3) Failure to Resolve Personal Disputes

1 Corinthians 6:1‑11  •  5 min. read  •  grade level: 9
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(Chap. 6:1-11)
Paul turns to address a third disorder among the saints at Corinth—lawsuits among fellow Christians. The Corinthians were taking one another to court to solve their personal disputes, and the Apostle rebukes them for it.
Three Reasons Why Christians Should Not Take One Another to Court
He proceeds to give three reasons why they shouldn’t be taking their matters before “the unjust” magistrates in the world’s legal system (vs. 1).
1) Vss. 2-5—The Christian does not need to take his brother to court because, through having the Spirit and the mind of Christ, he is able to judge more correctly than the unregenerate men of the world (1 Cor. 2:10-1610But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 11For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 13Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. 14But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. 15But he that is spiritual judgeth all things, yet he himself is judged of no man. 16For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:10‑16)). The believer’s competence to judge is such that God is going to have the saints “judge the world” in the Millennium! (Dan. 7:2222Until 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. (Daniel 7:22); Rev. 20:44And 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. (Revelation 20:4)) This will not be in regard to eternal judgment for sins, but judgment in the administrative affairs of “the world to come”—the Millennium (Mark 10:3030But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. (Mark 10:30); Eph. 1:2121Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: (Ephesians 1:21); Heb. 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5)).
The Apostle’s reasoning is unarguable: “If the world shall be judged by you, are ye unworthy to judge the smallest matters?” Not only will Christians judge in the affairs of the world to come, they will also “judge (fallen) angels” after the Millennium has run its course. (The elect angels do not need to be judged.) Since this is so, why would they ever need to take their problems before the “unjust” judges of this world?
In verses 4-5, the Apostle chides them for such folly. He tells them to “set them to judge who are least esteemed in the church,” and they would be competent to settle their issues. He asks, “Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?”
2) Vs. 6—The Christian should not take his brother to court because it renders a bad testimony before the world. He says, “Brother goeth to law with brother, and that before the unbelievers.” Christians are to manifest a testimony of love and unity before the world. When the world sees Christians not getting along with each other, it gives them an occasion to blaspheme the Lord (Compare Rom. 2:2424For the name of God is blasphemed among the Gentiles through you, as it is written. (Romans 2:24); Phil. 2:14-1614Do all things without murmurings and disputings: 15That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; 16Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. (Philippians 2:14‑16)). Since a Christian bears the name of the Lord, he has to be very careful what he does. It is, therefore, unwise to put our “dirty laundry” out before the world (2 Sam. 1:19-2019The beauty of Israel is slain upon thy high places: how are the mighty fallen! 20Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. (2 Samuel 1:19‑20)). It should be settled within the Christian community.
We are the only Bible the careless world will read,
We are the sinner’s gospel; we are the scoffers creed,
We are the Lord’s last message,
What if the type is crooked,
What if the print is blurred?
3) Vss. 7-8—The Christian does not stand up for his rights when he believes that he has been defrauded, because it is out of keeping with Christian character. Paul asks, “Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?” It would be better to suffer loss than to give the world an occasion to blaspheme the name of the Lord; it would be the Christian thing to do. The spirit of Christian grace is to suffer wrongs, committing it to the Lord who is over all things, and He will set them right in His time (1 Peter 2:20-2320For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22Who did no sin, neither was guile found in his mouth: 23Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (1 Peter 2:20‑23); Heb. 10:3434For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:34); 2 Sam. 19:24-3024And Mephibosheth the son of Saul came down to meet the king, and had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came again in peace. 25And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth? 26And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, that I may ride thereon, and go to the king; because thy servant is lame. 27And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes. 28For all of my father's house were but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king? 29And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the land. 30And Mephibosheth said unto the king, Yea, let him take all, forasmuch as my lord the king is come again in peace unto his own house. (2 Samuel 19:24‑30)).
Warning to the Mixed Multitude
Vss. 9-11—With the horrendous practises reported to be among the Corinthians, Paul had reason to believe that there were some among them who were mere professors and not true believers at all. Hence, throughout the epistle he addresses the Corinthians as a mixed multitude (1 Cor. 1:22Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: (1 Corinthians 1:2)—“both theirs and ours”). The presence of mere professors among them perhaps is what produced a number of their problems. These people would naturally act on selfish and worldly principles, and thus bring impurity into the assembly. Knowing this, the Apostle gives a solemn warning here.
He reminds them that there is judgment coming for all who are characteristically “unrighteous.” A believer may act unrighteously in a certain circumstance, but one who lives that way habitually is not saved and will not “inherit the kingdom of God.” Being outwardly on Christian ground through profession is not what secures our eternal security. One needs to be “washed,” “sanctified,” and “justified.” Some of the Corinthians had been marked by the sins the Apostle lists, but were now saved, and needed to be careful not to lapse back into those former sins. He reminds them of what they are by the grace of God, and then in the next section (Chaps. 6:12–10:13) he exhorts them to live in accordance with their position.
To be “washed” (aorist tense in the Greek) is a once-for-all thing (John 13:1010Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. (John 13:10)). It is the moral cleansing which results from new birth (quickening). They were washed from their old condition and were “sanctified” (set apart) to a new place before God. When sanctification is mentioned before justification in Scripture, it is always absolute (positional) sanctification. They were also “justified,” which is to be cleared from every charge against us by being put into a new position before God in Christ where no further charge of sin can ever be laid (Rom. 8:11There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1)). The Christian is “justified in Christ” (Gal. 2:1717But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (Galatians 2:17) – J. N. Darby Translation). “In Christ” is an expression used by Paul in his epistles to denote the believer’s position of acceptance before God. The new place that Christ is in as risen and seated on high in the glory is our place (Isa. 50:88He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. (Isaiah 50:8); Rom. 8:33-3433Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:33‑34)). To be “in Christ” is to be in Christ’s place before God. The very place of acceptance that He stands in before God belongs to the believer!
Thus, the Corinthians, being washed, sanctified, and justified, were brought under the Lordship of Christ—“in the Name of the Lord Jesus”—and were expected to acknowledge His Lordship in their lives practically.