1 Corinthians 6:7Meaning & Commentary from the Church Fathers

Do you see how long he refrained from saying this, and how seasonably he uproots this evil? I do not yet inquire, he says, who is right and who is wrong. By the very fact that they litigate, both are worthy of condemnation, and neither is better than the other. Whether brother litigates with brother justly or unjustly is another question. Do not tell me who inflicted the wrong. I condemn you already because you litigate. If not bearing wrong is a sin, what condemnation is due to inflicting wrong? “Why not rather remain wronged? Why not rather suffer loss? But you yourselves wrong and defraud, and that your brethren” (1 Cor 6:7-8). Here there are two transgressions, or rather three, and even four. One is that they do not bear wrong. Another is that they themselves do wrong.

There are many accusations. The first is that they do not know how to endure wrongs. The second is that, on the contrary, they themselves wrong others. The third is that they wrong brethren. It would be good, he says, both not to wrong and not to suffer wrong. But if one of the two must be chosen, it is better to suffer wrongs.

Thus we shall deliver his brother from misfortunes, even against his will, and we ourselves shall not transgress the commandments. We shall act as servants of God, guileless and free from love of money, standing firmly for the manifestation of truth, and never exceeding the proper measure of zeal.

Already it is altogether debasing and shameful among you that you have lawsuits with one another. If you suffer wrong, act as you have been commanded. If you are ever insulted, forgive, as you have been commanded, and do not enter into court with one another (Mt 5:38-41).

Paul indicates that it is sin when brother quarrels with brother, although they ought to strive for concord as kinsmen. People of our faith should strive for love. Although a Christian should not quarrel, still, in serious cases that deserve attention, the dispute should be brought to the Church. Then the brother may not receive swift condemnation and perish.

"Already it is altogether a shame for you that you have lawsuits among yourselves." The very fact that you go to law is worthy of censure. "Why do you not rather suffer wrong? Why do you not rather accept loss?" This is what perfection requires. But the Corinthians, as the Apostle shows, not only fail to keep this, but act in complete opposition to it.

When someone, as you wrote, inflames his soul to folly by desiring what belongs to another, and resolves not only to act unjustly but also to justify himself by what is written, “Why not rather be wronged?” let him hear, if he has ears and has not stopped them with love of money. Since this was written to me, it was also written to you not to take what belongs to another. Therefore let the apostolic counsel not become for you a pretext for covetousness. Do not think that when the Apostle counseled me to suffer loss, he thereby gave you the right to wrong another. For me to be wronged brings salvation. For you to take what belongs to another will bring punishment.

“How dare any of you, having a matter against another, go to law before the impious, and not before the saints?” The Apostle Paul presents it as possible, though undesirable and even humiliating (v. 7), for Christians to have lawsuits among themselves (vv. 7 and 8). It could also become unavoidable for them to turn to judgment in these lawsuits. He does not deny the necessity of judgment. He only desires that Christians be judged by Christians, and that for examining matters arising among them they choose judges from among themselves. These should be prudent persons, able to judge between brethren, and possessing standing in the Church (vv. 4 and 5). By contrast, he strictly censures Christians when, though they are to judge the world, they turn for judgment in insignificant matters (v.

Further, the Apostle reproachfully points out to the Corinthians that it is improper for Christians to appoint as their judges those who are of no account in the Church, that is, pagan judges (1 Cor 6:4). He says that it cannot be that among the Corinthians there is “not one wise man who could judge between the brethren” (1 Cor 6:5). Lawsuits themselves are also improper for Christians, who are bound to live as brothers. “Why not rather remain wronged? Why not rather suffer loss?” (1 Cor 6:6-7), instead of seeking satisfaction in court for wrongs? By the word “rather,” the Apostle shows that he is outlining for the Corinthians only the ideal of higher moral perfection. He is not asserting that every complaint, even a lawful one, is already a sin.

Proceeding from the fact he rebukes, the Apostle establishes for Christians a manner of conduct that entirely removes every lawsuit. He reminds Christians of their duties to bear all wrongs and losses. These duties exclude the possibility of inflicting wrongs and losses, especially upon their own Christian brethren. In the infliction of wrong, according to Chrysostom, “there are two transgressions, or rather three, even four. One is that they do not bear wrong. Another is that they themselves do wrong. A third is that they seek judgment from the unrighteous. A fourth is that they act so toward a brother. For sins are not judged equally when they are committed against someone met by chance and when they are committed against one’s own member, a brother. In the latter case greater shamelessness is revealed. There one nature is insulted, but here the very heart.

Among litigants there are two sides. One considers himself wronged, or really is wronged. The other is considered to be doing wrong, or really is doing so. The Apostle does not accuse only one of them. To the one wronged he says: why do you not agree to remain wronged and suffer loss? To the one doing wrong he says: why do you wrong another, and a brother at that? His rule and desire are that there be no lawsuits at all among Christians. “I do not yet inquire,” he says, “who is right and who is not. By the very fact that they litigate, both are worthy of condemnation, and neither is better than the other. Do not tell me, you who were wronged, that wrong was done to you. I condemn you already because you litigate.