1 Corinthians 6:1 Commentary: Going to Law Before Unrighteous

First-century Corinth, a Roman colony, had a lively legal culture. Municipal courts heard civil cases, often presided over by local magistrates. Paul’s description of these judges as “unrighteous” (ἄδικοι), a wordplay Clarke notes on the Greek δικασταί (“judges”), literally “righteous ones”, likely reflects not only their pagan status but the corruption for which Corinth was known. Jewish communities abroad, including at Corinth, were sometimes permitted by Roman authorities to settle internal disputes through their own courts. Gill cites the Mishnah’s ruling that taking a case before Gentile judges profaned God’s name. Paul writes to a church he has already called “saints” (ἅγιοι, 1 Corinthians 1:2), a term that marks them as set apart for God. The specific “matter” (πρᾶγμα) probably involved property or financial conflicts. The early Christian community initially followed Jewish precedent, as seen in Acts 18:14, 15 where Gallio refuses to judge Jewish religious matters. By the second century, the Apostolic Constitutions formalized church arbitration, requiring hearings early in the week so disputes could be resolved before Sunday worship. Paul’s shock implies that such internal resolution should have been natural to a church that claimed the Spirit’s wisdom and the future authority to judge the world.

The supplied sources note no significant textual variants for 1 Corinthians 6:1. The Greek text is well established, with only minor differences in word order (e.g., the position of “οὐχί”) that do not affect the meaning. The reading “ἀδίκων” (unrighteous) is undisputed across the major manuscript families.

In the early church, Christians followed the pattern of Jewish arbitration. The Apostolic Constitutions (late second to early third century) provided for private courts of arbitration to be held early in the week, resolving disputes before Sunday worship. The medieval church often interpreted the passage as a call to denounce secular courts entirely, encouraging monastic withdrawal from legal systems. Reformers like Calvin stressed the public dishonor to Christ’s name rather than a total ban on litigation. In modern evangelical and Catholic contexts, the verse is frequently cited to encourage church mediation and reconciliation ministries, though application varies widely across traditions.

Three-point outline

1. The audacity of the action, Paul opens with “Dare?” (τολμᾷ), a word that suggests presumptuous defiance. The Corinthians had no claim to ignorance; they knew the gospel’s call to unity and mutual love.
2. The wrong tribunal, Bringing disputes “before the unrighteous” means seeking judgment from those who do not share allegiance to Christ. The issue is not the court’s legal competence but the church’s public testimony.
3. The better way, The surrounding verses (vv. 2, 5) argue that believers, who will one day judge the world and angels, must be capable of settling present disputes. The solution is wise arbitration within the body of Christ.

Five-point outline

1. Context: Paul moves from church discipline (chapter 5) to inter-church conflict, showing that both demand community accountability.
2. The scandal: A Christian sues another Christian before judges who do not know God. This invites outsiders to mock the gospel (Calvin).
3. The incongruity: Saints destined to share Christ’s reign (vv. 2, 3) submit to the world’s judgments over trivial matters.
4. The shame: Paul says “I speak to your shame” (v. 5). The church should have at least one wise person capable of mediating.
5. The alternative: Better to suffer wrong (v. 7) than to damage brotherhood and witness. The cross stands as the model for such forbearance.

Illustration hooks

• Two Christian business partners reach a deadlock over money. One hires a secular lawyer, and their dispute becomes a public court battle. Friends outside the church watch and say, “They’re no different from anyone else.”
• A church member takes a neighbor to small claims court over a fence line. The neighbor is not a believer. The church is never consulted.
• Your small group has a conflict over who controls the ministry budget. Instead of asking an elder to mediate, the group write angry emails and split the church.

Questions your congregation is asking

• Is it ever okay for a Christian to sue another Christian?
• What about suing a non-Christian who has wronged me?
• How do we practically set up a church arbitration process today?

This passage challenges us to examine how we handle conflict within the body of Christ. Paul’s sharp question, “Dare any of you?”, forces us to consider whether our choices honour or shame the gospel. The following questions move from observing what Paul says to applying it in our own relationships.

Discussion questions

1. Read 1 Corinthians 6:1. What does the word “dare” (τολμᾷ) reveal about Paul’s view of this practice? How would you describe the tone of the question?
2. Paul contrasts the “unrighteous” (ἄδικοι) with “the saints” (οἱ ἅγιοι). From what you know about the Corinthians (1 Corinthians 1:2), why does he draw such a sharp line?
3. How do verses 2, 3 support Paul’s argument? In what way does the future role of believers making them today capable of settling small disputes?
4. Consider Matthew 18:15, 17. How does Jesus’ process for church discipline mirror what Paul suggests here? What steps does Jesus outline before the matter reaches the whole church?
5. In verses 7, 8, Paul says it is “already a defect” to have lawsuits. Could the desire to win be more damaging than the loss itself? What might “rather be wronged” look like in a practical situation?
6. If a Christian in your congregation faced a genuine legal dispute with another believer, what steps would you recommend before considering a court?
7. How does this passage shape your view of the church’s role in mediating conflicts? What can your group do to become a community where disputes are handled wisely and with love?