1 Corinthians 6:4
Verse
Context
Lawsuits among Believers
3Do you not know that we will judge angels? How much more the things of this life!4So if you need to settle everyday matters, do you appoint as judges those of no standing in the church?5I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers?
Sermons
William MacDonald
Leonard RavenhillWilliam MacDonald
Brian BrodersenLeonard RavenhillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Things pertaining to this life - They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived. Who are least esteemed in the Church - Τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz.: - 1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem. 2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem. 3. The Bench of Three in every synagogue. 4. The Authorized, or Authentic Bench. 5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says, -
Jamieson-Fausset-Brown Bible Commentary
judgments--that is, cases for judgment. least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (Co1 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.
John Gill Bible Commentary
If then ye have judgments of things pertaining to this life,.... Not judgements relating to life and death, for these were not in the power of a Jewish sanhedrim now, and much less of a Christian community, but were wholly in the power of the Roman magistrates; but judgments relating to the common affairs of life, or what the Jews call , "pecuniary judgments" (b), in distinction from , "judgments of souls", or capital ones. The Jews say (c), "that forty years before the destruction of the temple, capital judgments were taken from Israel; and in the days of R. Simeon ben Jochai, pecuniary judgments were taken away from Israel.'' Now this Rabbi lived many years after the times of the apostles, so that as yet the Jews had a power of exercising such judgments; and no doubt the Christian's also, who as yet were very little, if at all, distinguished from the Jews by the Romans: and therefore since such judgments were within the compass of their authority, the apostle advises to set them to judge who are least esteemed in the church; meaning, not those of the lowest circumstances of life, and of the meanest abilities and capacities; for in the next verse he requires a wise man for such a business; but private persons, laymen, who were not in any office and authority in the church, in distinction from pastors, elders, and rulers, that were in office, power, and high esteem, whom he would not have troubled with cases of this nature; but should rather choose out from among the laity persons of the best judgment and capacity, to be umpires and arbitrators in such worldly matters, which do not so properly come under the notice and cognizance of spiritual guides. The phrase, "to judge", is not in the original text, where it is only "set", or "put in the chair"; but is added in the Vulgate Latin version; and to which agree both the Syriac and Arabic versions; the former reading the words, "they that are despised in the church, set for you in judgment"; and the latter, "make them to sit judges". The Jews, as Dr. Lightfoot observes, besides their great sanhedrim of seventy one persons, and that other of twenty three in their cities of note, and their triumvirate in every synagogue, had also two sorts of benches, who judged of lesser matters; the one was called , "the bench of authorized persons", experienced men, that were approved of, and had their authority from the sanhedrim; and the other was called , "the bench of idiots" (d), or private persons, or , "the bench of those who were not authorized" (e), or had not their authority, from the higher courts; but being judged proper persons, were chosen by the people to arbitrate matters in difference between them; and these are the men the apostle means, at least alludes to, before whom he would have the causes brought. (b) Misn Sanhedrin, c. 1. sect. 1. (c) T. Hieros. Sanhedrin. fol. 24. 2. (d) T. Bab. Bava Metzia, fol. 32. 1. (e) Maimon. Hilch. Ishot, c. 17. sect. 13. T. Bab. Gittin, fol. 88. 2. Gloss. in. ib.
Tyndale Open Study Notes
6:4-6 I am saying this to shame you: It is a scandal for Christians to have to resolve their conflicts in secular courts, as if there were no one in the church sufficiently capable of resolving them.
1 Corinthians 6:4
Lawsuits among Believers
3Do you not know that we will judge angels? How much more the things of this life!4So if you need to settle everyday matters, do you appoint as judges those of no standing in the church?5I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers?
- Scripture
- Sermons
- Commentary
Building Communication Skills
By William MacDonald2.2K41:42Communication1CO 6:4EPH 4:28EPH 4:32COL 4:6In this sermon, the speaker emphasizes the importance of speaking the truth in love, as taught in Ephesians 4:15. He highlights the balanced approach of Jesus, who spoke the truth with gracious words. The speaker encourages believers to make spiritual applications from the Word of God and to avoid trivial conversations. He also shares an illustration of a conversation that lacked substance, emphasizing the need to focus on meaningful topics. Overall, the sermon emphasizes the importance of building communication skills rooted in truth and love.
Romans 7 vs. Romans 8
By Leonard Ravenhill2.0K1:33:16Victorious LifeISA 55:8DAN 6:16MAT 1:21MAT 27:46ROM 8:1ROM 8:371CO 6:4In this sermon, the preacher emphasizes the power of Jesus overcoming all obstacles. He uses the analogy of Jesus being like a stone that is being pushed against by various forces, including sin and demons. However, Jesus ultimately triumphs over these challenges with the help of the Holy Spirit. The preacher also discusses the concept of the law of the spirit of life in Christ Jesus, which sets believers free from the law of sin and death. He encourages listeners to trust in Jesus' victory, even in difficult circumstances, and reminds them that they are more than conquerors through Christ.
Communication Skills Our Conversation
By William MacDonald1.7K28:14CommunicationMAT 6:331CO 6:4EPH 4:28In this sermon, the speaker focuses on the importance of effective communication and conversation skills. He emphasizes the need to speak truthfully and avoid lying, as well as the importance of controlling anger and not giving in to the devil. The speaker also highlights the significance of being positive, thankful, and filled with gratitude in our speech. He encourages listeners to ask meaningful questions, be good listeners, and show genuine interest in others. The sermon references Ephesians 4:25, Ephesians 5:4, and Philippians 2:3 as biblical guidance for building communication skills.
(1 Corinthians) Overview to Chapter 14
By Brian Brodersen1.4K57:201CO 6:41CO 14:11CO 14:22In this sermon, the speaker emphasizes the importance of studying and applying 1 Corinthians 14, particularly for Pentecostal and Charismatic churches. The chapter provides practical advice on the ministry of spiritual gifts. The speaker highlights the need to pursue love and desire spiritual gifts, as well as the connection between chapters 12, 13, and 14 in discussing spiritual gifts. The chapter also addresses the proper use of gifts in the general assembly, and the speaker suggests that studying and applying this chapter can help eliminate strange practices in churches.
If Any Man Be in Christ, He Is a New Creature
By Jack Hyles72746:36MAT 6:33JHN 3:7ROM 6:61CO 6:42CO 5:171PE 1:23In this sermon, the preacher emphasizes the importance of being born again in order to go to heaven. He uses the analogy of three men, all born as sons of Adam, to illustrate the concept. One man, who attends a liberal church and does not hear the gospel, remains in his old nature and does not experience salvation. The preacher highlights the conflict between the old nature and the new nature in a believer's life, showing that even after being born again, the old nature still exists. He emphasizes the need to choose the new nature and live according to God's will.
Fear
By Leonard Ravenhill1591:00:33Overcoming FearFaith and CourageFearPRO 1:7ISA 41:10MAT 25:25ACT 1:8ROM 12:11CO 6:42TI 1:72TI 4:7HEB 11:71JN 4:18Leonard Ravenhill emphasizes that fear is the true public enemy number one, overshadowing sin, ignorance, and poverty. He draws from historical and biblical examples to illustrate how fear can paralyze individuals and communities, contrasting it with the spirit of power, love, and a sound mind that God provides. Ravenhill highlights the importance of recognizing fear's reality while also understanding that it can be overcome through faith and the teachings of Scripture. He encourages believers to stir up the gifts within them and to stand firm in their faith, especially in perilous times, as Paul advised Timothy. Ultimately, he calls for a return to a deep, abiding trust in God to combat the fears that plague humanity.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Things pertaining to this life - They could examine all civil cases among themselves, which they were permitted to determine without any hinderance from the heathen governments under which they lived. Who are least esteemed in the Church - Τους εξουθενημενους, Those who were in the lowest order of judges; for the apostle may refer here to the order in the Jewish benches, as Dr. Lightfoot conjectures, of which there were five, viz.: - 1. The great Sanhedrin, consisting of seventy-two elders, which presided in Jerusalem. 2. The little Sanhedrin of twenty-five, in large cities, out of Jerusalem. 3. The Bench of Three in every synagogue. 4. The Authorized, or Authentic Bench. 5. The Bench not authorized, εξουθενημενος. This latter bench was so called because it received not its authority immediately from the Sanhedrin, but was chosen by the parties between whom the controversy depended. The apostle certainly does not mean persons of no repute, but such as these arbitrators, who were chosen for the purpose of settling private differences, and preventing them from going before the regular magistrates. The following verse makes it pretty evident that the apostle refers to this lower kind of tribunal; and hence he says, -
Jamieson-Fausset-Brown Bible Commentary
judgments--that is, cases for judgment. least esteemed--literally, "those of no esteem." Any, however low in the Church, rather than the heathen (Co1 1:28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church.
John Gill Bible Commentary
If then ye have judgments of things pertaining to this life,.... Not judgements relating to life and death, for these were not in the power of a Jewish sanhedrim now, and much less of a Christian community, but were wholly in the power of the Roman magistrates; but judgments relating to the common affairs of life, or what the Jews call , "pecuniary judgments" (b), in distinction from , "judgments of souls", or capital ones. The Jews say (c), "that forty years before the destruction of the temple, capital judgments were taken from Israel; and in the days of R. Simeon ben Jochai, pecuniary judgments were taken away from Israel.'' Now this Rabbi lived many years after the times of the apostles, so that as yet the Jews had a power of exercising such judgments; and no doubt the Christian's also, who as yet were very little, if at all, distinguished from the Jews by the Romans: and therefore since such judgments were within the compass of their authority, the apostle advises to set them to judge who are least esteemed in the church; meaning, not those of the lowest circumstances of life, and of the meanest abilities and capacities; for in the next verse he requires a wise man for such a business; but private persons, laymen, who were not in any office and authority in the church, in distinction from pastors, elders, and rulers, that were in office, power, and high esteem, whom he would not have troubled with cases of this nature; but should rather choose out from among the laity persons of the best judgment and capacity, to be umpires and arbitrators in such worldly matters, which do not so properly come under the notice and cognizance of spiritual guides. The phrase, "to judge", is not in the original text, where it is only "set", or "put in the chair"; but is added in the Vulgate Latin version; and to which agree both the Syriac and Arabic versions; the former reading the words, "they that are despised in the church, set for you in judgment"; and the latter, "make them to sit judges". The Jews, as Dr. Lightfoot observes, besides their great sanhedrim of seventy one persons, and that other of twenty three in their cities of note, and their triumvirate in every synagogue, had also two sorts of benches, who judged of lesser matters; the one was called , "the bench of authorized persons", experienced men, that were approved of, and had their authority from the sanhedrim; and the other was called , "the bench of idiots" (d), or private persons, or , "the bench of those who were not authorized" (e), or had not their authority, from the higher courts; but being judged proper persons, were chosen by the people to arbitrate matters in difference between them; and these are the men the apostle means, at least alludes to, before whom he would have the causes brought. (b) Misn Sanhedrin, c. 1. sect. 1. (c) T. Hieros. Sanhedrin. fol. 24. 2. (d) T. Bab. Bava Metzia, fol. 32. 1. (e) Maimon. Hilch. Ishot, c. 17. sect. 13. T. Bab. Gittin, fol. 88. 2. Gloss. in. ib.
Tyndale Open Study Notes
6:4-6 I am saying this to shame you: It is a scandal for Christians to have to resolve their conflicts in secular courts, as if there were no one in the church sufficiently capable of resolving them.