1 Corinthians 6:5

Translation
King James Version
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?
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KJV (with Strong's)
I speak G3004 to G4314 your G5213 shame G1791. Is it so G3779, that there G2076 is not G3756 a wise man G4680 among G1722 you G5213? no, not G3761 one G1520 that G3739 shall be able G1410 to judge G1252 between G303 G3319 his G846 brethren G80?
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Complete Jewish Bible
I say, shame on you! Can it be that there isn’t one person among you wise enough to be able to settle a dispute between brothers?
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Berean Standard Bible
I say this to your shame. Is there really no one among you wise enough to arbitrate between his brothers?
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American Standard Version
I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren,
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World English Bible Messianic
I say this to move you to shame. Isn’t there even one wise man among you who would be able to decide between his brothers?
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Geneva Bible (1599)
I speake it to your shame. Is it so that there is not a wise man among you? no not one, that can iudge betweene his brethren?
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Young's Literal Translation
unto your shame I speak: so there is not among you one wise man, not even one, who shall be able to discern in the midst of his brethren!
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See also
1 Corinthians 4:141 Corinthians 15:34James 3:13James 3:18Proverbs 14:8James 1:51 Corinthians 11:14
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In the KJVVerse 28,473 of 31,102

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SUMMARY

The Apostle Paul, in 1 Corinthians 6:5, expresses profound disappointment and shame over the Corinthian believers' practice of taking their internal disputes to pagan courts rather than resolving them within the Christian community. His rhetorical question highlights the perceived absence of spiritual wisdom and discernment among them, challenging their capacity to judge even minor matters, especially given their future eschatological role. This verse serves as a sharp rebuke, underscoring the vital importance of internal conflict resolution to preserve the church's integrity, witness, and spiritual maturity.

CONTEXT

  • Literary Context: This verse is a pivotal moment in Paul's broader argument in 1 Corinthians 6. Paul has just laid the groundwork by reminding the Corinthians of their exalted future role in judging the world and even angels (see 1 Corinthians 6:2-3). He then contrasts this grand destiny with their current shameful practice of submitting their disputes to unrighteous, secular judges. Verse 5, with its pointed rhetorical question, directly follows Paul's incredulous inquiry in 1 Corinthians 6:4 about why they would appoint those of no standing in the church to judge such matters. The entire passage (from 1 Corinthians 6:1-8) builds a powerful case for internal resolution, culminating in Paul's shocking statement that it would be better to be wronged than to bring public disgrace upon the body of Christ.
  • Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan port city, known for its wealth, trade, and diverse population, but also for its moral laxity and litigious culture. Roman law was prevalent, and lawsuits were a common means of resolving disputes. For Christians to take their brethren to these secular courts was deeply problematic. Such actions not only exposed internal church conflicts to a hostile, unbelieving public, thereby damaging the Christian witness, but also implicitly acknowledged the authority of pagan legal systems over the spiritual principles of the church. Furthermore, the practice contradicted the early Christian emphasis on communal solidarity and mutual accountability, as seen in Jesus' teachings on conflict resolution in Matthew 18:15-17.
  • Key Themes: The overarching theme in 1 Corinthians 6 is the holiness and distinctiveness of the Christian community. This verse specifically highlights the themes of spiritual wisdom and discernment, emphasizing that believers, indwelt by the Holy Spirit, should possess the capacity to resolve conflicts internally according to God's principles. It also underscores the importance of maintaining the church's witness in the world; public lawsuits among believers brought shame upon the name of Christ and hindered evangelism. Paul's argument further touches upon Christian unity and brotherly love, suggesting that the willingness to suffer wrong is preferable to damaging the communal bond and reputation. The broader context of 1 Corinthians repeatedly addresses issues of disunity and immaturity within the Corinthian church, making this passage a direct application of those concerns.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • shame (Greek, entropḗ', G1791): Meaning confusion or disgrace. Paul uses this strong term to convey the profound humiliation and dishonor that the Corinthians' actions brought upon themselves and the Christian community. It's not merely a feeling of embarrassment, but a public reproach that undermines their spiritual standing and witness.
  • wise man (Greek, sophós', G4680): Meaning wise in a general application. In this context, it refers not just to intellectual acumen but specifically to spiritual wisdom and discernment. Paul implies that a Spirit-filled community should have individuals capable of applying godly principles to practical disputes, demonstrating sound judgment rooted in divine truth, rather than worldly cleverness.
  • to judge (Greek, diakrínō', G1252): Meaning to separate thoroughly, to discriminate, or to decide. This verb encompasses the act of discerning, evaluating, and making a decision between two parties. Paul's rhetorical question implies a complete lack of this crucial spiritual ability within the Corinthian church, which he finds astonishing given their spiritual gifts and future role.

Verse Breakdown

  • "I speak to your shame.": Paul opens with a direct, cutting indictment, expressing his deep disappointment and the disgrace that the Corinthians' behavior has brought upon themselves and the Christian community. This phrase sets the tone for a severe rebuke, aiming to provoke a sense of spiritual embarrassment and conviction.
  • "Is it so, that there is not a wise man among you?": This is a powerful rhetorical question, designed to highlight the apparent absence of spiritual maturity and discernment within the church. Paul challenges the Corinthians' self-perception of wisdom and spiritual giftedness, implying that if they truly possessed such qualities, they would be able to handle their own affairs.
  • "no, not one that shall be able to judge between his brethren?": This further intensifies the rhetorical question, emphasizing the complete lack of a single individual capable of mediating disputes. The phrase "between his brethren" underscores the familial nature of the church and the impropriety of involving outsiders in family matters. It highlights the failure of the community to exercise internal spiritual authority and wisdom.

Literary Devices

Paul employs several potent literary devices in this verse to convey his strong rebuke. The most prominent is the Rhetorical Question, "Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?" This question is not posed to elicit information but to make a forceful point, expressing Paul's astonishment and implying a negative answer that should shame the Corinthians. It serves as a powerful Indictment and Rebuke, directly challenging their spiritual maturity and the health of their community. Furthermore, there is an element of Irony at play: Paul has just reminded them that they are destined to judge the world and angels, yet they cannot even judge trivial matters among themselves. This stark contrast highlights the absurdity and spiritual immaturity of their current actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly connects to the biblical emphasis on the distinctiveness and self-governance of the redeemed community. The church, as the body of Christ, is called to operate by a different standard than the world, reflecting God's wisdom and righteousness. When believers resort to secular courts for internal disputes, they not only betray the spiritual principles of reconciliation and brotherly love but also bring disrepute upon the name of Christ before a watching world. The ability to resolve conflicts internally, guided by Spirit-given wisdom, is a hallmark of a mature and healthy church, demonstrating the transforming power of the Gospel and upholding the church's prophetic witness. This principle aligns with the broader biblical call for believers to live in unity and peace, reflecting the character of God.

REFLECTION AND APPLICATION

Paul's sharp rebuke in 1 Corinthians 6:5 serves as a timeless challenge to the church in every generation. It calls us to a higher standard of spiritual maturity and internal accountability, reminding us that the way we handle conflict within the body of Christ profoundly impacts our witness to the world. Rather than immediately seeking external, secular solutions, believers are called to cultivate an environment where disputes can be resolved through prayer, godly counsel, mediation by wise and Spirit-filled individuals, and a willingness to forgive and be reconciled. This requires humility, a commitment to unity over personal gain, and a deep understanding that the integrity of the church's testimony is paramount. When we fail to resolve our differences internally, we not only dishonor Christ but also present a fractured and unconvincing picture of His transforming power to a world desperately in need of true reconciliation.

Questions for Reflection

  • In what ways might our current practices as believers or as a church inadvertently bring "shame" to the name of Christ before the world?
  • How can we, as individuals, actively cultivate the spiritual wisdom and discernment necessary to mediate conflicts effectively within our Christian communities?
  • What practical steps can our local church take to strengthen its capacity for internal conflict resolution, fostering an environment of reconciliation rather than litigation?

FAQ

Why was Paul so upset about believers taking each other to court?

Answer: Paul's strong reaction stemmed from several critical concerns. Firstly, it brought shame and disrepute upon the name of Christ and the church in the eyes of the pagan world. Christians were supposed to be different, living by a higher standard of love and justice, but public lawsuits made them appear no different from the contentious society around them. Secondly, it demonstrated a profound lack of spiritual wisdom and discernment within the Corinthian church. Paul believed that believers, indwelt by the Holy Spirit and destined to judge the world and even angels (as mentioned in 1 Corinthians 6:2-3), should certainly be capable of resolving "trivial" earthly disputes among themselves. Thirdly, it undermined the unity and integrity of the body of Christ. Lawsuits are inherently adversarial, creating division rather than fostering the peace and reconciliation that should characterize Christian relationships. Paul even suggests in 1 Corinthians 6:7 that it would be better to suffer injustice than to bring such public scandal.

CHRIST-CENTERED FULFILLMENT

The call for wisdom and internal judgment among believers in 1 Corinthians 6:5 finds its ultimate fulfillment and empowerment in Christ. Jesus Himself is the embodiment of divine wisdom, "the wisdom of God" (1 Corinthians 1:24), and through His Spirit, He imparts this wisdom to His followers. The ability to "judge between his brethren" is not merely human sagacity but a Spirit-empowered discernment, rooted in the mind of Christ (1 Corinthians 2:16). Christ's life and ministry exemplify reconciliation, as He came to break down dividing walls (Ephesians 2:14) and make peace through His cross (Colossians 1:20). Therefore, when believers resolve conflicts internally, they are not just following a rule, but participating in the very ministry of reconciliation entrusted to them by Christ (2 Corinthians 5:18). The shame Paul speaks of is overcome by the glory of Christ, who enables His church to live as a distinct, unified, and wise community, reflecting His character to a watching world.

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Commentary on 1 Corinthians 6 verses 1–8

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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Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 2.27.20-22
Paul attacks the Corinthians because, although they are right in the middle of Greece, they have no truly wise people in their midst, even though many had gone to preach wisdom to them.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul meant that they were so unmanageable and thoughtless that they might choose inexperienced brothers as judges. There must, he said, be some people in the church wise enough to judge such cases, and they should be allowed to do so. He said this, incidentally, because at that time there was no official leader in their church.
John ChrysostomAD 407
Homily on 1 Corinthians 16
"But this I say to move you to shame." These are the words of one exposing their objection as being an idle pretext: and therefore he adds, "Is it so that there is not a wise man among you, no not even one?" Is the scarcity, says he, so great? so great the want of sensible persons among you? And what he subjoins strikes even still harder. For having said, "Is it so, that there is not a wise man among you, not even one?" he adds, "who shall be able to judge in the case of his brother." For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.
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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