1 Corinthians 6:8Meaning & 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.

Now Paul condemns those whose injustice gives rise to lawsuits. They are guilty not only of the particular fraud committed, but are also responsible for part of the crime of those who, compelled by their wrong or fraud, seek judgment from unbelievers. When they ought not to pursue falsehood or wrong, they not only avenge themselves, but themselves commit wrong and falsehood. What should be expected from such a man toward strangers, when he does not spare even his own?

"But you yourselves wrong and defraud." Then the last phrase gives the greatest accusation: "and that your brethren." It is evil to wrong even a stranger. It is far worse to wrong one's own.

The worst and most corrupt disposition belongs to those Christians who take away and plunder the goods of other Christians. This includes lawless judges who judge for payment and not according to righteousness, and who make the poor shed tears. This includes landowning masters who burden their peasants either with dues or with labors beyond their strength, and take from them what is necessary for their food and maintenance. Among them are masters in authority who do not give their subordinates the salary appointed to them by the Sovereign, or do not give it in full. This includes those shameless people who steal from a fire and add still greater grief to the injured owner. This also includes merchants who deceive those who buy from them and demand a price greater than the proper price.

“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.

Sins are not judged equally when they are committed against someone met by chance, or against one's own member, a brother. In the latter case more shamelessness is revealed. There, one nature is insulted. Here, the heart itself is insulted (Chrysostom). "Or do you not know that the unrighteous will not inherit the Kingdom of God?" (verse 9). He concludes the exhortation with a threat, thereby making his word stronger (Theophylact).