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?
All Commentaries on 1 Corinthians 6:7 Go To 1 Corinthians 6
Cornelius a Lapide
AD 1637
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 all judicial power should be taken from the magistrates. For (1.) as Chrysostom says, the Apostle is not condemning the existence of law-courts, but the impatience of the litigants. (2.) He censures them for inflicting injury on their fellow-Christians (ver8); (3.) forgoing for judgment on these matters before the unbelievers and the unjust; (4.) for oppressing the poor among them wrongfully; (5.) for so scandalously disturbing brotherly peace, which is the bond of charity, and thus injuring the faith itself. Cajetan adds that one or other of the parties must always be in the wrong, because one or other favours an unjust cause, unless he can be excused through ignorance. Wherefore S. Augustine (Enchirid. c78) says that even lawsuits that are just can hardly be entered into without sin, at all events venial sin, because they generally proceed from a too great love of worldly things, and can scarcely be free from the danger of hatred, ill-will, and injurious dealing. There is added to this loss of time, of peace, and internal tranquillity, which cannot be compensated for except by a still greater good, and therefore even suits that have justice on their side are not undertaken without sin. Hence Christ, in S. Matt. v40 , enjoins "If any man will sue thee at law, and take away thy coat, let him have thy cloak also," A greater good is the necessity of one"s self, of the public, of ones family, godliness, or the obligations of justice, as when you determine to protect or recover the goods of a monastery, or of the poor, by the public law-courts. So Paul appealed to Csar"s judgment-seat ( Acts 25:11). In fine, the Apostle is not here blaming judging on the part of the Judges , but only on the part of the suitors. And Song of Solomon , even if it were sin to go to law, it would not be sin to pass judgment; for judgments put an end to suits, which is altogether a good thing. S. Clement of Rome supports in this S. Paul, his master and contemporary (Constit. Apost. lib. ii. x45), in the words: It is the beautiful boast of a Christian that he goes to law with no one. But if by the doing of others, or by any temptation, it come to pass that he is entangled in a lawsuit, he does all he can to put an end to it, although he have thereby to suffer loss, and to prevent himself from having to appear before the heathen"s judgment-seat. Nay, do not suffer secular magistrates to decide in your causes, for by them the devil endeavours to bring the servants of God into reproach, by making it appear that you have no wise man to do justice between you, or to put an end to controversy."
