TRV
Translation
King James Version
If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
Complete Jewish Bible
So if you require judgments about matters of everyday life, why do you put them in front of men who have no standing in the Messianic Community?
Berean Standard Bible
So if you need to settle everyday matters, do you appoint as judges those of no standing in the church?
American Standard Version
If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?
World English Bible Messianic
If then, you have to judge things pertaining to this life, do you set them to judge who are of no account in the assembly?
Geneva Bible (1599)
If then ye haue iudgements of things perteining to this life, set vp them which are least esteemed in the Church.
Young's Literal Translation
of the things of life, indeed, then, if ye may have judgment, those despised in the assembly--these cause ye to sit;
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In the KJVVerse 28,472 of 31,102
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Commentary on 1 Corinthians 6 verses 1–8
1 ¶ Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
2 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?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
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?
6 But brother goeth to law with brother, and that before the unbelievers.
7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
8 Nay, ye do wrong, and defraud, and that your brethren.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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CyprianAD 258
Pseudo-Cyprian On the Glory of Martyrdom
And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."
John ChrysostomAD 407
Homily on 1 Corinthians 16
"If then ye have to judge things pertaining to this life, set them to judge who are of no account in the Church."
Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance. For what he says is something like this: Perhaps some one will say, "No one among you is wise, nor competent to pass sentence; all are contemptible." Now what follows? "Even though none be wise," says he, "I bid you entrust things to those who are of least weight."
Severian of GabalaAD 425
PAULINE COMMENTARY FROM THE GREEK CHURCH
The lowest person in the church is preferable in judgment to an unbeliever.
Augustine of HippoAD 430
On the Work of Monks 29
Therefore the apostle wished wise, holy, and faithful persons who were well established in the various places to be judges of such matters, and not persons who, in preaching, traveled about here and there.… If wise judges were lacking, he wished even the lowly and contemptible to be appointed so that the affairs of Christians might not be brought to the public eye.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 6:4, the Apostle Paul continues his impassioned critique of the Corinthian believers for abandoning internal Christian conflict resolution in favor of secular, pagan courts. This verse, laden with rhetorical force, challenges the spiritual discernment and communal integrity of the church, suggesting that even those considered "least esteemed" within the Christian community are more qualified to arbitrate disputes between believers than any unbelieving magistrate, thereby underscoring the spiritual resources and distinct identity of the Body of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Corinthians 6:4 is Irony, specifically Sarcasm. Paul's instruction to "set them to judge who are least esteemed in the church" is not a literal command but a cutting, ironic statement designed to shame the Corinthians. He is highlighting the absurdity of their actions by suggesting that if they truly believe no one among them is wise enough to judge, then even the most "despised" or "of no account" believer would be a superior choice to an unbeliever. This rhetorical strategy serves to underscore the spiritual resources they are neglecting and the dishonor they bring upon Christ's name. The entire verse functions as a Rhetorical Question (implied in the "If then..." structure), designed not to elicit an answer but to provoke self-reflection and expose the foolishness of their behavior.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's sharp rebuke in 1 Corinthians 6:4 extends beyond mere practical advice on conflict resolution; it delves into profound theological truths about the nature of the church and the sufficiency of Christ's wisdom within it. The passage implicitly contrasts worldly wisdom, which relies on legalistic structures and external authority, with spiritual wisdom, which flows from the Holy Spirit and is resident within the believing community. For Paul, the church is not merely a social club but a distinct, Spirit-empowered body, called to manifest God's justice and wisdom to a watching world. To take internal disputes to pagan courts was to deny the church's unique identity, compromise its witness, and implicitly suggest that the Spirit's wisdom was insufficient for daily life. The church, as the dwelling place of God's Spirit, possesses all the resources necessary to navigate its affairs in a manner that honors Christ and reflects His righteousness.
REFLECTION AND APPLICATION
The message of 1 Corinthians 6:4 remains profoundly relevant for the church today, challenging believers to live out their distinct identity as followers of Christ in a world often defined by litigation and self-interest. It calls us to prioritize internal resolution of conflicts, not out of a desire to hide sin or avoid accountability, but out of a commitment to the church's witness and the sufficiency of Christ's wisdom. This requires cultivating a culture of humility, forgiveness, and spiritual discernment, where disagreements are seen as opportunities for growth and reconciliation rather than battles to be won. It also means valuing the spiritual gifts and wisdom present within the entire body of Christ, recognizing that God has equipped His people with the capacity to handle even complex "things pertaining to this life" in a manner that honors Him. Our willingness to settle disputes internally, guided by biblical principles and the Holy Spirit, demonstrates to the world that the church is a community where true justice, mercy, and peace can be found.
Questions for Reflection
FAQ
Does Paul literally mean we should appoint the "least esteemed" to judge?
Answer: No, Paul is not literally advocating for the appointment of the most incompetent or despised individuals. His statement is a profound example of sarcasm and irony, a rhetorical device intended to shame the Corinthians. By suggesting that even the "least esteemed" among them would be more suitable judges than unbelievers, Paul highlights the spiritual bankruptcy of their decision to take internal church disputes to pagan courts. He implies that the spiritual wisdom available within the Body of Christ, even among its seemingly weakest members, far surpasses the secular wisdom of the world. The point is to underscore the church's inherent capacity and responsibility to resolve its own affairs, rather than relying on external, non-Christian systems that often lack spiritual understanding or a commitment to Christ-like reconciliation.
Why was it such a big deal for Christians to sue each other in pagan courts?
Answer: For Paul, Christians suing fellow Christians in pagan courts was a grave issue for several reasons. Firstly, it brought disrepute to the name of Christ and the church's witness to the world. Unbelievers would observe Christians, who claimed to follow a God of love and justice, engaging in bitter public disputes, undermining the credibility of the Gospel (John 13:34-35). Secondly, it demonstrated a lack of spiritual discernment and wisdom within the Corinthian church. Paul argues that believers, who are destined to judge the world and angels (1 Corinthians 6:2-3), should certainly be capable of handling "matters pertaining to this life" internally. Thirdly, it showed a failure to live out the distinct identity of the church as a separate, holy community governed by Christ's principles, rather than worldly ones. Finally, it often involved exposing private church matters to those who had no understanding of Christian values, potentially leading to further scandal and division.
CHRIST-CENTERED FULFILLMENT
The seemingly mundane issue of legal disputes among believers in Corinth finds its ultimate resolution and profound theological grounding in the person and work of Jesus Christ. Christ is the supreme Judge, the embodiment of perfect justice and divine wisdom, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). It is His Spirit who indwells believers, equipping the church with the discernment necessary to navigate "things pertaining to this life" in a manner that honors God. The very existence of the church as a distinct community, called out from the world, is a testament to Christ's redemptive work, establishing a new humanity united in Him. Therefore, when Paul urges the Corinthians to resolve disputes internally, he is implicitly calling them to live out the reality of their union with Christ and with one another. Christ's humility, exemplified in His willingness to suffer injustice rather than retaliate (1 Peter 2:23), provides the ultimate model for believers to forgo personal rights for the sake of unity and witness. The church's ability to settle its own affairs, even by appointing those "least esteemed," is a reflection of Christ's power to empower the weak and to work through His body, demonstrating that His wisdom is sufficient for all matters, both eternal and temporal, within His redeemed community (Philippians 2:3-4).