Just a dispute? (1 Corinthians 6:1–11)
Introduction
Most of you don't know this, but the television programmes that air in the afternoon on weekdays in Latin America are a catastrophe. They are truly absurd shows.
There was one programme in particular that was, admittedly, interesting to watch, but I always found it very unhealthy: Casos de Familia ("Family Cases"). A show where the host listens to two members of the same family arguing over a particular issue, and the host asks questions and acts somewhat like a mediator — though not too much, because if reconciliation comes too quickly, the show loses its appeal. And I always thought to myself, "Why are these people exposing themselves to this level of ridicule? Are they being paid to do it?" Because, most of the time, the disputes were rather petty, and it was clear that one of the parties — or both — were acting in bad faith.
You might think that what the apostle Paul wants to avoid here is the Corinthians, as a church, exposing themselves to the same kind of ridicule.
The context is, indeed, somewhat similar: people within their community had disputes — civil disputes, not criminal ones — and were taking each other to court before potentially corrupt tribunals.
Is it simply that Paul doesn't want them to have bad press by airing their conflicts out in the open like that? One could read this text as a recommendation to "keep your dirty laundry in the family." But it would be a mistake to reduce this passage to that.
No, the rebuke Paul makes here is a continuation of the corrections he brings to the church of Corinth — yet another example of the problems this church had. The reality of what it means to be a community of Jesus' disciples had not yet penetrated the minds and behaviour of this community. Hence Paul's emphasis on the gap between the faith they profess and their failing communal life.
"Do you not know that the saints will judge the world?"
Here, Paul makes an important and striking theological statement: those who belong to Christ, the Messiah, will join him at the Last Judgement to judge the world — all of creation, angels included.
This may seem strange, and you might even think it's something you don't particularly want to do. But this was declared by Jesus himself:
"Truly I tell you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel." — Matthew 19:28
And similar texts appear elsewhere in the Bible, such as Daniel 7 or Revelation 2. But isn't it Jesus who will judge? In what way will those who belong to Christ actually judge the world? Much ink has been spilled on this subject, with differing opinions.
I won't go into the details of the various interpretations, but the most important thing is that they all point to the following reality: those who belong to Christ will share in his discernment between what is good and evil, what is just and unjust.
It may seem like a lot — judging angels — but in another epistle, the letter to the Galatians, Paul tells Christians to judge, to discern, whether someone comes proclaiming a gospel different from the one they received. Even if it were an angel!
So yes, as people who belong to the Messiah, our destiny is to have discernment perfectly aligned with his, guided by the Holy Spirit. And therefore to understand and participate in his judgement — the ultimate determination of what is just or unjust, good or evil.
If that is our future destiny, at the end of all things, how should we act now? Should we not, in word and in practice, hold justice in the highest regard in both great and small matters?
But one might ask, what's wrong with going before a civil court to defend your case? The question I ask — and that Paul asks — is "why?" It's the same question I used to ask myself when I watched people going on that TV show to complain about their brother, cousin, or aunt. Why? Are they really in a family so devoid of people who can offer good counsel? Are they in a family so divided that no one can be considered trustworthy?
That is the same question Paul asks: Is there not a single wise person among you who can judge between brothers and sisters? Is there no one who shows even a little of the discernment of justice that comes with Christian maturity, with the work of the Holy Spirit in us? Are we really sure this is the community called to judge the world and the angels?
If we think there is no one in our community who can advise us, it is either because that community is no longer truly putting its faith into practice, or because — more likely — we despise the wisdom of our brothers and sisters and, out of pride, refuse to submit to their counsel.
Here, it is important that I pause to make an important distinction: we are talking about disputes, civil disagreements. We are not talking about criminal offences. Violence, abuse, crimes — these matters fall within the criminal domain and are outside the scope of a dispute between two individuals. A criminal offence is an attack on public order, and therefore concerns all citizens — the criminal justice system of the state must be engaged in such cases. The same cannot be said for civil proceedings — where even the state encourages, when possible, the reconciliation of the parties through alternative means. We are talking about things like disagreements following the sale of property, financial consequences of a late payment, liability following an accident.
So yes, I dare say that if you are in a church faithful to the gospel, you will find — and even easily — someone who is ready to listen to you and act as a mediator in a dispute. "Do you not know that we will judge angels? How much more the matters of everyday life!"
But even better is not having disputes against a brother at all. That is what the apostle suggests to us in his question: "Why not rather suffer wrong?"
"Why not rather suffer wrong?"
The question may seem surprising. And not at all a solution. But yes, in a dispute, one can say that one party is wrong and the other is right — though sometimes both are wrong. Here, Paul is speaking to the person who would, in principle, be in the right. Why not endure the injustice, for the sake of your brothers and sisters?
You see, what Paul asks here is no different from what he himself does. He describes his own behaviour, and that of the other apostles, in chapter 4: "When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly." And he asks the Corinthians to imitate this behaviour. To be patient in the face of injustice. To forgive those who have wronged you.
Nor is this any different from what Jesus taught his disciples: "If anyone wants to sue you and take your shirt, hand over your coat as well." (Matthew 5:40)
This is what Jesus taught, and what Paul teaches here. It is a radical call to those who are "in the right" in a dispute: endure with patience and goodwill. Respond to an offence with a blessing.
In verses 9 and 10, one might get the impression that Paul changes the subject by listing sinners who will not inherit the kingdom of heaven. It is, moreover, a list that is not at all a random sample of sins, but rather sins particularly prevalent in the city of Corinth at the time.
But Paul has just told us to accept injustice and, in the very next sentence, warns us that the unjust will not inherit the Kingdom! Why this transition?
The first reason: it is yet another reminder, like the one from last week, that living in a state of unrepentant sin is not an option for a Christian. The one who lives in injustice, who defrauds their brother, and who systematically refuses to repent of their sin — that person renders their profession of faith void and should not have any assurance of an inheritance in the kingdom.
The second reason: Paul reminds them that "that is what some of you were." It was in a state of sin and injustice that the Corinthians found themselves before their conversion. They may not have practised all of these sins. But sinners nonetheless, and therefore unjust before a just and holy God who would have been fully within his rights to condemn them. But God, instead of passing sentence upon them, responded to injustice with his grace.
"But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God."
Now, being aware of having received such great forgiveness, can it really seem coherent to go and sue a brother over trivial matters? As a disciple of Christ, at my own level, I must seek to imitate him and forgive in turn.
Conclusion
You see, this passage begins and ends with two profound theological statements: at the beginning of the passage, the reminder of the end of times, when the saints will participate in judgement alongside Christ, who has received the authority to judge all things. At the end of the passage, the reminder of salvation — the sacrifice of Christ that declared us righteous when we were unrighteous. Two theological truths about Christ, about us, about our relationship to his justice, present and future.
Two truths that may seem very transcendent to us but which invite us to concrete and practical behaviours right now.
Particularly concerning possible disputes with a brother or sister. So, if you have a disagreement, if you think a brother or sister has wronged you in any way, this text invites you to:
Consider how you can put forgiveness into practice in that situation;
Call upon the wisdom of a brother or sister for mediation;
Not adopt a vindictive posture, even when you are clearly in the right.
When we do this, we imitate — at our own scale — the Christ who saved us and declared us righteous when we were still unrighteous. When a local church puts this into practice, it looks like a community of disciples whose behaviour points towards its Saviour, and not like a dysfunctional family that ends up on a reality TV show.
