1 Corinthians 6:7

KJV

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?

KJV (with Strong's)

Now {G2235} therefore {G3303}{G3767} there is {G2076} utterly {G3654} a fault {G2275} among {G1722} you {G5213}, because {G3754} ye go {G2192} to law {G2917} one with {G3326} another {G1438}. Why {G1302} do ye {G91} not {G3780} rather {G3123} take wrong {G91}? why {G1302} do ye {G650} not {G3780} rather {G3123} suffer yourselves to be defrauded {G650}?

Complete Jewish Bible

Actually, if you are bringing lawsuits against each other, it is already a defeat for you. Why not rather be wronged? Why not rather be cheated?

Berean Standard Bible

The very fact that you have lawsuits among you means that you are thoroughly defeated already. Why not rather be wronged? Why not rather be cheated?

American Standard Version

Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?

Commentary

### 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](/1_corinthians/5 "1 Corinthians 5 - Dealing with Immorality"), Paul deals with sexual immorality and the need for church discipline. He then transitions in [1 Corinthians 6:1-11](/1_corinthians/6-1-11 "1 Corinthians 6:1-11 - Lawsuits Among Believers") 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](/1_corinthians/6-2-3 "1 Corinthians 6:2-3 - Believers Judging the World and Angels")), 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](/1_corinthians/13 "1 Corinthians 13 - The Way of Love").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **fault (Greek, _hḗttēma'_):** From G2275, 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.
* **take wrong (Greek, _adikéō'_):** From G91, 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.
* **be defrauded (Greek, _aposteréō'_):** From G650, 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.

* [Matthew 5:39-40](/matthew/5-39-40 "Matthew 5:39-40 - Turn the Other Cheek and Give Your Cloak")
* [Romans 12:17-19](/romans/12-17-19 "Romans 12:17-19 - Do Not Repay Evil for Evil, Leave Vengeance to God")
* [Philippians 2:3-4](/philippians/2-3-4 "Philippians 2:3-4 - Humility and Looking Out for Others")

### 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
* **In what areas of my life am I most tempted to prioritize personal rights or vindication over the unity and witness of the church?**
* **How can I cultivate a greater willingness to "take wrong" or "be defrauded" for the sake of Christ's name and the Gospel's reputation?**
* **What practical steps can my church take to better facilitate internal conflict resolution according to biblical principles, reducing the need for secular litigation among believers?**

### FAQ
**Is Paul saying Christians should never use legal systems, even for serious crimes or injustices?**

Answer: Paul's primary concern in [1 Corinthians 6](/1_corinthians/6 "1 Corinthians 6 - Lawsuits Among Believers") 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](/acts/22-25 "Acts 22:25 - Paul's Roman Citizenship") and [Acts 25:11](/acts/25-11 "Acts 25:11 - Paul Appeals to Caesar")). 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](/1_peter/2-23 "1 Peter 2:23 - Christ's Example of Suffering") 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](/philippians/2-7-8 "Philippians 2:7-8 - Christ's Humility and Obedience")). He came "not to be ministered unto, but to minister, and to give his life a ransom for many" ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Servant King")). 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](/2_corinthians/5-19 "2 Corinthians 5:19 - God Reconciling the World to Himself")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 12:17

Recompense to no man evil for evil. Provide things honest in the sight of all men.

Romans 12:19

Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord.

Proverbs 20:22

¶ Say not thou, I will recompense evil; [but] wait on the LORD, and he shall save thee.

1 Peter 3:9

Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

1 Peter 2:19

For this [is] thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

1 Peter 2:23

Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously:

Matthew 5:39

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.