1 Coríntios 6
J. Vernon McGee · Citado em PreceptAustin
1 Coríntios 6
Vernon McGee - First Corinthians 6:1–11 warns Christians not to go to court against each other. Is there ever a time when a Christian can sue another Christian? Verse one says, “Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?” He does not say that Christians are not to go to law. If Christians did not use the benefit of the law, they would suffer great loss at the hands of the unsaved. He is saying that Christians should not go to law against each other—Christian against Christian. The differences between believers are not to be taken to a secular court; they should be settled by believers. This is something which churches and believers in general ignore today. After I had come to Southern California as a pastor I was rather amazed one day when a man came in and wanted to bring a charge against an officer of the church. He claimed this man had cheated him in a business deal. He said, “Now I want you to bring him up before the board and make him settle with me.” I told him, “I think you are approaching this the right way. When can you appear before the board and make your charges?” “Oh,” he said, “I’ve told you about it. That is all that is necessary.” I pointed out to him that I had no way to verify the charge; both men would need to appear before the board. Then I asked him, “Would you be willing to accept the verdict of the board?” “Well,” he said, “it all depends on how they decided it. If they decided in my favor, I would accept it.” So then I asked him if he would accept the verdict if it were against him, and he assured me that he would not. Of course, I told him that we might as well forget the whole matter. I said, “You are not really willing to turn this issue over to the other believers for a verdict.” Church fights should not be aired in state courts before unbelievers. Individual differences among Christians should be adjudicated by believers. It is bad enough when two Christians are divorced, but it is an extremely serious matter when Christians go before a secular court and air their differences before unbelievers. When a Christian couple comes to me and tells me they simply cannot get along, and I see there is no way of working out a reconciliation, I advise a legal separation, not a court trial. Why should a believer let other believers be the judges rather than take his case to the unsaved world for their judgment? Again, this does not forbid a Christian from going to court with an unbeliever, but why should two believers bring their differences to be settled by other believers? Paul gives three reasons in 1 Corinthians 6 regarding the capabilities of believers to judge. Saints will judge the world. “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?” (v. 2). Saints will judge angels. “Know ye not that shall judge angels? how much more things that pertain to this life?” (v. 3). Unrighteousness is not in the kingdom. “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”(vv. 9–10). No secular judge or jury is equipped to make spiritual decisions because they do not comprehend spiritual principles. That is why court cases that pertain to churches and Christians go haywire the minute they hit the legal mills. A secular judge may know the material in the law books, but he knows nothing about spiritual decisions. He has no spiritual discernment. Following a trial here in Southern California I looked at the jury shown on television and said to my wife, “I thank God my life is not in the hands of the twelve people I see there.” After the trial was over some of the jurors made statements for the television program which revealed that they were not capable of judging the case. Yet Christians will trust that crowd rather than take their cases to other believers who do have spiritual discernment. “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? But brother goeth to law with brother, and that before the unbelievers” (vv. 5–6). Of course not every Christian is a capable judge, but Paul is saying, “I speak to your shame; isn’t there a wise man among you?” When you go to a secular court, you are saying that none of the saints are capable of judging. Well, I know some dear brethren in the Lord with whom I would be willing to risk my life. I am confident they would render a just verdict. William Ramsey - LITIGATION IN THE CORINTHIAN CHURCH, 6:1–11 THE subject of chapter 6 had evidently been suggested, not by a formal question addressed to Paul by the Church, but by some information which reached him. For the reasons already stated, we may assume with every probability that the information came to him through Stephanas and his two companions.2 From them Paul learned that it was usual among the Corinthian Christians to take legal action against one another in the ordinary Pagan fashion, with Pagans to decide the points at issue, and that public feeling in the Church did not regard such procedure as unsuitable or unbecoming. As before, the fault of the individual here springs from the tone of the Corinthian Church in general; and Paul’s remarks are directed more to produce a healthier tone in the community as a whole than to rebuke the action of individuals. In fact, his expression in 6:1 is put in such general and vague terms as to leave it uncertain “whether any particular case was in the apostle’s mind at the time.” Dare any of you, having a matter against his fellow-Christian,4 go to law before the unrighteous (i.e. the Pagans) instead of before the saints, the Christians? Paul’s words have not been correctly understood by most commentators. Some seem to think that he orders the Corinthian Christians to appeal to Church courts instead of to the ordinary courts of law. But that is quite out of keeping both with his language here and with the whole tone of his teaching. He never expresses disrespect for the established institutions of the country and the empire, or advises that the Church should create a rival organization. He always teaches his converts to accept and make the best of existing institutions. Others think that the alternatives in 6:1 are different in character, and that the process before the Christians would be in the form of arbitration, while before the heathen it would be according to the legal forms then prevailing. But the expressions describing the two alternatives are so exactly parallel—κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐχὶ ἐπὶ τῶν ἁγίων, where both Pagans and Christians are designated by terms expressive of moral and religious character—that we cannot fairly think they describe different processes. Paul here is not thinking of serious questions of crime and fraud so much as of the small matters, which persons of a litigious character—such as the Greeks were—are always ready to make into causes of disagreement and legal action. Now such small cases were ordinarily decided in Greece by umpires or arbiters chosen by the parties themselves. The expressions used throughout the passage suggest rather informal proceedings than formal trials on legal principles before judges (δικασταί). The terms used are κρίνω, κρίνομαι, κριτήριον, κρίμα, all of which are appropriate to cases tried according to the least strict procedure by umpires whom the parties select (αἱρετοὶ κριταί, διαιτηταί), and who decide, not according to formal written law (νόμος), but according to their own conception of right and wrong. That Paul is not here thinking of serious and grave matters, is clear from 6:4, where, unfortunately, the Revised Version is far from good. (1) The subjects brought up for decision are called “matters of everyday life” (βιωτικά), the trumpery details of common life, which afforded many opportunities for the Corinthian Greeks to quarrel about prices and ownership and so on. (2) The litigants set any persons they please as arbitrators to judge the individual cases;2 the place where the arbitrator takes his position becomes the κριτήριον; the proceedings are ex tempore. Nothing suggests the “Public Arbitrators,” who were chosen by lot in Athens by the magistrate in court from the permanent Daitetai (κληρωτοὶ διαιτηταί). Some commentators, who insist that Paul is here referring throughout to formal legal procedure before courts of law, maintain that the word κριτήριον in 6:2, 4 means “courts” or “tribunals.” That is inconsistent with 6:4, βιωτικὰ κριτήρια ἐὰν ἔχητε, where the nominative is the litigating parties—“If ye have matters of common life to set before a krites for decision, select as arbitrators persons of no account in the Church.” But, Paul proceeds, 6:7–11, It is quite a fault in you to find provocation to suits among yourselves. You ought rather to acquiesce patiently in (what you consider to be) unfair treatment or inadequate recognition of your rights. And along with that fault there always goes the other fault of unwillingness to recognise adequately the rights of others: “ye yourselves act unfairly and defraud, and that your brethren” (6:8). In the preceding paragraph I bade you refuse to associate with any one guilty of crime (5:11). Now I remind you that all such are rejected by God. Those are the sins and faults of your former Pagan life; and in your new life you ought to have risen above them. The fault to which the Greek nature was and is most prone is that which Paul calls πλεονεξία (rendered “covetousness” generally in the Revised Version, and identified with “idolatry” in Colossians 3:5), the tendency to insist on getting at least one’s full rights, and therefore often even more than one’s fair share. Carried to an extreme and combined with a low moral standard of action, it becomes that grasping, greedy, cunning kind of dealing which is, in modern estimation, associated unfairly with all Greeks, because it is a marked characteristic of some of the race. But even with a higher spirit and principles, the fault is not eliminated, and the Corinthian Christians had not shaken themselves free of it; they still, in their mutual dealings, were apt both to think that others were denying them a fair share, and, in their eagerness to get their full portion, to claim more from their neighbours than they had a right to. In this passage it is clear that Paul is thinking rather of Greek than of Roman procedure. A similiar custom of using and choosing umpires to decide small cases existed originally in Rome; but in the more developed Rome procedure the umpires (judices, arbitri) were appointed by a magistrate, and even very simple cases involved a stage of formal legal procedure. Such was the almost universal rule under the empire wherever procedure was of the Roman type. But, as has elsewhere been pointed out, the Romans never tried to force their own system of law and society on the Eastern provinces, which had an old-standing civilization of their own; and doubtless even in Roman Coloniæ in the East procedure in unimportant civil cases was more Greek than Roman in the time of Paul. Just as in South Galatia we found that the law presupposed by Paul’s letter seemed to be of the Seleucid type (i.e. Greek modified by the conditions of an Oriental kingdom), so in Corinth we see that the law in private cases is of the Greek not the Roman character, freer and less formal. The people of Corinth would be likely to know more than most Greeks about Roman imperial law in great matters (see § XI.); but the ordinary life of the city at this time was evidently Greek rather than Roman (see § X.). Croft Pentz - CHRISTIAN DEDICATION 1 Corinthians 6:1–20 I. THE PROBLEM—vv. 1–6 1. Confusion—v. 1. Settle problems out of court. 2. Control—vv. 2–3. How will Christians rule the world, if they can’t settle small problems. 3. Concern—v. 4. Having the court judge Christians? 4. Church—v. 5. Surely the Pastor and Christians can settle the problems, without the world knowing. 5. Complaint—v. 6. Suing Christians before sinners is a very poor Christian example. II. THE PUNISHMENT—vv. 7–8 1. Shame—v. 7. Better to suffer than to sue others. 2. Suffering—v. 8. It’s wrong to be against others, when you don’t live right yourself. III. THE PURITY—vv. 9–11 1. Separation—vv. 9–10. A long list of those, who cannot enter the kingdom of God. 2. Salvation—v. 11. Before salvation, like those in vv. 9–10. Now salvation cleanses us from these. IV. THE PLEASING—vv. 12–20 1. Personal—vv. 12–13. Do as you please, but if it hurts others, it is a sin. Sexual sins separate from God. 2. Power—v. 14. Our bodies will be raised as Christ’s. 3. Purity—v. 15. Our bodies belong to God, therefore we should keep them clean and holy. 4. Problem—vv. 16–17. Others influence our living habits. 5. Purpose—v. 18. Don’t fight sexual sins—flee them! Trying to fight it will make us sink deeper into it. 6. Plan—v. 19. Bodies, Temples of the Holy Ghost. 7. Praise—v. 20. Bodies should bring praise to God. A sinful body brings shame to God. 1 Corinthians 6:2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? Amplified - Do you not know that the saints (the believers) will [one day] judge and govern the world? And if the world [itself] is to be judged and ruled by you, are you unworthy and incompetent to try [such petty matters] of the smallest courts of justice? Wuest's Paraphrase - Or, do you not all know that the saints shall judge the world system [of evil]? And in view of the fact that the world system is being judged by you, are you those who are unfit to sit on the tribunal of a judge where trifling affairs are judged [forming courts yourselves to settle matters among yourselves]? (Eerdmans Publishing - used by permission) NET 1 Corinthians 6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you not competent to settle trivial suits? NLT 1 Corinthians 6:2 Don't you realize that someday we believers will judge the world? And since you are going to judge the world, can't you decide even these little things among yourselves? ESV 1 Corinthians 6:2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? NIV 1 Corinthians 6:2 Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? GNT 1 Corinthians 6:2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; KJV 1 Corinthians 6:2 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? YLT 1 Corinthians 6:2 have ye not known that the saints shall judge the world? and if by you the world is judged, are ye unworthy of the smaller judgments? ASV 1 Corinthians 6:2 Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters? CSB 1 Corinthians 6:2 Or don't you know that the saints will judge the world? And if the world is judged by you, are you unworthy to judge the smallest cases? NKJ 1 Corinthians 6:2 Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? NRS 1 Corinthians 6:2 Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? NAB 1 Corinthians 6:2 Do you not know that the holy ones will judge the world? If the world is to be judged by you, are you unqualified for the lowest law courts? NJB 1 Corinthians 6:2 Do you not realise that the holy people of God are to be the judges of the world? And if the world is to be judged by you, are you not competent for petty cases? GWN 1 Corinthians 6:2 Don't you know that God's people will judge the world? So if you're going to judge the world, aren't you capable of judging insignificant cases? BBE 1 Corinthians 6:2 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? the saints: Ps 49:14 149:5-9 Da 7:18,22 Zec 14:5 Mt 19:28 Lu 22:30 1Th 3:13 Jude 1:14-15 Rev 2:26-27 Rev 3:21 Rev 20:4 the smallest: 1Co 6:4 2Co 4:18 1Jn 2:16,17 1 Corinthians 6 Resources - Multiple Sermons and Commentaries Related Passages: Jude 1:14-15+ It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, “Behold, the Lord came with many thousands of His holy ones, (cf Rev 17:14+) 15 to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.” 2 Ti 2:12+ If we endure, we will also reign with Him; If we deny Him, He also will deny us Revelation 2:26-27+ ‘He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; 27 AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father; Revelation 3:21+ ‘He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. Revelation 20:4+ Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. Matthew 19:28(12 APOSTLES WILL JUDGE 12 TRIBES OF ISRAEL) And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Luke 22:30+ (JESUS ADDRESSING 12 DISCIPLES) that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel. SAINTS JUDGE IN THE "SUPREME" COURT Hodge - If Christians are destined to judge the world, and even angels, they may surely settle their worldly affairs among themselves (verses 2–3). Or do you not know - Paul repeatedly (see below) used this phrase to bring to mind some truth that his readers knew but either forgot or more likely disregarded. Paul asks a question which expects an affirmative answer. So the believers were aware of this incredible to comprehend truth! Phrase - Do you not know Gen. 44:15; Jdg. 15:11; 2 Sam. 2:26; 2 Sam. 3:38; 2 Chr. 13:5; 2 Chr. 32:13; Isa. 40:21; Isa. 40:28; Ezek. 17:12; Zech. 4:5; Zech. 4:13; Jn. 19:10; Rom. 6:3; Rom. 6:16; Rom. 7:1; Rom. 11:2; 1 Co. 3:16; 1 Co. 5:6; 1 Co. 6:2; 1 Co. 6:3; 1 Co. 6:9; 1 Co. 6:15; 1 Co. 6:16; 1 Co. 6:19; 1 Co. 9:13; 1 Co. 9:24; Jas. 4:4 Paul Apple says they DO KNOW -Reminder #1 - The Saints Will Ultimately Judge the World - Argument from the Greater (judge world) to the Lesser (judge saints). Statement of the Obvious - Doctrine 101 class “Or do you not know that the saints will judge the world?”This is a huge responsibility; clearly delineates a great chasm between believers and non-believers; speaking of responsibility of believers in coming kingdom That the saints will judge (krino) the world? - This question expects an affirmative answer. Why is Paul asking this question? If he is calling on Christians to judge Christians, they might say "We've never been to law school. We are not competent or qualified to judge our brethren." Paul now reasons from their future position on a far higher "court," to show them they are fully qualified. Paul had begun his letter referring to the Corinthians as saints (1 Cor 1:2) as those who were separated from the fallen world under the dominion of Satan and were consecrated to service of their Lord Jesus. Saints will judge/rule the world because they are in covenant with Christ, in Him, one with Him, forever and ever and judging is only one of countless eternal benefits of being in Christ! Hallelujah! G Campbell
1 Coríntios 6:20
McGee commenting on 1Co 6:19, 20 observes… Here is a remarkable truth which many believers have not received. Our bodies are the temple of the Holy Spirit. Because our bodies belong to God, we are not to share our bodies in fornication. This leads to a discussion of marriage, which will be the subject of the next chapter. James Rosscup in his article on "Fruit in the New Testament" writing on the topic of sacred versus secular exhorts us as believers to … avoid any secularistic spirit (i.e., worldly or empty of true spiritual attitudes) and (instead to) commend a sacred spirit. But one can labor under the self-imposed burden of a false sacred-secular antithesis. He can compartmentalize life artificially by the criteria of external tasks and surroundings per se. He may feel at ease in a church pew. But when he ventures into the “world” at the office, he is bothered by a gnawing doubt that Christ can ever relate Himself as closely to secular acts in sacred service or surroundings. The truth is, however, that fruit is basically a product of Christ’s life from within the Christian. God dwells in his body, which is a spiritual temple, so that wherever the believer goes and whatever his task, his work can be a sacred ministration that is God-centered and God-glorifying (1Cor. 6:19, 20; 1 Co 10:31; Col 3:17, 23). In a chapter entitled “The Sacrament of Living,” Tozer has shown that spirituality toward God cannot be relegated into a cramped sacred-secular mold. Sacredness and fruitfulness can relate to events of a variety as infinite as life itself. The Christian today can say of the total myriad of activities in which life inevitably involves him, just what Christ says in John 8:29, “I do always the things that please Him.” (Bibliotheca Sacra Volume 125: Issue 497. Page 63. 1968) (Bolding added) Harry