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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
Two Centuries of Reception
4 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.
We have rulers of the church to whom we should take our disputes, so that we will not be summoned before the law courts of unbelievers.
"But brother goeth to law with brother, and that before unbelievers." Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers? For surely it is extremely disgraceful if the priest could not be the author of reconciliation even among brethren, but recourse must be had to those without. So that when he said, "those who are of no account," his chief meaning was not that the Church's outcasts should be appointed as judges, but to find fault with them. For that it was proper to make reference to those who were able to decide, he has shewn by saying, "Is it so, that there is not a wise man among you, not even one?" And with great impressiveness he stops their mouths, and says, "Even though there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge." For what else can it be than absurd, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without?
"But brother goeth to law with brother, and that before unbelievers."
The charge is twofold; both that he "goeth to law," and "before the unbelievers." For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of?
There is a double sin here. First, they were taking each other to court, and secondly, they were going to court before unbelievers.
This in no way contradicts Romans [13], where Paul tells people to respect the magistrates. He is not telling us to resist secular authorities, but rather we should not appeal to them.
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Summary
In 1 Corinthians 6:6, the Apostle Paul issues a scathing rebuke to the Corinthian believers for their scandalous practice of taking internal disputes to pagan, secular courts. This verse starkly highlights the profound incongruity and spiritual immaturity of Christians seeking judgment from those who do not acknowledge God's authority, thereby bringing disrepute upon the name of Christ and the integrity of the nascent church. Paul underscores the shame and contradiction inherent in "brother going to law with brother" before "unbelievers," exposing a severe breakdown in Christian love, wisdom, and witness.
Context
Literary Context
This verse is situated within Paul's broader address concerning moral and ethical issues plaguing the Corinthian church, immediately following his condemnation of sexual immorality in 1 Corinthians 5. Chapter 6 opens with Paul's astonishment that believers, who are destined to judge the world and even angels, would resort to external, non-Christian authorities for their personal grievances (1 Corinthians 6:1-5). The immediate verses leading up to 1 Corinthians 6:6 lay the groundwork for this specific indictment, emphasizing the church's spiritual capacity and the shame of its failure to exercise it. Paul's argument culminates in a radical call for believers to suffer wrong rather than dishonor Christ (1 Corinthians 6:7-8).
Historical & Cultural Context
The city of Corinth was a bustling Roman colony, known for its commercial activity, diverse population, and a highly litigious culture. Roman law courts were readily accessible, and disputes were a common feature of daily life. For Christians, however, taking legal matters before pagan judges was deeply problematic. It meant submitting to a system that did not operate under divine principles, often involved idolatrous oaths, and could expose the church's internal weaknesses to a hostile or mocking world. In contrast, Jewish communities typically resolved internal disputes through rabbinic courts or elders, a practice Paul implicitly expects Christians to emulate, given their new spiritual identity and the indwelling Spirit. The shame associated with public disgrace was a powerful cultural motivator, making Paul's rebuke particularly sharp.
Key Themes
This verse powerfully contributes to several key themes within 1 Corinthians:
Internal Resolution of Disputes
Paul's primary concern is the church's ability to resolve its own conflicts, demonstrating the practical wisdom and spiritual maturity that should characterize the body of Christ. He argues that if believers possess the spiritual discernment to judge the world, they should certainly be capable of settling disputes among themselves (1 Corinthians 6:2-5).
Christian Witness and Reputation
Taking disputes before "unbelievers" (Greek: apistōn) brought immense shame and discredit to the name of Christ and the nascent Christian community. It suggested that Christianity lacked the moral framework or spiritual maturity to handle its own affairs, thereby hindering evangelism and misrepresenting the nature of God's people to the outside world. The church's conduct was a direct reflection of its Lord.
Prioritizing Unity and Love
The underlying message is that the pursuit of personal rights or grievances should never overshadow the imperative of maintaining brotherly love and unity. Paul later suggests it would be better to suffer wrong than to bring such reproach upon the body of Christ (1 Corinthians 6:7). This theme resonates with Paul's broader emphasis on love as the supreme virtue in 1 Corinthians 13.
Exposition and Analysis
Key Word Analysis
This conjunction (G235) introduces a strong contrast or opposition. Here, it highlights the stark incongruity between what should be happening within the Christian community (internal resolution, love, unity) and the scandalous reality of believers suing each other in pagan courts. It signals Paul's emphatic disapproval and the shocking nature of the Corinthians' actions.
The verb (G2919) means "to distinguish," "decide," "judge," or "go to law." In this context, it specifically refers to the act of submitting a dispute for judicial decision. Paul uses the present tense, indicating an ongoing practice, and the passive voice ("is judged" or "allows himself to be judged"), emphasizing the believers' active participation in this inappropriate legal process. It underscores the submission of Christian affairs to non-Christian authority.
This noun (G571) describes someone "disbelieving," "without Christian faith," or "untrustworthy." It starkly contrasts the spiritual standing of believers with those who do not share their faith, highlighting the profound irony and spiritual incongruity of seeking justice from those who do not acknowledge God's ultimate authority or moral standards. It emphasizes the public shame and compromised witness of the church.
Verse Breakdown
"But brother"
The opening "But" (ἀλλὰ) immediately signals a sharp contrast and Paul's dismay. The term "brother" (ἀδελφὸς) is deeply significant, emphasizing the familial bond and spiritual unity that should characterize the Christian community. It highlights the profound betrayal of this bond when one spiritual sibling takes another to court.
"goeth to law with brother"
This phrase directly addresses the scandalous action. "Goeth to law" (κρίνεται) indicates the act of submitting a dispute to a judicial process, specifically a secular one. The repetition of "brother" underscores the internal nature of the conflict and the violation of the spiritual family's integrity. It implies a failure of internal wisdom, mediation, and love.
"and that before the unbelievers"
This final clause intensifies the condemnation. "And that" (καὶ τοῦτο) emphasizes the specific, egregious nature of the act. The phrase "before the unbelievers" (ἐπὶ τῶν ἀπίστων) points to the public forum and the audience. This act not only damages internal relationships but also brings disrepute upon the Christian faith in the eyes of those outside the church, undermining its witness and credibility.
Literary Devices
Paul employs several literary devices to convey his strong disapproval. The most prominent is Contrast, immediately signaled by the opening "But" (ἀλλὰ). This sets up a stark opposition between the ideal of Christian community, characterized by love and internal resolution, and the shameful reality of believers suing one another. There is also significant Irony present: those who are destined to judge the world and angels (as stated in 1 Corinthians 6:2-3) are now submitting their own disputes to the judgment of "unbelievers." This highlights the profound spiritual immaturity and misplacement of authority within the Corinthian church. Furthermore, the entire passage is imbued with a sense of Shame and Dishonor, which serves as a powerful rhetorical tool. Paul repeatedly emphasizes the disgrace brought upon the church's reputation and the name of Christ by these public displays of disunity and lack of wisdom.
Theological and Thematic Connections
The theological implications of 1 Corinthians 6:6 are profound, touching upon the very nature of the church as God's redeemed community. Paul's rebuke underscores that the church is not merely a social club but a spiritual family, bound by a new covenant and indwelt by the Holy Spirit, which should empower believers to resolve conflicts according to divine principles, not worldly ones. To take internal disputes to secular courts is to deny the sufficiency of Christ's wisdom within His body, to betray the unity of the Spirit, and to present a distorted, unappealing witness of the Gospel to a watching world. It implies that the church lacks the moral and spiritual resources to govern itself, thereby diminishing the glory of God. The pursuit of personal rights at the expense of communal harmony and the reputation of Christ is a profound theological misstep.
Reflection and Application
Paul's words in 1 Corinthians 6:6 remain acutely relevant for believers and churches today. This passage challenges us to seriously examine how we handle disagreements and grievances within the Christian community. It calls us to prioritize reconciliation, forgiveness, and the preservation of unity over the assertion of individual rights or the pursuit of personal vindication through external, secular means. While there are legitimate circumstances where legal avenues are necessary (e.g., criminal matters, defending against false accusations, or issues involving non-believers where no internal church mechanism applies), Paul's primary admonition concerns civil disputes between believers that should ideally be settled within the spiritual family. This requires humility, a willingness to suffer wrong, and a deep commitment to the reputation of Christ above all else. It compels us to develop robust internal mechanisms for mediation, arbitration, and biblical conflict resolution, demonstrating to the world that the church is truly a distinct community, governed by divine wisdom and love.
Questions for Reflection
FAQ
Does 1 Corinthians 6:6 mean Christians can never use secular courts for any reason?
Not necessarily. Paul's primary concern in 1 Corinthians 6 is with civil disputes between believers that could and should be resolved within the Christian community, particularly those involving financial matters or personal grievances where one brother is seeking to gain advantage over another. He is highlighting the shame of taking such matters before "unbelievers," thereby discrediting the church. The passage does not explicitly address criminal matters (e.g., assault, fraud where the state is the aggrieved party), nor does it forbid Christians from defending themselves against false accusations or engaging with the legal system when it is the only recourse for justice against non-believers, or when it is for the protection of the vulnerable. The core principle is to avoid bringing internal Christian disputes before the world, which undermines Christian witness and unity.
Christ-Centered Fulfillment
1 Corinthians 6:6, while a sharp rebuke, ultimately points to the profound fulfillment found in Christ. The very reason Paul condemns believers for suing each other before unbelievers is that Christ Himself is the ultimate Judge and the perfect example of one who suffered wrong for the sake of others. Jesus, "who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7), willingly endured injustice and crucifixion rather than asserting His divine rights. He is the one who "committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:22-23). Our call to internal reconciliation and willingness to suffer wrong is a direct reflection of Christ's own self-sacrificial love and humility. Furthermore, Christ, through His atoning work, has created a new community, the church, where the Holy Spirit empowers believers with wisdom and love to resolve conflicts, making external judgment unnecessary and a discredit to His name. The church, as the body of Christ, is meant to embody His righteousness and restorative power, demonstrating to the world the transforming reality of His reign, where true justice is tempered with mercy and unity.