I speak to your shame The meaning is -- "If other considerations do not influence you, let it at least be considered by you, how disgraceful it is to you that there is not so much as one among you who is qualified to settle an affair amicably among brethren -- an honor which you assign to unbelievers Now this passage is not inconsistent with the declaration which we met with above, when he stated that he did not make mention of their faults with the view of shaming them, (1-Corinthians 4:14,) for instead of this, by putting them to shame in this manner, he calls them back from disgrace, [1] and shows that he is desirous to promote their honor. He does not wish them, then, to form so unfavorable an opinion of their society, as to take away from all their brethren an honor which they allow to unbelievers

Footnotes

1 - "Il les garde de tomber en reproche;" -- "He guards them against falling into reproach."

I speak to your shame - I declare that which is a reproach to you, that your matters of dispute are carried before pagan tribunals.
Is it so - Can it be that in the Christian church - the church collected in refined and enlightened Corinth - there is not a single member so wise, intelligent and prudent that his brethren may have confidence in him, and refer their causes to him? Can this be the case in a church that boasts so much of its wisdom, and that prides itself so much in the number and qualifications of its intelligent members?

Is it so, that there is not a wise man among you? - Have you none among yourselves that can be arbitrators of the differences which arise, that you go to the heathen tribunals?

(5) I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
(5) He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.

I speak to your shame,.... Not that they did set such persons to judge, but that they did not; and instead of so doing went to law with their brethren before the unjust:
is it so that there is not a wise man among you? this also the apostle speaks to their shame, who had so much gloried in their wisdom, and boasted of their parts and abilities to the contempt of others, and even of the apostle himself; and yet acted as if there was not a wise man among them capable of judging and determining trivial matters, but they must carry them before unconverted persons:
no not one that shall be able to judge between his brethren? for though the above mentioned benches consisted of three persons, yet the contending parties might choose one man to be an arbitrator and judge between them. The rule with the Jews was this (f);
"pecuniary judgments are by three, but if he is authorised or approved by the majority, , "he may judge alone". Says R. Nachman, as I judge pecuniary judgments alone; and so says R. Chaijah, as I judge pecuniary punishments alone.''
(f) T. Bab. Sanhed. fol. 5. 1. Maimon. Hilch. Sanhed. c. 5. sect. 8.

your shame--Thus he checks their puffed-up spirit (1-Corinthians 5:2; compare 1-Corinthians 15:34). To shame you out of your present unworthy course of litigation before the heathen, I have said (1-Corinthians 6:4), "Set the least esteemed in the Church to judge." Better even this, than your present course.
Is it so?--Are you in such a helpless state that, &c.?
not a wise man--though ye admire "wisdom" so much on other occasions (1-Corinthians 1:5, 1-Corinthians 1:22). Paul alludes probably to the title, "cachain," or wise man, applied to each Rabbi in Jewish councils.
no, not one--not even one, amidst so many reputed among you for wisdom (1-Corinthians 3:18; 1-Corinthians 4:6).
shall be able--when applied to.
brethren--literally, "brother"; that is, judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the church, such a wise person as had the charism, or gift, of church government.

I speak to your shame. The last sentence was spoken to shame them, not as a serious rule. He now speaks seriously.
Is there not a wise man among you? A man of prudent judgment, capable of settling differences among them.
That before unbelievers. It was lamentable that brethren should go to law. How much more of a scandal when they carried their cases into the heathen courts.
There is utterly a fault among you. It was a fault (loss or defeat in the Greek) to go to law at all. It was better rather to take wrong . . . to be defrauded, than to work so great an injury to the church by the ill-feeling aroused, and by the scandal in the eyes of the heathen. The rule is, then, (1) To suffer wrong rather than to go to law. (2) If an adjudication is required, to refer to the case, not to unbelieving judges, but to a "wise man" within the church. For other Scriptures bearing on the subject, see 1-Peter 2:23; Matthew 5:40; 1-Peter 2:19; Proverbs 20:22.

Is there not one among you, who are such admirers of wisdom, that is wise enough to decide such causes?