Here, he begins to reprove another fault among the Corinthians — an excessive fondness for litigation, which took its rise from avarice. Now, this reproof consists of two parts. The first is, that by bringing their disputes before the tribunals of the wicked, they by this means made the gospel contemptible, and exposed it to derision. The second is, that while Christians ought to endure injuries with patience, they inflicted injury on others, rather than allow themselves to be subjected to any inconvenience. Thus, the first part is particular: the other is general.
1. Dare any of you This is the first statement — that, if any one has a controversy with a brother, it ought to be decided before godly judges, and that it ought not to be before those that are ungodly. If the reason is asked, I have already said, that it is because disgrace is brought upon the gospel, and the name of Christ is held up as it were to the scoffings of the ungodly. For the ungodly, at the instigation of Satan, are always eagerly on the watch (316) for opportunities of finding occasion of calumny against the doctrine of godliness. Now believers, when they make them parties in their disputes, seem as though they did on set purpose furnish them with a handle for reviling. A second reason may be added — that we treat our brethren disdainfully, when we of our own accord subject them to the decisions of unbelievers.
But here it may be objected: “As it belongs to the office of the magistrate, and as it is peculiarly his province to administer justice to all, and to decide upon matters in dispute, why should not even unbelievers, who are in the office of magistrate, have this authority, and, if they have it, why are we prevented from maintaining our rights before their tribunals?” I answer, that Paul does not here condemn those who from necessity have a cause before unbelieving judges, (317) as when a person is summoned to a court; but those who, of their own accord, bring their brethren into this situation, and harass them, as it were, through means of unbelievers, while it is in their power to employ another remedy. It is wrong, therefore, to institute of one’s own accord a law-suit against brethren before unbelieving judges. If, on the other hand, you are summoned to a court, there is no harm in appearing there and maintaining your cause.
(316) “ Espient incessamment et d’vne affection ardente;” — “Watch incessantly and with eager desire.”
(317) “ Qui sont necessairement contraints de maintenir et plaider leurs causes sous iuges infideles;” — “Who are from necessity shut up to maintain and defend their law-suits before unbelieving judges.”