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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
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And how shall one "judge" the apostate "angels," who has become himself an apostate from that forgetfulness of injuries, which is according to the Gospel? "Why do ye not rather suffer wrong?" he says; "why are ye not rather defrauded? Yea, ye do wrong and defraud," manifestly by praying against those who transgress in ignorance, and deprive of the philanthropy and goodness of God, as far as in you lies, those against whom you pray, "and these your brethren,"—not meaning those in the faith only, but also the proselytes.
And herein is the meaning of that word which the apostle speaks: "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? "
That believers who differ among themselves ought not to refer to a Gentile judge. In the first Epistle of Paul to the Corinthians: "Dares any of you, having a matter against other, to discuss it among the unrighteous, and not among the saints? Know ye not that the saints shall judge this world? " And again: "Now indeed there is altogether a fault among you, because ye have judgments one against another. Wherefore do ye not rather suffer injury? or wherefore are ye not rather defrauded? But ye do wrong, and defraud, and this your brethren. Know ye not that the unrighteous shall not obtain the kingdom of God? "
In this manner we shall save our adversary also, even against his will, from evil consequences, and we ourselves will not violate the commandment of God, being as his ministers neither contentious nor avaricious, steadily intent upon the manifestation of truth and never overstepping the appointed limits of zeal.
A Christian ought not to engage in litigation at all, but if the matter is too serious to be disregarded he should bring the case to the church, so as not to incur an immediate penalty and personal downfall.
"Nay, already it is altogether a defect in you that ye have lawsuits one with another."
Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For "I talk not yet," saith he, "which injures, or which is injured." Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, "which did the wrong?" For on this ground I at once condemn thee, even for the act of going to law.
Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? "Why not rather take wrong? Why not rather be defrauded?"
The just man handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also everyone in the future never to settle our differences with our relatives by feuding.
By saying all this Paul is showing that the Corinthians were doing the exact opposite.
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Summary
The Apostle Paul sternly rebukes the Corinthian believers for their scandalous practice of suing one another in pagan courts, declaring that such litigation represents a profound moral failure and a spiritual defeat for the entire community. He challenges them to embrace a radical, Christ-like humility, urging them to suffer injustice and financial loss rather than compromise the church's unity, witness, and reputation before the watching world.
Context
Literary Context
This verse is situated within a broader section of Paul's first letter to the Corinthians, where he addresses various issues of disorder and immaturity within the church. Immediately preceding this passage, in 1 Corinthians 5, Paul deals with sexual immorality and the need for church discipline. He then transitions in 1 Corinthians 6:1-11 to the equally egregious problem of believers taking fellow Christians to secular courts. Paul's argument builds from the premise that if the Corinthians are destined to judge the world and even angels (1 Corinthians 6:2-3), they should certainly be capable of resolving minor disputes among themselves, especially through the wisdom of mature believers within the church.
Historical & Cultural Context
Corinth was a bustling, cosmopolitan Roman port city, notorious for its wealth, diverse population, and prevalent moral laxity. Litigation was a common feature of Roman society, with citizens frequently resorting to courts to settle disputes. For Christians, a minority group in this pagan environment, their internal conduct was under scrutiny. The practice of believers suing one another in public, pagan courts would have been a profound scandal, undermining the credibility of their claims to love, unity, and justice. It presented a terrible witness to non-believers, suggesting that the "new way" of Christ was no different from the old ways of the world.
Key Themes
This verse powerfully contributes to several key themes woven throughout 1 Corinthians. It highlights the critical importance of Church Unity and Purity, demonstrating how internal strife and worldly practices fracture the body of Christ and tarnish its spiritual integrity. It underscores the vital role of Christian Witness, emphasizing that the behavior of believers directly impacts the Gospel's credibility and the church's reputation in a hostile world. Furthermore, Paul's rhetorical questions expose a lack of Spiritual Maturity versus Carnality, implying that their contentious behavior stemmed from a worldly mindset rather than a Spirit-led one. Ultimately, the passage champions a radical ethic of Self-Sacrifice over Self-Interest, calling believers to prioritize the common good and the glory of God over personal rights or material gain, a theme echoed in Paul's later discussion of love in 1 Corinthians 13.
Exposition and Analysis
Key Word Analysis
Meaning "a deterioration, i.e. (objectively) failure or (subjectively) loss." Paul uses this strong term to convey that the Corinthians' practice of litigation is not merely a minor disagreement but a profound moral and spiritual defeat for the entire community. It signifies a significant setback in their Christian walk and witness.
Meaning "to be unjust, i.e. (actively) do wrong (morally, socially or physically)." In this context, it is used passively, meaning "to suffer injustice" or "to be wronged." Paul's rhetorical question challenges them to consider why they are unwilling to endure being treated unjustly for the sake of peace and the church's reputation.
Meaning "to despoil." In this passive sense, it means "to be cheated" or "to be robbed." This word reinforces the idea of suffering material or financial loss. Paul is pushing the Corinthians to a radical level of self-sacrifice, suggesting that even being cheated is preferable to bringing shame upon the name of Christ through public litigation.
Verse Breakdown
"Now therefore there is utterly a fault among you, because ye go to law one with another."
Paul delivers a direct and unequivocal indictment. The word "utterly" (Greek, hólōs' G3654) emphasizes the complete and pervasive nature of this failure. The "fault" (Greek, hḗttēma' G2275) is a moral and spiritual defeat, a loss of standing and integrity for the entire Corinthian church. The cause is explicitly stated: their contentious habit of suing fellow believers. This practice, rather than being a sign of justice, is a profound sign of spiritual immaturity and a failure to live out their Christian identity.
"Why do ye not rather take wrong?"
This is the first of two powerful rhetorical questions. Paul challenges their immediate impulse for personal vindication and justice. He implies that a truly spiritual response would be to endure injustice ("take wrong," Greek, adikéō' G91) rather than escalating conflict in a way that harms the body of Christ. This question forces them to consider a counter-cultural, Christ-like response to being wronged.
"why do ye not rather [suffer yourselves to] be defrauded?"
The second rhetorical question parallels the first, intensifying the challenge. "To be defrauded" (Greek, aposteréō' G650) refers specifically to suffering financial or material loss through deceit or cheating. Paul's radical call is for believers to be willing to absorb such losses for the greater good of the church's unity and witness, rather than pursuing legal retribution that brings disrepute to the Christian name.
Literary Devices
Paul employs several powerful literary devices in this verse to convey his strong rebuke and radical call to discipleship. The most prominent is Rhetorical Question, used twice ("Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?"). These questions are not meant to elicit a direct answer but to highlight the absurdity and spiritual bankruptcy of the Corinthians' actions, forcing them to confront the stark contrast between their worldly behavior and the expected conduct of believers. This technique serves to challenge their values and provoke deep self-examination. Furthermore, the concept of preferring to suffer injustice or financial loss presents a profound Paradox or even Hyperbole. It is counter-intuitive to human nature to willingly accept wrong, yet Paul presents it as the spiritually superior choice, thus emphasizing the radical, self-sacrificial nature of Christian love. Finally, the opening declaration, "Now therefore there is utterly a fault among you," functions as a direct Indictment, a strong and unequivocal accusation that leaves no room for misinterpretation regarding the gravity of their spiritual failure.
Theological and Thematic Connections
Paul's rebuke in 1 Corinthians 6:7 stands as a profound theological statement on the nature of Christian community and witness. It underscores that the pursuit of personal rights and vindication, when it comes at the expense of the church's unity and reputation, constitutes a grave spiritual failure. The passage challenges believers to embody a radical, counter-cultural ethic rooted in self-sacrificial love, prioritizing the honor of Christ and the integrity of His body above individual gain or worldly notions of justice. This call to "take wrong" or "be defrauded" is not a dismissal of justice itself, but rather an elevation of a higher form of justice—one that seeks reconciliation, preserves unity, and testifies to the transforming power of the Gospel. It calls the church to be a distinct society, governed by divine principles rather than the prevailing norms of the world, thereby demonstrating the kingdom of God to a watching world.
Reflection and Application
Paul's words in 1 Corinthians 6:7 remain profoundly relevant for believers today, challenging us to re-evaluate our priorities when conflicts arise. In a world increasingly driven by individual rights and litigation, the church is called to be a counter-cultural community that resolves disputes through love, humility, and a willingness to suffer loss for the greater good of Christ's name. This means cultivating a spirit of forgiveness, seeking reconciliation, and utilizing internal church mechanisms for dispute resolution, rather than immediately resorting to secular courts. It requires us to ask whether our actions truly reflect the self-sacrificing love of Christ or if they betray a carnal desire for personal vindication. Ultimately, this verse calls us to prioritize the unity and witness of the body of Christ above our own perceived rights or material possessions, demonstrating to the world that the love of God truly transforms hearts and relationships.
Questions for Reflection
FAQ
Is Paul saying Christians should never use legal systems, even for serious crimes or injustices?
Paul's primary concern in 1 Corinthians 6 is the scandal of Christians suing each other in pagan courts over disputes that could and should be resolved internally by the wisdom of the believing community. He is not issuing a blanket prohibition against all legal recourse for all situations. For instance, Paul himself appealed to Roman law for protection and justice when facing false accusations and threats (e.g., Acts 22:25 and Acts 25:11). The context here is intra-church disputes that undermine Christian witness and unity. The principle is that believers should not bring shame upon Christ's name by displaying disunity and a lack of love to the world, especially when internal mechanisms for justice are available within the body of Christ. The focus is on the nature of the dispute (often property or minor grievances), the parties involved (believers against believers), and the forum (pagan courts), rather than a universal condemnation of all legal systems for all purposes.
Christ-Centered Fulfillment
The radical call to "take wrong" and "be defrauded" finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Our Lord did not merely advise us to suffer injustice; He perfectly exemplified it. Though He was innocent, He allowed Himself to be unjustly accused, condemned, and crucified, becoming the ultimate victim of wrong for the sake of a greater good—our salvation. He did not retaliate when reviled, as 1 Peter 2:23 reminds us, "who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." Christ "made himself of no reputation, and took upon him the form of a servant," even to the point of death on a cross (Philippians 2:7-8). He came "not to be ministered unto, but to minister, and to give his life a ransom for many" (Mark 10:45). His suffering on the cross, where He endured the ultimate defrauding of His rights and the full weight of human sin, was the ultimate act of enduring wrong for the sake of reconciliation, allowing God to reconcile the world to Himself (2 Corinthians 5:19). Thus, when Paul urges the Corinthians to "take wrong," he is not simply offering pragmatic advice but calling them to imitate the very heart of their Savior, who perfectly demonstrated the self-sacrificial love that triumphs over personal grievance.