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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 6:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle reproves them for going to law with one another before heathen judges for little matters; and therein blames all vexatious law-suits. In the previous chapter he had directed them to punish heinous sins among themselves by church-censures. Here he directs them to determine controversies with one another by church-counsel and advice, concerning which observe,
I.The fault he blames them for:
it was going to law. Not but that the law is good, if a man use it lawfully. But,
1.Brother went to law with brother (Co1 6:6), one member of the church with another. The near relation could not preserve peace and good understanding. The bonds of fraternal love were broken through. And a brother offended, as Solomon says, is harder to be won than a strong city; their contentions are like the bars of a castle, Pro 18:19. Note, Christians should not contend with one another, for they are brethren. This, duly attended to, would prevent law-suits, and put an end to quarrels and litigations.
2.They brought the matter before the heathen magistrates: they went to law before the unjust, not before the saints (Co1 6:1), brought the controversy before unbelievers (Co1 6:6), and did not compose it among themselves, Christians and saints, at least in profession. This tended much to the reproach of Christianity. It published at once their folly and unpeaceableness; whereas they pretended to be the children of wisdom, and the followers of the Lamb, the meek and lowly Jesus, the prince of peace. And therefore, says the apostle, "Dare any of you, having a controversy with another, go to law, implead him, bring the matter to a hearing before the unjust?" Note, Christians should not dare to do any thing that tends to the reproach of their Christian name and profession.
3.Here is at least an intimation that they went to law for trivial matters, things of little value; for the apostle blames them that they did not suffer wrong rather than go to law (Co1 6:7), which must be understood of matters not very important. In matters of great damage to ourselves or families, we may use lawful means to right ourselves. We are not bound to sit down and suffer the injury tamely, without stirring for our own relief; but, in matters of small consequence, it is better to put up with the wrong. Christians should be of a forgiving temper. And it is more for their ease and honour to suffer small injuries and inconveniences than seem to be contentious.
II.He lays before them the aggravations of their fault:
Do you not know that the saints shall judge the world (Co1 6:2), shall judge angels? Co1 6:3. And are they unworthy to judge the smallest matters, the things of this life? It was a dishonour to their Christian character, a forgetting of their real dignity, as saints, for them to carry little matters, about the things of life, before heathen magistrates. When they were to judge the world, nay, to judge, it is unaccountable that they could not determine little controversies among one another. By judging the world and angels, some think, is to be understood, their being assessors to Christ in the great judgment-day; it being said of our Saviour's disciples that they should at that day sit on twelve thrones, judging the twelve tribes of Israel, Mat 19:28. And elsewhere we read of our Lord's coming with ten thousand of his saints to execute judgment on all, etc., Jde 1:14, Jde 1:15. He will come to judgment with all his saints, Th1 3:13. They themselves are indeed to be judged (see Mat 25:31-41), but they may first be acquitted, and then advanced to the bench, to approve and applaud the righteous judgment of Christ both on men and angels. In no other sense can they be judges. They are not partners in their Lord's commission, but they have the honour to sit by, and see his proceeding against the wicked world, and approve it. Others understand this judging of the world to be meant when the empire should become Christian. But it does not appear that the Corinthians had knowledge of the empire's becoming Christian; and, if they had, in what sense could Christian emperors be said to judge angels? Others understand it of their condemning the world by their faith and practice, and casting out evil angels by miraculous power, which was not confined to the first ages, nor to the apostles. The first sense seems to be most natural; and at the same time it gives the utmost force to the argument. "Shall Christians have the honour to sit with the sovereign Judge at the last day, whilst he passes judgment on sinful men and evil angels, and are they not worthy to judge of the trifles about which you contend before heathen magistrates? Cannot they make up your mutual differences? Why must you bring them before heathen judges? When you are to judge them, as it fit to appeal to their judicature? Must you, about the affairs of this life, set those to judge who are of no esteem in the church?" (so some read, and perhaps most properly, Co1 6:4), heathen magistrates, exouthenēmenous, the things that are not, Co1 1:28. "Must those be called in to judge in your controversies of whom you ought to entertain so low an opinion? Is this not shameful?" Co1 6:5. Some who read it as our translators make it an ironical speech: "If you have such controversies depending, set those to judge who are of least esteem among yourselves. The meanest of your own members are able surely to determine these disputes. Refer the matters in variance to any, rather than go to law about them before heathen judges. They are trifles not worth contending about, and may easily be decided, if you have first conquered your own spirits, and brought them into a truly Christian temper. Bear and forbear, and the men of meanest skill among you may end your quarrels. I speak it to your shame," Co1 6:5. Note, It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by arbitration of the brethren.
III.He puts them on a method to remedy this fault.
And this twofold: - 1. By referring it to some to make it up: "Is it so that there is no wise man among you, no one able to judge between his brethren? Co1 6:5. You who value yourselves so much upon your wisdom and knowledge, who are so puffed up upon your extraordinary gifts and endowments, is there none among you fit for this office, none that has wisdom enough to judge in these differences? Must brethren quarrel, and the heathen magistrate judge, in a church so famous as yours for knowledge and wisdom? It is a reproach to you that quarrels should run so high, and none of your wise men interpose to prevent them." Note, Christians should never engage in law-suits till all other remedies have been tried in vain. Prudent Christians should prevent, if possible, their disputes, and not courts of judicature decide them, especially in matters of no great importance. 2. By suffering wrong rather than taking this method to right themselves: It is utterly a fault among you to go to law in this matter: it is always a fault of one side to go to law, except in a case where the title is indeed dubious, and there is a friendly agreement of both parties to refer it to the judgment of those learned in the law to decide it. And this is referring it, rather than contending about it, which is the thing the apostle here seems chiefly to condemn: Should you not rather take wrong, rather suffer yourselves to be defrauded? Note, A Christian should rather put up with a little injury than tease himself, and provoke others, by a litigious contest. The peace of his own mind, and the calm of his neighbourhood, are more worth than victory in such a contest, or reclaiming his own right, especially when the quarrel must be decided by those who are enemies to religion. But the apostle tells them they were so far from bearing injuries that they actually did wrong, and defrauded, and that their brethren. Note, It is utterly a fault to wrong and defraud any; but it is an aggravation of this fault to defraud our Christian brethren. The ties of mutual love ought to be stronger between them than between others. And love worketh no ill to his neighbour, Rom 13:10. Those who love the brotherhood can never, under the influence of this principle, hurt or injure them.
Historical interpretation
Three Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others? If a man does not keep himself from covetousness, he shall be defiled by idolatry, and shall be judged as one of the heathen. But who of us are ignorant of the judgment of the Lord? "Do we not know that the saints shall judge the world?" as Paul teaches. But I have neither seen nor heard of any such thing among you, in the midst of whom the blessed Paul laboured, and who are commended in the beginning of his Epistle. For he boasts of you in all those Churches which alone then knew the Lord; but we [of Smyrna] had not yet known Him. I am deeply grieved, therefore, brethren, for him (Valens) and his wife; to whom may the Lord grant true repentance! And be ye then moderate in regard to this matter, and "do not count such as enemies," but call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.
The handmaid of God dwells amid alien labours; and among these (labours), on all the memorial days of demons, at all solemnities of kings, at the beginning of the year, at the beginning of the month, she will be agitated by the odour of incense. And she will have to go forth (from her house) by a gate wreathed with laurel, and hung with lanterns, as from some new consistory of public lusts; she will have to sit with her husband ofttimes in club meetings, oft-times in taverns; and, wont as she was formerly to minister to the "saints," will sometimes have to minister to the "unjust." And will she not hence recognise a prejudgment of her own damnation, in that she tends them whom (formerly) she was expecting to judge? whose hand will she yearn after? of whose cup will she partake? What will her husband sing to her, or she to her husband? From the tavern, I suppose, she who sups upon God will hear somewhat! From hell what mention of God (arises)? what invocation of Christ?
For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.
Those sainted martyrs, accordingly, who were once with us, and who now are seated with Christ, and are sharers in His kingdom, and partakers with Him in His judgment, and who act as His judicial assessors, received there certain of the brethren who had fallen away, and who had become chargeable with sacrificing to the idols. And as they saw that the conversion and repentance of such might be acceptable to Him who desires not at all the death of the sinner, but rather his repentance, they proved their sincerity, and received them, and brought them together again, and assembled with them, and had fellowship with them in their prayers and at their festivals. What advice then, brethren, do you give us as regards these? What should we do? Are we to stand forth and act with the decision and judgment which those martyrs formed, and to observe the same graciousness with them, and to deal so kindly with those toward whom they showed such compassion?
The saints will judge this world because the unbelief of the world will be condemned by the example of their faith.
Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men,) mark how he makes them worthy of credit, first calling them "Saints."
But seeing that this bore witness to purity of life, and not to accuracy in hearing a case, observe how he orderly handles this part also, saying thus, "Do ye not know that the saints shall judge the world?" How then canst thou who art in thy day to judge them, endure to be judged by them now? They will not indeed judge, taking their seat in person and demanding account, yet they shall condemn. This at least he plainly said; "And if the world is judged in you, are ye unworthy to judge the smallest matters?" He says not "by you," but "in you:" just as when He said, "The queen of the south shall rise up and condemn this generation:" and, "The men of Nineveh shall arise and condemn this generation." For when beholding the same sun and sharing all the same things, we shall be found believers but they unbelievers, they will not be able to take refuge in ignorance. For we shall accuse them, simply by the things which we have done. And many such ways of judgment one will find there.
Then, that no one should think he speaks about other persons, mark how he generalizes his speech. "And if the world is judged in you, are ye unworthy to judge the smallest matters?"
The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within; "nay," saith he, "on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these."
For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit. Thus, if any one says, "I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play;" we are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely on these things, saying "Vanity of vanities, all is vanity." But God forbid that we should call the strict rule of life by the name of arrogance. Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble. For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him. What we should admire in him would be, his despising those meaner things and making much account of what came to him from his father. For this is arrogance, to think one's self better than one's fellow-servants: but to pass the true sentence on things cometh not of boasting, but of strictness of life.
With these same discoursing he saith, "And if the world shall be judged by you, are ye unworthy to judge the smallest matters?" For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit.
The twelve apostles will judge the twelve tribes of Israel, if they have not believed and for that reason rejected Christ. The other saints, that is to say, the Gentiles, will judge those who have not abandoned idols and believed in the true God.
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Summary
First Corinthians 6:2 confronts the Corinthian believers with a powerful rhetorical question, challenging their practice of taking internal disputes to pagan courts. Paul reminds them of their profound eschatological destiny—to judge the world—and uses this future authority as an argument from the greater to the lesser, highlighting the absurdity and shame of their current inability to resolve even the most trivial matters among themselves within the church. This verse underscores the high calling and spiritual maturity expected of those who are heirs to such a glorious judicial role in God's eternal plan.
Context
Literary Context
This verse is an integral part of Paul's broader rebuke in 1 Corinthians 6:1-11. Paul is addressing a scandalous issue within the Corinthian church: believers were suing one another in secular, pagan courts rather than resolving their conflicts internally. The preceding verse, 1 Corinthians 6:1, sets the stage by asking, "Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?" Verse 2 then builds upon this by presenting a foundational truth about the saints' future role, making their present behavior seem illogical and deeply inconsistent with their divine calling. The entire passage culminates in a strong condemnation of unrighteousness and a call to live in accordance with their identity in Christ.
Historical & Cultural Context
The city of Corinth was a bustling Roman provincial capital, renowned for its commerce, diverse population, and a vibrant, often morally lax, culture. Roman law was highly developed, and litigation was a common feature of public life. For Christians, appealing to pagan courts (which often involved oaths to Roman gods and the authority of non-believing judges) was not merely a practical issue but a profound theological and ethical compromise. It exposed the church's internal divisions to the ridicule of outsiders and undermined the distinctiveness of the Christian community, which was called to live by a different standard than the world around it. This practice also contradicted the early Christian emphasis on internal community and mutual accountability, as seen in passages like Matthew 18:15-17.
Key Themes
The central theme running through 1 Corinthians 6 is the call for believers to live consistently with their identity in Christ, particularly in matters of community ethics and spiritual maturity. Verse 2 specifically highlights the theme of future eschatological authority granted to the saints, contrasting it sharply with their present spiritual immaturity and lack of discernment. Paul emphasizes the sanctity and distinctiveness of the church as a separate entity from the world, asserting that internal disputes should be resolved within the community of faith, reflecting God's wisdom rather than the world's standards. This aligns with Paul's broader teaching in 1 Corinthians about the importance of unity, love, and the proper exercise of spiritual gifts for the edification of the body of Christ.
Exposition and Analysis
Key Word Analysis
This verb, often used in the perfect tense, implies a settled, experiential knowledge or understanding. Paul is not asking if they have heard a rumor, but if they truly comprehend and live by a fundamental truth that should be self-evident to them as believers. The rhetorical question "Do ye not know?" suggests that this truth about their future judicial role should be a cornerstone of their theological understanding and thus influence their present behavior.
Derived from a root meaning "an awful thing," this term refers to those who are sacred, consecrated, pure, or set apart for God. In the New Testament, "saints" is a common designation for all believers, indicating their holy status by virtue of their union with Christ, not their moral perfection. Their identity as "saints" implies a separation from the world's values and a distinct calling to live in a manner consistent with their consecrated status.
This verb means "to distinguish," "to decide," "to try," "to condemn," or "to punish." In the context of the saints judging the world, it signifies a role of co-governance and righteous administration alongside Christ, participating in the final determination of justice and the establishment of God's righteous order, rather than merely passing condemnation. It implies discernment, ruling, and administering justice.
This is the superlative form of a word meaning "small," indicating the "least" or "very little" in size, amount, or dignity. Paul uses this term to highlight the stark contrast between the immense future responsibility of judging the world and the triviality of the disputes the Corinthians were taking to pagan courts. It emphasizes the spiritual immaturity implied by their inability to handle even minor disagreements within their own community.
Verse Breakdown
"Do ye not know"
This is a powerful rhetorical question, designed not to elicit information but to provoke self-reflection and shame. Paul assumes that the Corinthians should know this truth, implying that their actions betray either ignorance or a willful disregard of their spiritual identity and destiny. It sets up the logical argument that follows.
"that the saints shall judge the world?"
This is the astounding premise of Paul's argument. It refers to a future, eschatological role for believers, where they will participate with Christ in the final judgment and administration of the renewed creation. This is a statement of immense dignity and authority bestowed upon those who are "saints"—set apart for God. It speaks to the ultimate triumph of God's people and their co-regency with Christ.
"and if the world shall be judged by you,"
This clause reiterates the premise, establishing it as a given ("if" here functions more like "since" or "given that"). It reinforces the certainty of the saints' future judicial role over the entire "world" (Greek kosmos, G2889, referring to the orderly arrangement of the world, including its inhabitants, often in a moral sense of the fallen world system). This future reality serves as the major premise for Paul's logical deduction.
"are ye unworthy to judge the smallest matters?"
This is the rhetorical punchline, the minor premise and conclusion of Paul's argument from the greater to the lesser (a fortiori). If believers are destined for such a grand role as judging the entire world, how can they be so spiritually inept or "unworthy" (Greek anáxios, G370, meaning unfit) as to be incapable of resolving even the most trivial disputes ("smallest matters," Greek eláchistos, G1646) among themselves? The question exposes the profound inconsistency and spiritual immaturity of the Corinthian church.
Literary Devices
Paul employs several potent literary devices in this verse to deliver his sharp rebuke. Foremost is the Rhetorical Question, "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?" This is not a genuine inquiry but a powerful persuasive technique designed to highlight an obvious truth and expose the Corinthians' folly. The question is structured as an Argument from Greater to Lesser (A Fortiori): if they are entrusted with the immensely significant task of judging the entire world, how much more should they be capable of handling minor disputes within their own community? This logical progression makes their current behavior appear utterly absurd. There is also an element of Irony in the situation: those destined for cosmic judicial authority are failing at basic interpersonal conflict resolution. This ironic contrast underscores the shame and spiritual incongruity of their actions.
Theological and Thematic Connections
The profound statement that "the saints shall judge the world" resonates deeply with the biblical narrative of God's ultimate justice and the destiny of His people. It points to an eschatological reality where believers, united with Christ, will participate in the final administration of justice and the establishment of God's righteous reign over all creation. This is not merely about condemnation but about discerning, ruling, and bringing order to a world redeemed and restored. This future dignity should profoundly shape present Christian conduct, fostering a sense of responsibility, discernment, and the urgent need for internal harmony that reflects God's wisdom to a watching world. The inability of the Corinthians to resolve "smallest matters" internally thus represents a failure to live up to their high calling and a damaging witness to those outside the faith.
Reflection and Application
First Corinthians 6:2 serves as a powerful mirror, reflecting both our glorious future and our present responsibilities. Understanding that we, as saints, are destined to participate in judging the world should profoundly impact how we conduct ourselves now. It calls us to cultivate spiritual discernment, wisdom, and a deep commitment to justice and reconciliation within the body of Christ. If we are to be entrusted with such immense authority in the age to come, we must demonstrate our capacity for righteous judgment and peacemaking in the "smallest matters" of daily life and church community. Our ability to resolve conflicts internally, guided by God's Spirit and His Word, is a tangible demonstration of His wisdom to a watching world and a vital preparation for our future co-regency with Christ. It challenges us to prioritize the reputation of Christ and His church above personal grievances or perceived rights, seeking reconciliation and spiritual maturity.
Questions for Reflection
FAQ
What does it mean for "the saints to judge the world"?
This phrase refers to a future, eschatological role for believers. It does not mean that individual Christians will sit in judgment over specific people in the same way God does, but rather that they will participate with Christ in the final administration of justice and the establishment of God's righteous rule over all creation. This concept is rooted in Old Testament prophecies, such as Daniel 7:22, where the "saints of the Most High" receive judgment and possess the kingdom. In the New Testament, Jesus tells His disciples they will sit on thrones judging the twelve tribes of Israel (Matthew 19:28), and Revelation 20:4 speaks of saints reigning with Christ for a thousand years. This "judging" encompasses ruling, administering, discerning, and participating in the perfect order and justice of God's kingdom.
Christ-Centered Fulfillment
The saints' future role in judging the world is not an independent authority but a direct participation in the ultimate reign and judicial authority of Christ Himself. Jesus is the supreme Judge, to whom all judgment has been committed by the Father (John 5:22). Believers, as those "in Christ" (2 Corinthians 5:17), are co-heirs with Him (Romans 8:17) and are destined to reign with Him (2 Timothy 2:12). Therefore, the authority granted to the saints is a reflection of Christ's own authority, extended to His redeemed people who are conformed to His image. Their future judgment is a demonstration of His perfect justice and wisdom, administered through those who have been made righteous by His sacrifice. This truth underscores that our present call to live righteously and resolve conflicts with wisdom is a preparation for, and a foretaste of, our glorious participation in Christ's eternal reign, when "every knee will bow" to Him (Philippians 2:10).