1 Corinthians 6:2

Or know ye not that the saints shall judge the world and if the world is judged by you, are ye unworthy to judge the smallest matters?

Or know ye not ... These words are the key to understanding this difficult passage. Macknight said:

Because this question is repeated six times in this chapter, Locke thinks it was intended as a reproof to the Corinthians, who boasted of the knowledge they received from the false teacher, (but) were extremely ignorant in religious matters.[4]

Dummelow unhesitatingly interpreted this and the two following verses as sarcasm on Paul's part:

They appeal to the "knowledge" of the Corinthians, who were puffed up with spiritual pride; and in their conceit had spoken of their hope to judge men and angels. If this be their expectation surely they can judge in matters of daily life.[5]

This interpretation makes sense and is supported by many circumstances. First, the matter of human beings judging men and angels is just such a thing as would have been advocated by the conceited false teachers in Corinth; but there are many other reasons:

(1) The greatest importance attaches to the words "know ye not," which occur ten times in the letters of Paul to the Corinthians, and only twice in all the rest.[6] Farrar says that "(these words) are a fitting rebuke for those who took for knowledge their obvious ignorance."[7] Furthermore, this expression occurs six times in this chapter in 1 Corinthians 6:2,3,9,15,16,19; therefore some very special significance attaches to it. This student believes that the words are a sarcastic reference by Paul to conceited arrogance of the Corinthians who professed to "know" so much.

(2) All other interpretations involve vast difficulties. Jesus never promised that even apostles would judge angels. The passage in Matthew 19:28 speaks of their "judging the twelve tribes of Israel"; and, as Morris noted, "There is no record of Christ having said that all believers would share in that."[8]

(3) The notion that people will judge angels, except in the most poetic sense, as in the thought of their doing so through preaching the gospel, or through their godly living, etc.; such a notion raises impossible questions. What angels shall people judge? Does it mean the devil's angels? They have already been judged and cast down and reserved in chains of darkness, etc. (2 Peter 2:4). True, Peter said, "reserved unto judgment," but this means "until the judgment day," their sentence only being reserved and their judgment already determined.

(4) Without going into all the fanciful interpretations heaped upon these words, this writer confesses full agreement with Adam Clarke who said:

This place is generally understood to imply that the redeemed of the Lord shall be, on the great day, assessors with him in judgment; and shall give their award in the determinations of his justice. On reviewing this subject, I am fully of the opinion that this cannot be the meaning of these words; and that the interpretation is clogged with a multitude of absurdities.[9]

Thus, it is believed that the matter of Christians judging men and angels is no valid Christian doctrine at all, but the speculative nonsense of the vainglorious experts in Greek philosophy at Corinth.

(5) Christians themselves will be judged at the last day; and in 1 Corinthians 4:4, Paul had just declared that the one who judges "is the Lord." Although it is said of saints that they shall "reign" with Christ, it is nowhere said that they shall judge with him. Despite many learned opinions to the contrary, therefore, this writer strongly inclines to the views expressed above.

[4] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 84.

[5] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 901.

[6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 192.

[7] Ibid.

[8] Leon Morris, Tyndale Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 94.

[9] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 216.