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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
Historical Reception
2 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.
Paul is rebuking the people whose wrongful behavior has started the quarrels. Not only are they liable to be charged for the fraud which they have committed; they also share in the fault of those who, compelled by their injurious or fraudulent actions, call upon unbelievers to pass judgment.
"Nay, ye yourselves do wrong, and defraud, and that your brethren."
Again, it is a twofold crime, perhaps even threefold or fourfold. One, not to know how to bear being wronged. Another, actually to do wrong. A third, to commit the settlement of these matters even unto the unjust. And yet a fourth, that it should be so done to a brother. For men's offences are not judged by the same rule, when they are committed against any chance person, and towards one's own member. For it must be a greater degree of recklessness to venture upon that. In the other case, the nature of the thing is alone trampled on; but in this, the quality of the person also.
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Summary
In 1 Corinthians 6:8, the Apostle Paul delivers a scathing indictment of the Corinthian believers, who, instead of suffering injustice, were actively perpetrating it against their fellow Christians. This verse encapsulates Paul's astonishment and condemnation of their behavior, highlighting the profound irony and moral failure of believers wronging and defrauding their own spiritual family, thereby undermining the very essence of Christian community and witness.
Context
Literary Context
This verse is the climax of Paul's impassioned argument against Christians taking their disputes to secular courts, which begins in 1 Corinthians 6:1. Paul expresses profound dismay that believers would seek judgment from "unrighteous" outsiders rather than from within the community. He challenges their wisdom, suggesting that even the least esteemed within the church are more capable of judging such matters than unbelievers. The preceding verse, 1 Corinthians 6:7, poses a rhetorical question: "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" This sets up the sharp rebuke of 1 Corinthians 6:8, revealing that not only were they not willing to suffer wrong, but they were committing wrong. The immediate flow transitions from the theoretical question of enduring injustice to the shocking reality of inflicting it.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city, known for its wealth, trade, and diverse population, but also for its moral laxity and litigious culture. Lawsuits were common, and the Roman legal system was readily accessible. For Christians, however, resorting to pagan courts for internal disputes was deeply problematic. It exposed the church's internal conflicts to a hostile world, brought shame upon the name of Christ, and implicitly acknowledged the authority of unbelievers over matters that should be resolved by divine wisdom. Furthermore, the concept of "brotherhood" (ἀδελφότης) in the early church was a radical social construct, signifying a new family identity in Christ that transcended ethnic, social, and economic divisions, demanding a higher standard of love and justice among its members than was typical in the broader Greco-Roman society.
Key Themes
1 Corinthians 6:8 powerfully contributes to several key themes within 1 Corinthians. It underscores the theme of Christian Unity and Community Ethics, emphasizing that believers are one body in Christ and should therefore treat each other with love and integrity, not exploitation. It highlights the theme of Church Witness and Reputation, as internal strife and injustice among believers would inevitably discredit their message to the outside world, contradicting the very gospel they proclaimed. Furthermore, it touches on the theme of Spiritual Wisdom vs. Worldly Wisdom, contrasting the Corinthians' reliance on secular legal systems with the divine wisdom available within the church for conflict resolution, a theme Paul explores more broadly in 1 Corinthians 1-4. The verse also implicitly champions the theme of Self-Sacrifice and Humility, suggesting that suffering wrong is preferable to inflicting it, aligning with the broader call to imitate Christ's humble service found throughout Paul's epistles.
Exposition and Analysis
Key Word Analysis
This particle serves as a strong adversative, introducing a sharp contrast or contradiction. Here, it intensifies Paul's rebuke, indicating that the Corinthians were doing the exact opposite of what they should have been doing (i.e., suffering wrong). It emphatically rejects the idea that they were merely enduring injustice; instead, they were actively inflicting it.
Derived from á (not) and díkē (right, justice), this verb means "to be unjust," "to do wrong," or "to injure." It denotes a violation of what is right, fair, or lawful, both morally and socially. In this context, it signifies an active perpetration of injustice against fellow believers, a direct contradiction to the ethical standards of the Christian faith.
This verb, formed from apó (away from) and a root related to "to deprive," means "to despoil," "to rob," "to cheat," or "to withhold what is due." It implies a deliberate act of taking away something that rightfully belongs to another, often through deceit or exploitation. Coupled with "do wrong," it paints a picture of intentional and harmful exploitation within the Christian community.
Literally meaning "from the same womb," this term denotes a brother or fellow member of a family. In a spiritual sense, it refers to fellow believers, members of God's family, bound by a shared faith in Christ. Paul's use of "your brethren" here underscores the profound gravity and unnaturalness of the offense: they were harming those with whom they shared the deepest spiritual kinship.
Verse Breakdown
"Nay,"
This single word, allá, serves as a powerful interjection, expressing Paul's utter shock and strong contradiction to the implied expectation that the Corinthians would rather suffer wrong. It sets a tone of severe disapproval, highlighting the appalling reality that their actions were the antithesis of what was expected of them as Christians.
"ye do wrong,"
This clause, using the verb adikéō, directly accuses the Corinthians of actively perpetrating injustice. It's not merely a passive state of being wronged, but an active, deliberate engagement in unrighteous behavior. This "wrong" encompasses a broad range of unfair, dishonest, or harmful actions that violate ethical and moral standards.
"and defraud,"
Following "do wrong," the addition of "defraud" (aposteréō) intensifies the accusation. It specifies the nature of the wrong as one involving deliberate deprivation, cheating, or exploitation. This suggests a calculated act of withholding or taking what rightfully belongs to another, often for personal gain, and indicates a serious breach of trust and integrity within the community.
"and that [your] brethren."
The phrase "and that" (taûta) emphasizes the preceding actions ("do wrong" and "defraud"), while "your brethren" (adelphós) identifies the victims. This final part of the verse delivers the most cutting blow. The gravity of the offense is magnified by the identity of the injured parties: not strangers or unbelievers, but fellow members of the spiritual family, those with whom they share the deepest bonds of faith. This highlights the profound hypocrisy and betrayal inherent in their actions.
Literary Devices
Paul employs several potent literary devices in 1 Corinthians 6:8 to underscore his condemnation. The use of Apostrophe is evident as Paul directly addresses the Corinthian believers ("ye"), creating a personal and direct rebuke. The word "Nay" functions as a strong Exclamation or Interjection, conveying Paul's shock and profound disappointment, setting a sharp contrast to the expectation that they would rather suffer wrong. There is a powerful Irony at play: instead of embodying the self-sacrificial love of Christ by enduring injustice, the Corinthians are doing the very opposite—inflicting injustice on their own spiritual family. This creates a stark and painful paradox. Furthermore, the pairing of "do wrong" and "defraud" creates a form of Parallelism or Hendiatris, where two distinct but related terms are used to emphasize a single, intensified concept of egregious wrongdoing and exploitation, particularly within the sacred bonds of Christian brotherhood.
Theological and Thematic Connections
1 Corinthians 6:8 stands as a powerful theological statement on the nature of Christian community and the ethical demands of discipleship. It reveals that the integrity of the church is not merely about correct doctrine but also about righteous conduct, especially in how believers treat one another. To "do wrong" and "defraud" one's "brethren" is a profound betrayal of the new covenant family, undermining the very love and unity that Christ established. This verse underscores that the internal dynamics of the church are a direct reflection of its spiritual health and its witness to the world. A community marked by internal strife and exploitation cannot credibly proclaim the gospel of peace and reconciliation.
Reflection and Application
1 Corinthians 6:8 serves as a timeless and challenging mirror for the contemporary church, urging us to examine the integrity of our relationships within the body of Christ. It calls believers to a higher standard of conduct, where love, self-sacrifice, and justice prevail over personal gain or the pursuit of "rights" at the expense of another believer. This verse compels us to prioritize the unity and witness of the church, recognizing that our actions towards fellow Christians have profound implications for the credibility of the gospel message. It reminds us that true spiritual maturity often involves the willingness to suffer injustice rather than inflict it, fostering an environment where reconciliation and forgiveness are paramount. Ultimately, it challenges us to embody the very character of Christ in all our interactions, especially with those who share our faith.
Questions for Reflection
FAQ
Why is Paul so upset about Christians suing each other in secular courts?
Paul's strong disapproval stems from several key reasons. Firstly, it brings public shame and discredit to the name of Christ and the Christian community, as it exposes internal conflicts to unbelievers who do not share Christian values or understanding of justice. Secondly, it demonstrates a lack of spiritual wisdom and maturity among believers, implying they are incapable of resolving disputes internally through the guidance of the Holy Spirit and biblical principles. Paul suggests that even the "least esteemed" in the church are more qualified to judge such matters than the "unrighteous" (1 Corinthians 6:1-5). Thirdly, and most critically, it violates the fundamental principle of Christian love and unity, as believers are called to treat each other as family, not adversaries (John 13:34-35). The act of "defrauding" or "doing wrong" to a brother or sister in Christ is a direct contradiction of the gospel's transformative power.
Christ-Centered Fulfillment
1 Corinthians 6:8 finds its profound Christ-centered fulfillment in the person and work of Jesus, who perfectly embodied the principle of suffering wrong rather than inflicting it, and who ultimately paid the price for humanity's "wrong" and "defrauding" of God. Christ, "who committed no sin, nor was any deceit found in his mouth" (1 Peter 2:22), willingly endured the ultimate injustice, being "led as a lamb to the slaughter" (Isaiah 53:7), so that we might be reconciled to God. His entire life was a demonstration of self-giving love, culminating in His sacrificial death on the cross, where He "made himself nothing, taking the very nature of a servant" (Philippians 2:7). Thus, when Paul challenges believers to avoid wronging and defrauding their brethren, he is implicitly calling them to imitate the very character of Christ, who, far from seeking His own rights or advantage, gave Himself entirely for the sake of others. The new family of God, the church, is to be defined by this Christ-like love, where the strong bear with the weak (Romans 15:1), and disputes are resolved through forgiveness and reconciliation, mirroring the divine reconciliation accomplished by Christ (2 Corinthians 5:18-19).