and courage are thereby diminished. Imperfection, meanness, and feebleness of mind are among you, because you are overcome by anger, avarice, and strife, and can bear nothing. It is the mark of a great mind to be raised high above all these things, to look down upon them as beneath its notice, and to care nothing for injuries. It is littleness of mind and love of gain which make you go to law before heathen tribunals, to the scandal of believers and unbelievers, who are thus led to blaspheme the faith of Christ.
Why do ye not rather take wrong? Or suffer loss, as beseems those that are but newly Christians, who are few in number, and in the first fervour of their profession of peace and perfection.
This passage, however, does not favour the Anabaptists, who hold that it means that a...
Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "
And herein is the meaning of that word which the apostle speaks: "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? "
Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For I talk not yet, says he, which injures, or which is injured. Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, which did the wrong? For on this ground I at once condemn you, even for the act of going to law.
Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? Why not rather take wrong? Why not rather be defrauded?
The just man handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also everyone in the future never to settle our differences with our relatives by feuding.
