TRV
See on the biblical-era map
Study This Verse
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
Four Centuries of Reception
9 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.
Sure they were that all ostentation, and ambition, and love of pleasing by carnal means, was displeasing to God. And these are the angels whom we are destined to judge: these are the angels whom in baptism we renounce: these, of course, are the reasons why they have deserved to be judged by man.
But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels, if he shall stand fast in the law of God-an obedience which he refused at first.
" "Know ye not that we are to judge angels? " Again, of how open censure (does) the free expression (find utterance), how manifest the edge of the spiritual sword, (in words like these): "Ye are already enriched! ye are already satiated! ye are already reigning!" and, "If any thinks himself to know, he knoweth not yet how it behaves him to know I" Is he not even then "smiting some one's face," in saying, "For who maketh thee to differ? What, moreover, hast thou which thou hast not received? Why gloriest thou as if thou have not received? " Is he not withal "smiting them upon the mouth," (in saying): "But some, in (their) conscience, even until now eat (it) as if (it were) an idol-sacrifice.
Grieve and groan he must of necessity over the fact that, by the grant of pardon, so many works of death in man have been overthrown, so many marks of the condemnation which formerly was his own erased. He grieves that that sinner, (now) Christ's servant, is destined to judge him and his angels. And so he observes, assaults, besieges him, in the hope that he may be able in some way either to strike his eyes with carnal concupiscence, or else to entangle his mind with worldly enticements, or else to subvert his faith by fear of earthly power, or else to wrest him from the sure way by perverse traditions: he is never deficient in stumbling-blocks nor in temptations.
Angels are to be judged by us in the same way as the world is to be judged.
"Know ye not that we shall judge angels? how much more, things which pertain to this life?"
Some say that here the priests are hinted at, but away with this. His speech is about demons. For had he been speaking about corrupt priests, he would have meant them above when he said, "the world is judged in you:" (for the Scripture is wont to call evil men also "The world:") and he would not have said the same thing twice, nor would he, as if he was saying something of greater consequence, have put it down afterwards. But he speaks concerning those angels about whom Christ saith, "Depart ye into the fire which is prepared for the devil and his angels." And Paul, "his angels fashion themselves as ministers of righteousness." For when the very incorporeal powers shall be found inferior to us who are clothed with flesh, they shall suffer heavier punishment.
But if some should still contend that he speaks of priests, "What sort of priests?" let us ask. Those whose walk in life has been worldly, of course. In what sense then does he say, "We shall judge angels, much more things that relate to this life?" He mentions the angels, in contradistinction to "things relating to this life": likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.
Paul is not talking here about real angels but about the priests and teachers of the people who will be judged by the saints because of their false teaching about Christ.
By “angels” here, Paul means demons who once were angels.
Who can conceive of such a miracle? Who can mentally grasp such great glory?… All participate with Christ in judgment who do not oppose his commands, for with the devoted they too will share in his decisions.
Continue studying 1 Corinthians 6:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
First Corinthians 6:3 is a powerful rhetorical question posed by the Apostle Paul, designed to underscore the astonishing future authority of believers and shame the Corinthian church for their current spiritual immaturity. By declaring that Christians will "judge angels," Paul establishes an a fortiori argument, asserting that if believers are entrusted with such profound eschatological responsibility over spiritual beings, they are certainly capable—and thus obligated—to resolve mundane, temporal disputes among themselves without resorting to pagan courts. This verse challenges believers to live consistently with their high calling and future destiny in Christ.
Context
Literary Context
This verse is an integral part of Paul's impassioned rebuke to the Corinthian church concerning their scandalous practice of taking fellow believers to secular law courts. The preceding verses (1 Corinthians 6:1-2) set the stage, with Paul expressing profound astonishment that "saints," who are destined to "judge the world," would seek justice from unbelievers. Verse 3 intensifies this argument by introducing an even higher sphere of authority—the judgment of angels—thereby strengthening the logical imperative for internal dispute resolution. The entire chapter addresses the broader issue of Christian conduct and the church's witness to the world, emphasizing the importance of unity, holiness, and spiritual discernment over worldly litigation and personal gain. This passage is a pivot point, moving from issues of division and immorality (chapters 1-5) to practical applications of Christian living within the community.
Historical & Cultural Context
The city of Corinth was a bustling Roman provincial capital, known for its commercial prosperity, diverse population, and prevalent paganism, including numerous temples and a robust legal system. For Christians to take their internal disputes to Roman courts (which were often corrupt and pagan in their foundations) was not only a betrayal of their new identity in Christ but also brought disrepute upon the nascent Christian community in the eyes of the surrounding culture. Roman law was comprehensive, but its values and procedures were fundamentally at odds with the principles of Christian love, reconciliation, and communal accountability. Paul's exhortation reflects the early church's struggle to define its distinct identity and practices within a dominant pagan society, especially regarding conflict resolution, which was a core function of any established community.
Key Themes
The passage significantly contributes to several overarching themes in 1 Corinthians. Foremost is the theme of Christian identity and destiny, highlighting the astonishing future role of believers as co-regents and judges with Christ, as also seen in passages like Revelation 20:4. This future glory should inform present conduct. Secondly, it underscores the theme of spiritual wisdom and maturity, contrasting the Corinthians' worldly behavior with the discernment expected of those who possess the "mind of Christ" (1 Corinthians 2:16). Paul implicitly challenges their failure to apply spiritual wisdom to practical matters. Finally, it powerfully reinforces the theme of church unity and witness, arguing that internal conflicts, when aired publicly in secular courts, undermine the church's testimony and damage its internal cohesion, contrary to the call for the body of Christ to function in harmony and love (1 Corinthians 1:10 and 1 Corinthians 12).
Exposition and Analysis
Key Word Analysis
This primary verb, used here in the perfect tense, signifies a settled, experiential knowledge or understanding. It implies not just intellectual awareness but a deep comprehension and recognition of truth. Paul's rhetorical question, "Know ye not?", suggests that this truth about judging angels should already be a fundamental, established understanding among the Corinthian believers, making their current actions inexcusable.
This verb carries a broad semantic range, encompassing "to distinguish," "to decide," "to rule," "to govern," "to administer justice," and "to condemn." In the context of believers judging angels, it denotes an authoritative participation in God's ultimate decree and administration over spiritual beings, particularly those who have rebelled. It is a role of discernment, decision-making, and authoritative oversight, not merely condemnation.
Derived from a word meaning "messenger," this term refers to spiritual beings. In this context, given the judicial nature of the statement and the contrast with "things that pertain to this life," it most likely refers to fallen angels or demonic powers who rebelled against God, over whom believers, through Christ, will exercise a judicial and authoritative role in the eschatological future.
This adjective describes matters relating to the present existence, the affairs of daily life, particularly those concerning material or temporal concerns. Paul uses this term to sharply contrast the mundane, earthly disputes that the Corinthians were taking to court with the profound, cosmic authority they are destined to wield over spiritual entities. The implication is that if they are qualified for the greater, they are certainly qualified for the lesser.
Verse Breakdown
"Know ye not that we shall judge angels?"
This opening clause is a rhetorical question designed to elicit an affirmative, albeit perhaps astonished, response. Paul asserts a profound theological truth: believers are destined to participate in the judgment of angels. This declaration elevates the status and future role of Christians to an astonishing degree, placing them in a position of authority over even spiritual beings. The "we" refers to all believers, the "saints" mentioned in the preceding verse, highlighting a shared, corporate destiny. This future judgment likely pertains to fallen angels, as the righteous will not judge loyal angels.
"how much more things that pertain to this life?"
This second clause introduces an a fortiori (from the stronger to the weaker) argument. If believers are to be entrusted with such immense spiritual authority over angels—a task of cosmic significance—then it logically follows that they are certainly capable, and indeed obligated, to resolve the comparatively trivial "things that pertain to this life." This refers to the everyday disputes, financial squabbles, and interpersonal conflicts that the Corinthian believers were shamefully taking before pagan courts. The phrase "how much more" emphasizes the absurdity and spiritual immaturity of their actions given their glorious eschatological destiny.
Literary Devices
Paul employs several potent literary devices in 1 Corinthians 6:3. The most prominent is the Rhetorical Question, "Know ye not that we shall judge angels? how much more things that pertain to this life?" This is not a genuine inquiry but a forceful assertion, designed to challenge the Corinthians' spiritual ignorance and provoke self-reflection and conviction. Secondly, the verse is built upon a clear A Fortiori Argument (argument from the stronger to the weaker). Paul argues that if believers are qualified for the greater task (judging angels), they are undeniably qualified for the lesser one (judging earthly matters). This logical progression makes his rebuke devastatingly effective. There is also a strong element of Contrast between the cosmic, spiritual authority over "angels" and the mundane, temporal nature of "things that pertain to this life," highlighting the Corinthians' misplaced priorities. Finally, one could argue for a subtle Hyperbole in the implied magnitude of "judging angels" to emphasize the absurdity of their present behavior, though the theological reality of this future role is also affirmed elsewhere in Scripture.
Theological and Thematic Connections
The declaration that believers will judge angels is a profound theological statement, revealing the astonishing dignity and authority bestowed upon humanity through Christ's redemptive work. It speaks to the ultimate triumph of God's kingdom and the restoration of humanity to its intended co-regency with God, even over spiritual realms. This future authority is not earned by human merit but is a gracious inheritance rooted in our union with Christ, who is the ultimate Judge and King. It underscores the pervasive nature of God's redemptive plan, which extends beyond human salvation to the complete subjugation of all opposing spiritual forces. This eschatological reality should profoundly shape how believers view their present responsibilities and capabilities, empowering them to exercise discernment and wisdom in all areas of life, especially within the community of faith.
Reflection and Application
First Corinthians 6:3 calls believers to a radical re-evaluation of their identity and purpose in Christ. If we are destined for such an extraordinary role in God's eternal plan, then our present lives must reflect a corresponding level of spiritual maturity, discernment, and integrity. This means prioritizing the honor of Christ and the unity of the church above personal grievances or worldly vindication. The primary application is a strong imperative for the church to resolve internal conflicts internally, guided by the Holy Spirit and biblical principles of reconciliation, forgiveness, and love. It challenges us to cultivate wisdom that transcends worldly legalism and embraces divine justice, demonstrating to a watching world the transformative power of the gospel. This verse also empowers believers to trust in their Spirit-given capacity to make wise judgments in all "things that pertain to this life," recognizing that their future authority is a foretaste of their present potential for spiritual discernment and righteous living.
Questions for Reflection
FAQ
Does "judging angels" mean we will condemn them, or simply rule over them?
The Greek word krínō (judge) has a broad meaning, encompassing discernment, decision-making, ruling, and administering justice, not exclusively condemnation. While it certainly implies a position of authority and oversight, particularly over fallen angels who are already condemned, it also suggests a role in God's ultimate administration of justice within the cosmos. Believers will participate in the final vindication of God's righteousness and the full establishment of His kingdom, which includes the definitive judgment and subjugation of all spiritual opposition, as outlined in passages like Revelation 20:10. Our role is one of co-regency with Christ, participating in His ultimate triumph.
Why is it so important for Christians not to take each other to secular courts?
Paul's strong admonition against taking fellow believers to secular courts stems from several crucial reasons. Firstly, it brings disrepute to the name of Christ and the church in the eyes of the unbelieving world, portraying Christians as no different from pagans in their inability to resolve disputes peacefully. Secondly, it undermines the spiritual authority and distinctiveness of the Christian community, suggesting that worldly systems are more capable of delivering justice than the Spirit-filled body of Christ. Thirdly, it prioritizes personal vindication and worldly gain over the principles of reconciliation, forgiveness, and brotherly love that are foundational to Christian fellowship, as emphasized in Matthew 18:15-17. Paul argues that even suffering wrong is preferable to shaming the church (1 Corinthians 6:7).
Christ-Centered Fulfillment
The astounding truth that believers will "judge angels" finds its ultimate foundation and fulfillment in the person and work of Jesus Christ. Our future authority is not an inherent human capacity but a delegated authority derived solely from our union with Him, who is the supreme Judge of all creation, both visible and invisible. Christ Himself is the one to whom "all authority in heaven and on earth has been given" (Matthew 28:18), and it is He who will "judge the living and the dead" (Acts 10:42). As believers, we are "in Christ," seated with Him in the heavenly realms (Ephesians 2:6), and thus share in His victory over all spiritual powers and authorities, including those angels who rebelled against God (Colossians 2:10). Our future role as judges is a testament to Christ's complete triumph over sin, death, and all cosmic evil, and our participation in this judgment is a gracious outworking of His sovereign rule and our co-heirship with Him (Romans 8:17). Therefore, the call to judge earthly matters wisely now is a call to live out the implications of Christ's present and future reign, demonstrating His transforming power in every aspect of life.