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Okay . . .
Paul has addressed the church at Corinth for it failing to address a member in that age who was wrongfully engaged with his father’s wife.
We wrapped that chapter up and are now entering into chapter 6 which introduces us to some interesting perspectives.
So let’s read the first eight verses which, in the way the King James is written, are not easy to understand but let’s begin by reading them.
1st Corinthians 6.1-8
April 8th 2018
Milk
Okay, right off the bat 1st Corinthians 6 in the King James – at least the first eight chapters – are difficult in the way they are written so let me read them and then another easier to understand translation.
1st Corinthians 6:1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
6 But brother goeth to law with brother, and that before the unbelievers.
7 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?
8 Nay, ye do wrong, and defraud, and that your brethren.
Now, before we discuss them let’s read through another easier to read translation that might assist in our general comprehension of the passages at hand:
1st Corinthians 6:1 How is it, that if any one of you has a cause at law against another, he takes it before a Gentile judge and not before the saints?
2 Is it not certain that the saints will be the judges of the world? if then the world will be judged by you, are you unable to give a decision about the smallest things?
3 Is it not certain that we are to be the judges of angels? how much more then of the things of this life?
4 If then there are questions to be judged in connection with the things of this life, why do you put them in the hands of those who have no position in the church?
5 I say this to put you to shame. Is there not among you one wise man who may be able to give a decision between his brothers?
6 But a brother who has a cause at law against another takes it before Gentile judges.
7 More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss?
8 So far from doing this, you yourselves do wrong and take your brothers’ property.
Okay let’s go back to verse one where Paul says:
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
This question appears to come from the churches unwillingness to judge the man who was getting jiggy wit his Pops wife.
As a result, Paul now examines this resistance to judge such things and says:
Do any of you dare, when someone has an issue (or when someone has a matter against another) . . .
In this chapter Paul appears to be speaking about legal or civil issues with another.
Do any of you, when it comes to a matter of litigation or a law suit against another member of the church or against a Christian brother or sister . . .
Take the matter “before the unjust,” which seems to mean, “who of you, if you have a legal issue with a brother or sister, would dare to take the case before the “unjustified,” meaning those who do not know the Lord, the heathen or pagan courts instead of before the Saints or as the King James puts it, “and not before the Saints.”
In other words, he seems to be asking, Can you not settle your differences among yourselves as Christians, by leaving the cause to your brethren, as arbitrators, instead of going before heathen magistrates?
Now this practice was not unique to the early church of believers. The Jews would not allow any of their causes to be brought before the Gentile courts either.
According to Maimonides, the rule of the Sanhedrim was:
“He that tries a cause before the judges of the Gentiles, and before their tribunals, although their judgments are as the judgments of the Israelites, so this is an ungodly man.”
Now, this was certainly an applicable bit of advice for that time and that small church-bride that was struggling to remain united.
And while the advice may continue to have some application relative to believers meeting in the same churches on Sunday, I think in our world, where a believer in New York City has ripped off a billion dollars worth of retirement dollars of older trusting believers across the world, maybe the advice is not so pertinent?
See how context matters?
I mean, we let the spirit guide, but sometimes in our day and age some people might NEED to be taken to the Law to put an end to injustices?
In any case, Paul continues and says:
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?
Daniel 7:22 prophetically states:
Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom.
In my estimation Daniel spoke to the day of the Church-bride and so here we see that what Paul tells the believers at Corinth holding water.
Jesus said to his chosen disciples in
Matthew 19:28
“Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”
From this it seems that the APOSTLES – who were all Jews – would be judging their own nation – presumably those who rejected the Messiah and did not suffer for this faith like the Apostles had.
Then moving out to Revelation chapter 20, which describes the end of days when everything of the Kingdom was occurring in heaven, we read:
Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
The object of what Paul is saying here was to evidently to show that Christians were qualified to determine controversies which might arise among themselves since they – the true believers and followers of Christ – would stand in judgement of others in the hereafter.
The point seems to be (again to them) if or since you are going to be standing in judgment of the Saints beyond you all ought to be able to assess matters here without a problem.
Now, on the line, you “shall judge the world,” a number of interpretations has been given to this passage.
Some think it means that the order will be Christians will first be judged by Christ, and then act as assessors to him in the judgment and or they will join with him in condemning the wicked (as Jesus says to his apostles in Matthew and Luke).
Others think that it means that Christians are to judge or condemn the world by their example or perhaps that maybe there will be Christian magistrates, according to Daniel 7:18.
Some of the Greek Fathers, and commentators, think that this means that the saints will furnish evidence to condemn the world of unbelievers; that is, by their lives and example they shall be the occasion of the greater condemnation of the world.
We aren’t really sure because Paul doesn’t tell us what this means, but the fact remains, he tells them then and there that they would judge the world.
I interpret this to mean THAT world, which was coming to an end at the advent of Christ.
It was that world that persecuted them, that world that mocked them and put them to death, and that world to whom they turned their cheeks too – it would be in their hands.
I personally do not understand how this idea would fit in todays world, but I do think the principle remains a possibility.
Paul adds:
“and if the world shall be judged by you, are ye unworthy to judge the smallest matters?”
This is obviously a rhetorical statement, meaning:
“If the world itself will be judged by you, how could you also be unworthy to judge the smallest matters – or matters of least consequence.
Paul drops another bomb on them, saying at verse 3:
3 Know ye not that we shall judge angels? how much more things that pertain to this life?
Now, we have no evidence that good angels will ever experience judgment but we do read that demons will.
For instance,
2nd Peter 2:4 says “For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;”
Jude 1:6 says something similar, saying
“And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.”
I think from these insights we can see that in that age, before the wrapping up of the Great day, that the fallen angels will experience judgment, and that it would be at the hands of the Saints, according to what Paul says here.
Of course if that great day has occurred then we can say that these fallen demons have been judged (and therefore dealt with) so the evil that continues to occur in the world is the product of people loving the dark rather than the Light which is God.
At this point Paul gets to his point and says:
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.
The verb translated “set: here –kayizete may be either in the imperative mood, as in our translation, and then it will imply a command.
It can also be regarded in the indicative mood, which says, and to be rendered interrogatively, “why do ye set or appoint them to judge who have no reputation in the church?”
In other words, Paul is saying:
“Since you are abundantly qualified yourselves to settle your own differences, why would you ever take issues before heathen magistrates, in whom the church can have little confidence for their integrity and justice?
Bottom line, this is a stern apostolic reproof of their ways.
And he adds:
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?
At this point Paul has left the situation of the son and dads wife and appears to be speaking directly to how the members of the church were administering the affairs among themselves.
And obviously, Paul is not pleased with what he has heard. And he asks them:
Isn’t there anyone among you wise enough to judge between you? Are you who will judge this world and angels incapable of dealing with some temporal issues between yourselves?
And verse six and seven he hits us with the problem:
6 But brother goeth to law with brother, and that before the unbelievers. (meaning, not only are you suing each other, you are doing it through heathen systems, and he adds)
7 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?
We need to consider what Paul is saying here in the context of when it was written because if we omit that we will be subject to missing the purpose and point of him writing this to the church at Corinth.
Remember, the apostles job was to guide the church-bride through that age as a holy and pure vessel to be married to Christ at his coming, that the gates of hell WOULD NOT prevail against it in the least and neither would impurities invade their righteous body.
For one brother to take another to the Law (to sue them or take them before civil tribunals lead by unbelievers who did not have the same eternal perspective as the Christians) would serve to invade and break up the unity they had in Christ.
So Paul argues from the point of saying:
You – the true righteous bride – are all going to judge the inhabitants of this world and the demons, so you should also judge all matters between yourselves.
And because you aren’t it is a shame and utterly a fault among you.
Now, we have to admit, that if Jesus has not come, and has not taken his bride, and that we are to be ready as a righteous church to him today this advice certainly remains for aside from adultery and violence, civil injustices between believers is an ugly situation and is way up there in its ability to tear a body of believers apart.
So, Paul tells them first to handle matters in-house or within the gathering of believers there.
However, if He has come and taken His bride, and the body is defined by those who are His by the Spirit, and not the denomination or brick and mortar they attend, then – as we already mentioned –
I’m not so sure the emphasis remains.
That being said, to me it remains a best practice among believers.
Paul’s built in solution is interesting too when he says:
“Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?”
. . . now, I personally think that if and when this is possible it’s a best practices as it seems to fit the Christian ethos well.
What’s interesting to me is many modern evangelicals, who claim to follow the Bible, demand that justice be meted out in Jesus name, through the courts, and rarely suffer themselves to be defrauded in the name of standing FOR justice all the while disregarding this passage all together.
Whatever the response, Paul makes it clear – again to them then – that it would be better that they suffer being defrauded than to take one another to court.
To me this advice falls squarely on context to time, sort of like when Paul tells them to remain unmarried if possible – because the end of that age and world was wrapping up soon.
Nevertheless, scripture does give us some repeated advice on suffering wrong-doing.
Jesus was emphatic on these modes of living when He said:
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
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.
40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.
41 And whosoever shall compel thee to go a mile, go with him twain.
42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
Romans 12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
18 If it be possible, as much as lieth in you, live peaceably with all men.
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.
1st Thessalonians 5:15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.
Proverbs 20:22 Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
1st Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
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.
In contrast to these words of profound wisdom, which are all predicated on a person having an eternal perspective over a temporal one, the believers at Corinth seem to have not only failed in how to respond to each other but they were willing to do wrong to each other along the way!
That is why Paul says (at verse 8)
8 Nay, ye do wrong, and defraud, and that your brethren.
OR
“No! You choose to injure and defraud not just the world but your own brethren.”
And this is just a fascinating statement in my mind. Here we had people who were gathered in Jesus name, and they were being persecuted for it by the outside world, but within their own ranks of like sufferers there were those who were capitalizing on the trusting hearts of those who were part of their Spiritual family.
NOT good.
So, let me step out and says some things that will in all likelihood alienate some.
I personally think, from years of observance, that in the faith, all forms of commerce ought to be omitted from within the body.
Those who sell and those who buy ought to provide and obtain products and services from the outside world and not from those in the faith.
I realize that this stands in the face of what has always been, and even from what has made many religious groups strong, like the Jews and the Mormons, who promote inner denominational commerce.
I am of this opinion for a couple reasons.
First, if and when something goes badly in a transaction with the secular world there is legal recourse without guilt.
Secondly, there are people who come to churches largely to prey upon congregates in the name of the Lord. Which is pretty sick.
Thirdly, there are people who purchase the goods and services of other believers who want to take advantage of them because they are believers. So it protects those in business too.
I have heard many of the arguments against my stance – that if you can’t trust a believe who can you trust? And things like, “I offer good products and want the people I love to benefit from them.”
But I maintain my views still.
Okay at verse 9, Paul, building upon his criticism of the previous verses, shifts gears a bit and says some things that are really heavy. Ready?
1st Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
Now, we have to examine these passages from a number of positions to make sure we take them in from every way possible because they are pretty direct and they really open us up to some questions.
Ready?
At verse 9 Paul says:
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
To start let me break the things Paul says here down so we can first understand what they specifically mean.
Here, Paul gives us a laundry list, saying:
Know ye not that
Opening Bookend:
“the unrighteous shall not inherit the kingdom of God? Be not deceived”:
neither fornicators
nor idolaters
nor adulterers
nor effeminate
nor abusers of themselves with mankind,
nor thieves,
nor covetous,
nor drunkards,
nor revilers,
nor extortioners,
Closing Bookend:
“shall inherit the kingdom of God.”
So, let’s take a minute and discover what these specific to descriptive words mean. Ready?
neither fornicators
Pornos with a basis on the selling of something so anciently it really related to all types of prostitution. Of course we take pornos today and have a number of other meanings, but anciently this seems to speak to prostitution.
nor idolaters
Image worshippers in the most literal sense – especially there in Corinth.
nor adulterers
Moikhos – a paramore, a lover
nor effeminate
Malakos – from soft clothes.
This is a tough one because it is translated in a number of ways especially effeminate, but also licentious, male prostitute, those who make women of themselves, and catamite (which means a boy kept for homosexual practices).
In Greek mythology this was the function of Ganymede, the “cupbearer of the gods,” whose Latin name was Catamitus.
In Greco/Roman world this story supported adult male/boy relationships.
Almost all of these translated terms are pretty much associated with something related to male homosexuality though the root word simply means soft and therefore it is translated effeminate.
Now, if we are going to be literalists and not take anything else into account then what this passage is saying is that soft men will not inherit the Kingdom of God.
I doubt that this is the meaning and here is where historical context helps us with defining what this term really means.
nor abusers of themselves with mankind
Ar-sen-oi-ko-tace, which is a Greek terms that is derived from Arsen (which means man) and koi-tace (which means a couch or laying down) – simply put, men lying with men, and so in many translations sodomy is used.
These are the first things Paul says and they all seem to relate to the major problem in Corinth – sexual depravity.
The next list includes things not often associated with sexual licentiousness, as he now says
nor thieves
KLEP-TACE – a stealer.
nor covetous
Pley-on ek-tace – eager for gains, especially from others who have things to take, coveting.
nor drunkards
Methosos – to drink to intoxication, drunkedness.
nor revilers
LOI-DOR-OS
An abusive reviler
and he says, “nor extortioners”
Harpax – rapacious, to seize and take by force.
Now, there are obviously some sins missing from this list so it seems to me that these were the sins specific to the Church at Corinth with some of the general sins omitted like pride.
So we can’t assume that this is exhaustive but representational especially of the main problems at Corinth – especially with relation to sex and the city . . . of Corinth.
But we have to now ask ourselves, what exactly does Paul mean when he seems to plainly state that:
1st Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
How do we balance this with salvation by grace through faith alone? How do we apply the contents of this verse relative to that audience and then to ourselves? The presence of passages like this truly serve to keep fire and brimstone pulpits burning, they serve to keep fear and judgement alive, and they do a great deal to destroy any and all hope in people surrounded by strong sinful flesh.
Let’s look at the possibilities . . .
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
we note that the book ends contain actions of those who “shall not inherit the Kingdom of God.”
We see that all ten of the list fall under the category of “the unrighteous” and then Paul warns that they cannot be deceived, because . . .
And he lists ten sinful characteristics.
This was plain talk to a city like Corinth. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.
VIEW
RESULT
POINTS TO CONSIDER
It means what it says both to them and us.
Not going to inherit God’s Kingdom.
Many people are screwed
It was to the Bride in that day and age
Not applicable to us today
The word of God is eternal, God does not change, his word cannot change either
It was speaking of those who lived by the flesh and not the Spirit.
Predicated on the heart of the person not necessarily the actions
No real Christian would LIVE in these things . . . so there is still a standard for people to follow.
It must be seen in terms of our identity in Christ and not in our flesh.
It’s true, but not applicable to the New Man. IOW, those things are NOT what people in Christ are by faith.
This is supported by verse 11 where Paul, after giving us the laundry list, says:
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
We’ll stop here and continue on with this latter point next week.
Questions/Answers
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