Observations on 1 Cor. 6:1-8
On Practical Issues in Corinth
By Jonathan Mitchell
Chapter 6
1. Does anyone of you folks [who] are continuing holding a result of some deed done (or: the effect of a practice; or: = a court case) toward someone else (or: are now having a business transaction focused toward another; continue in having a dispute or law-suit proceeding toward the different person) now dare or boldly presume to continue to be judged upon the basis (or: = in the place or court) of unjust folks (people who are unfair and are not in the way pointed out; = those outside the called-out community), and not upon the [basis; place; court] of the set-apart folks (the saints; the holy ones)?
This calls to mind Jacob's question, in Jas. 2:6b,
"Are not the rich people continuously exploiting you people, repeatedly exercising [their] power and abilities against you? Are they not continually dragging you into courts of law for judicial hearings?"
Now keep in mind that vs. 1, above, is an immediate continuation of what Paul has been saying in ch. 5, so we should conclude that the judgment that he has just made was "upon the [basis; place; court] of the set-apart folks" - i.e., the "judgment seat of Christ." He expects the community to do the same thing. They should NOT turn to the courts of "unjust folks," i.e., folks that do not belong to the called-out community. In 5:13, above, he termed these folks "those 'outside.'" In vs. 6b, below, he refers to them as "unbelievers." Whether it was the 12 or the 70, with Jesus, or the 120 in the Upper Room (Acts 2), or the Jerusalem called-out community, the body of Christ was expected to be a kind of sub-culture in its corporate manifestations within every geographical location. They were to remain "set-apart" from the dominant System that surrounded them. Jesus taught His disciples,
"If you had been and yet had your being from out of the System (or: controlling world of culture, religion and politics) as a source, the System (world with its control by religion and politics) would have been being friendly toward and fond of its own production and possession. Yet now, because you do not exist from out of the System (world) as a source - but to the contrary I have selected (or: chosen) and picked you out from the midst of the System (from the world's culture, religion and politics)" (Jn. 15:19).
He repeated this idea in His prayer in Jn. 17:16-17a,
"They do not exist (are not being) from out of the System (world of society, religion or politics) as a source or origin, just as I, Myself, am not from the System (world) as a source or origin. Set them apart (or: Make them different from the norm) within the midst of the Truth (or: in union with, and centered in, reality)."
Paul described the distinction between the System and the called-out in 1 Thes. 5:5,
"for you see, you all are (or: exist being) sons of (from; associated with and having the qualities of; or: which are) Light and sons of (from; associated with and having qualities of; or: which are [the]) Day! We are (exist) not of night, nor of darkness (or: we do not belong to or have the characteristics of night, nor to or of dim obscurity from shadows and gloom)."
2. Or have you not seen so as to know that the set-apart folks (the saints; the holy, sacred people; the different-from-the-profane folks) will habitually sift, separate, evaluate and decide about the organized System (the world of culture, religion and government; or: secular society; or: = the Empire)? So since (or: if) centered in, among and in relation to, you folks the domination System is being habitually (progressively; repeatedly) evaluated and decided about (or judged), are you people unworthy or unfit in regard to deciding about very trivial controversies (or: not of equal value to the smallest standards by which to sift and evaluate; or: of [holding the] least tribunals or places for court)?
This situation to which he refers may be reflected in what we read in Eph. 2:6, where the called-out are seated with Christ in the atmospheres (realm of God's reign). It may also be an allusion to what Jesus said in Mat. 19:28 (cf Lu. 22:30),
"I am now laying it out and saying to you men - in (in union with) the Rebirth (Birth-back-again) when the Son of the Man (or: = the eschatological messianic figure; or: the Human Being) would (or: should; may) sit upon the throne of His glory (or: of his reputation and manifestation which calls forth praise; which is His assumed Appearance), you yourselves - the folks following Me - you also will be habitually sitting down upon twelve thrones (or: seats) repeatedly separating-out [issues], evaluating and making decisions for, or administering justice to, the twelve tribes of Israel."
The called-out in Corinth were at that time living in "the Rebirth." Upon His resurrection Jesus (the Son of the Man; the eschatological Human Being) was enthroned and was immediately sitting upon the throne of His glory, as we read in Rev. 3:21,
"To (or: In; For) the person who is habitually conquering (repeatedly overcoming; normally victorious) I will continue giving [the right? the ability? the honor?] to sit (or: be seated) with Me within My throne, as I also conquer (or: conquered; overcome; overcame and was victorious) and sit (or: sat down) with My Father within His throne."
But what does this look like? How was God's temple in Corinth judging the domination System? The covenant community itself was "within the System" (Jn. 17:15, 18b), but the System was not their source (Jn. 17:14b, 16). Jesus Christ was now Lord, not Caesar. They had been
"Set apart (or: Made different from the norm) within the midst of the Truth (or: in union with, and centered in, reality)" (Jn. 17:17).
But they were expected to,
"habitually sift, separate, evaluate and decide about the organized System (the world of culture, religion and government; or: secular society; or: = the Empire)."
They were called to follow Christ, not the culture or the religions that surrounded them. This did not mean that they were to condemn others, but they were to sift things out, and throw out the things that they did not see their Father doing (Jn. 5:19-20). Being led by the Spirit (Rom. 8:14) meant that they were to "obey God, rather than humans" (Acts 5:29). As Jesus had taught, this often meant turning cultural norms on their heads.
In Acts 2:23b and Acts 3:13-15, Peter evaluated the actions of the Judean leaders when they crucified Jesus. He "judged the System" as having been in the wrong. Paul judged the Judaizers in Gal. 5:2-12, where in vs. 9 he informed them that,
"A little yeast (or: leaven) is progressively permeating so as to ferment (to be leavening) the whole batch of kneaded dough."
He was there referring to the "art of persuasion" (vs. 8) of the Judaizers. Also, Paul's listing of the "works of the flesh" (Gal. 5:19-21a) was a judgment about the System. The cruciform life was a living parable that judged the cultures, and their domination systems.
3. Have you not seen so as to know that we shall continue sifting, separating, evaluating and making decisions about agents (or: will continue judging messengers, i.e., folks with the message) - why not, indeed, the affairs and business matters of everyday life?
Paul, himself, was one of the set-apart folks that was sifting "agents" (e.g., Apollos, Cephas, and those in Corinth). Furthermore, consider his instructions to the whole community in 14:29, below,
"Now let two or three prophets be speaking, one after another, and let the other folks continue thoroughly sifting and sorting so as to fully evaluate and reach a decision."
The entire community was to function as the "judgment seat" of Christ, which, incidentally, was also known as the "mercy seat" within the heart of the temple (and the called-out of Corinth were now that Temple). But observe that the ending rhetorical question is set in contrast to the first rhetorical question. Things pertaining to "agents," or, "folks with the MESSAGE," were about aspects of God's reign among them. They were "spiritual" things, not "the affairs and business matters of everyday life." Nonetheless, if the Spirit of God that indwelt them and qualified them to sift out "spiritual matters," then surely the wisdom of God would be present among the members for sorting out things within community life.
Take note of the durative function of the future tense of the verb in the first clause:
"we shall continue sifting, separating, evaluating and making decisions."
This implies that it was at that time an ongoing function of called-out communities, and that it would thus continue on throughout the Age of the Messiah.
This is one of the reasons that Paul mentioned the ongoing spiritual status of the called-out folks:
"He jointly roused and raised (or: suddenly awakens and raises) [us] up, and caused [us] to sit (or: seats [us]; = enthroned [us]) together within the things situated upon [thus, above] the heavens within and in union with Christ Jesus" (Eph. 2:6).
Also, we see this pictured in Heb. 12:22-24,
"you folks have approached so that you are now at Mount Zion - even in a city of a continuously living God; in 'Jerusalem upon heaven'... in (or: to; with) God, a Judge (an Evaluator and Decider) of all mankind, even among (or: to; with) spirits of just folks (or: breath-effects from those who are fair and equitable and in right relationship within the Way pointed out) having been brought to the destined goal... and in (or: to) Jesus, a Medium (or: an agency; an intervening substance; a middle state; one in a middle position; a go-between; an Umpire; a Mediator) of a new and fresh (young; recently-born) arrangement... to and in blood of sprinkling [i.e., at the mercy/judgment seat in the Temple]..."
It was the same for those in Corinth as it was for those in Colossae,
"Christ within and among you folks, the expectation of and from the glory (the manifestation which calls forth praise)" (Col. 2:27b),
for they,
"were awakened and are raised up together in the Christ (or: If, then, you are aroused and raised with the Anointed One), be constantly seeking and trying to find the upward things (or: the things being above), where the Christ is (exists being), continuously sitting within the right [side] (or: at the right [hand]; = at the place of receiving, and in the place of honor and the power) of God" (Col. 3:1).
Paul alluded to this same situation, based upon our union with Christ, in Rom. 6:4,
"just as (or: in the same manner as) Christ was roused and raised forth from out of the midst of dead folks THROUGH (through means of) THE GLORY of The Father (or: which is the Father), thus also we can walk around (or: we also should likewise conduct ourselves and order our behavior) within newness of life."
All of this informs us about how and why we are to evaluate and make decisions about His agents (His folks with the message).
4. Indeed, therefore, if you may continue having tribunals (places or situations for trying things; or: standards for evaluating controversies) pertaining to life's affairs and business matters, make it a practice to seat [as judges] those in the local called-out community [who] have been regarded as amounting to nothing and are treated with contempt and scorn (those least esteemed and of humble station in life). (or, as a question: are you making it a practice to seat [as judges] those looked down upon, disregarded or without repute and "standing" within the congregation?)
Observe Paul's terminology:
"tribunals (places or situations for trying things; or: standards for evaluating controversies)."
Once again, this is a reference to a judgment seat of Christ (Rom. 14:10; 2 Cor. 5:10). But what is Paul saying about "seating" members into this function? Is Paul making a statement about what sort of person to seat, or is he questioning their practice when they seat folks for trying "life's affairs and business matters"?
The form of the verb
"to seat [as judges],"
in the second clause, can be read either as an imperative (the bold rendering) or as an indicative (the parenthetical rendering). If we read it as an imperative, Paul is saying to seat the humbled folks on the tribunals, not the proud that he has been verbally chastising. But if we read it as an indicative, Paul is likely questioning their practice of using folks for this function that most likely lack wisdom and have no reputation, among their fellows, as being spiritually mature. Verse 5, below, fits with either reading, here. Cf Rev. 2:26-27; 3:21, which were promises to those first century communities that could be experienced then and there.
5. I am saying [this] to direct you folks toward turning back within [your community or yourself, and so, to reconsider]. Is there thus not one wise person (one skilled with insight) among you folks who will continue able to thoroughly sift and hold up [things] for evaluation and decision (to adjudicate back) in his brother's midst?
The first sentence is commonly rendered as though Paul is endeavoring to
"move them to shame or embarrassment."
But this need not be the case. The deciding phrase literally means "toward a turning back within." I have inserted the purpose for this in the brackets. He wants them to look at themselves as a community, and as individuals, so that they will reconsider the way they have been acting. This is why he has taken pains to lay out their situation before their eyes. Bringing shame would be to hold their improper behavior against them - and God does not do this (2 Cor. 5:19). Also, remember Rom. 8:1.
So now he reasons with them through the question that he presents to them. He wants them to consider whether there is not someone qualified to adjudicate the situation that is a brother within the community.
6. But to the contrary, a brother is constantly being brought to court (sued; judged; evaluated and decided about) with a brother (= by a fellow believer; or: member of the same family) - and this upon [the basis and situation] of unbelievers!
Jacob (or: James) addressed a similar situation:
"Are not the rich people continuously exploiting you people, repeatedly exercising [their] power and abilities against you? Are they not continually dragging you into courts of law for judicial hearings?" (Jas. 2:6).
They have been turning to those outside the covenant community to bring a legal suit against another member of the called-out. They have been seeking "unbelievers" (i.e., folks who are not followers of the Way - those that are "outside") to adjudicate "civil" matters. Conzelmann, and the translators in his commentary, feel that this verse should be rendered as a question (ibid p 105), and in our view either reading works with the context.
7. Indeed, it is already (or: to begin with [= even before going to court]) therefore wholly an effect of a lessened condition in (a defeat: a result of a diminishing from an overthrow for) you folks - that you continue having lawsuits with one another. Why not rather continue suffering wrong (or: be repeatedly treated unfairly and unjustly)? Why not rather continue being defrauded (or: being deprived from; or, as a middle: allowing yourselves to be cheated)?
Paul is saying that the community has lost ground, into
"an effect of a lessened condition; a defeat: a result of a diminishing"
in their bearing God's image and Christ's glory. They are acting like the domination System, and not like folks who bring God's reign to the ethnic multitudes.
The two rhetorical questions are unthinkable to those who are trying to keep themselves safe (Mat. 16:25a). But Paul expects each one to,
"completely say, 'No,' to, deny and disown himself, and then in one move lift up his execution stake (pole for suspending a corpse; cross), and after that proceed to be by habit continuously following after [Christ]" (Mat. 16:24).
He expects them to remember Jesus' teaching in Mat. 5:40,
"And further, to the person continuing in desiring (wanting; purposing) for you to be judged (or: sued; or: presently intending to litigate with you) and even to take your inner garment (tunic; = shirt), at once send off to him your outer garment (cloak; coat) as well!"
Or perhaps he is alluding to Mat. 5:42,
"Give at once to the person presently, or repeatedly, asking of you, and you should not be turned away from the one continuously wanting (or: purposing) to borrow money from you."
This was so that they would have the character of, and properly represent, their Father - the One that is within the atmospheres (Mat. 5:45). As a counter-balance to "suffering wrong" or "being defrauded," we have Paul's perspective in Rom. 8:18,
"You see, I have come to a reasoned conclusion that the effects of the sensible experiences - sufferings, impressions, passions or feelings - of the current season (or: of the situation fitted to the present time) [are] not equivalent [being] face to face with the glory which is progressively about to be disclosed unto us, and for us (or: unveiled into our midst; revealed to and [enter] into us)." Cf Mat. 5:29
Likewise, we have the example of Jesus,
"turning [our] eyes away from other things and fixing them (or: looking away) into Jesus, the Inaugurator and Perfecter of the faith, trust, confidence and loyal allegiance, Who, instead of and in place of the joy (or: in the position on the opposite side from the happiness) continuously lying before Him (or: lying in the forefront within Him; lying ahead for Him), remained under a cross - despising shame" (Heb. 12:2).
And then there is another witness of Christ, in 1 Pet. 2:23,
"Who, being repeatedly reviled (harshly and bitingly rebuked and insulted), was not reviling back (answering insult with insult; taking the position of harsh, biting rebuke); continuously (or: repeatedly) suffering (experiencing ill treatment), he was not threatening, but kept on giving [the situation] over to (committing [it] with; entrusting [it] in) the One at His side: the One constantly sifting, separating and deciding (or: judging) fairly (equitably; following the Path of the Way pointed out, bringing situations to a rightwised condition)."
8. Yet instead, you yourselves are constantly committing wrong (being unfair and unjust; living contrary to the Way pointed out) and are repeatedly defrauding (cheating; depriving from [someone]) - and this [to] brothers (folks from the same womb; = fellow believers; = members of the Family)!
They had been living in the realm of the first Adam (the soul/self-oriented person), instead of the "eschatos" (last) Adam (15:45, below). They had not continued to dwell in the Vine (Jn. 15:1ff), and so they were unable to produce the fruit of the Vine (cf Gal. 5:22-23). They were not following Paul's advice, as he wrote to the province of Galatia, in Gal. 5:
25. Since (or: If) we continue living in and by spirit (or: for [the] Spirit; to Breath-effect; or: with attitude), we also can habitually advance orderly in line in regard to, or amidst, elementary principles (or: [observing] rudimentary elements), in and by spirit (or: for [the] Spirit; by Breath-effect; with attitude; or: = walk in rank following [the footsteps] behind the Spirit). [cf Rom. 4:12]
26. We can (or: should) not repeatedly (or: habitually) come to be (or: Let us stop becoming) folks with empty glory (or: a vacuous reputation; = to be egotistical or conceited), continually being those challenging one another [as to combat], constantly envying one another. The Corinthians had not been living the cruciform life, but instead had lived like the domination System of the Empire. Being a disciple of Christ is more than just "accepting the Lord as one's personal Savior."
Jonathan
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