ordinary christianity for the world.
Corinth, A Church Divided, 1 Corinthians 6:1-8
Poetic Praise
Church Courts
1 Corinthians 6:1-8
This section of Corinthians calls attention to a long lost social function of the church — church courts. First, some history.
Before Rome fell it was choked with a backlog of civil disputes in the Roman legal system. It could take years before a particular case came before a judge. The Roman legal system was choking on the rampant immorality and illegality that contributes to the rot of empires by generating social conflict. Great nations are more often destroyed from within by moral decay long before they fall victim to invading armies. And Rome had been rotting for hundreds of years before it was sacked by the Visigoths in 410 a.d.
At the same time, Christianity had inherited the elder rule system from the Old Testament, in which the local court overlapped the ecclesiastical court. We must remember that, while Rome had a great and powerful legal system, it pales in comparison to the Modern Western legal system in terms of its effectiveness and bureaucratization. Yet, even on the Western Frontier in early American history, civil courts were often few and far between. And in that context necessity required another way to solve disputes between people.
The structure of the Christian church, until the Modern era, had a system of courts to adjudicate matters between Christians — precisely because of Paul's admonition to avoid civil courts run by unbelievers. In the Modern era these church courts have, for the most part, fallen into neglect. As unbelievers (or non church members) began to outnumber believers in a given area, the unbelievers were hesitant to use church courts to solve their problems. Unbelievers usually believe that church courts are biased against them. And often it is true, but it should not be true on the basis of personalities. We should not be biased against unbelievers because we don't like them. It doesn't matter whether or not we like them.
All courts are subject to jurisdiction, the territory in which they are able to operate. We often understand jurisdictions as regional — city, county state and national. Church jurisdiction is completely separate, and includes only church members. Thus, the first issue is that church courts only have jurisdiction over church members. And when a member is an unbeliever — someone who is backslidden or unregenerate, Christians are commonly biased against such a person in a variety of ways and for a variety of reasons, some of which may be biblical and some of which are most certainly not. We are cautioned against holding a bias with regard to personalities in Scripture.
Deuteronomy 1:17 reads, "You shall not respect persons in judgment. You shall hear the small as well as the great. You shall not be afraid of the face of man, for the judgment is God's. And the cause that is too hard for you, bring to me, and I will hear it." This was Moses speaking to the recently freed Israelites. Does this apply to Christians? Peter said, "Truly I see that God is no respecter of persons" (Acts 10:34). Paul said, "your Master also is in Heaven. There is no respect of persons with Him" (Ephesians 6:9). Paul also said, "whatever you do, do it heartily, as to the Lord and not to men; knowing that from the Lord you shall receive the reward of the inheritance. For you serve the Lord Christ. But he who does wrong shall receive justice for the wrong which he did, and there is no respect of persons" (Colossians 3:23-25). James said, "But if you have respect to persons, you commit sin and are convicted by the Law as transgressors" (James 2:9).
What does it mean to have no respect to persons? It means that we should not judge or evaluate people on the basis of their personalities or circumstances — which is exactly what we are always tempted to do. We make all sorts of judgments and evaluations about other people all the time. It cannot be avoided. It is part and parcel of ordinary living. Nowhere does Scripture advise people to suspend all judgment. Rather, Scripture advises people to avoid judgments that are based on personalities and circumstances, that are based on personal preferences or the circumstances of providence. Personal preferences are our likes and dislikes. Circumstances of providence are the social attributes of birth — money, social position, health, geography, nationality. None of these things enter into God's judgment, and neither should they enter into ours.
Church courts are charged with keeping the peace and purity of the church. And, as I've said before, that is no easy job because the very things that contribute to the purity of the church often disturb its peace, and those things that contribute to the peace of the church often contribute to its impurity. An emphasis upon right doctrine disturbs many Christians. And an emphasis on "going along to get along" often pollutes right doctrine.
Most of the things that church courts deal with are matters of doctrine and morality (or life style). But moral concerns can easily degenerate into civil matters rather quickly. The point is that morality and illegality are related, but not always matters of the same jurisdiction. Some things are immoral, but not illegal — and that is the way it should be. The converse of this is that some things that are legal are immoral. The point is that church courts are to adjudicate cases that pertain to doctrinal and moral concerns of church members, with the hope that dealing with them as moral issues will keep them out of civil courts as legal issues.
But over the last hundred years or so church courts have fallen into utter disregard, except for a few small (usually) Presbyterian denominations, one of which is the PCA. At least this is the case in principle. And indeed, PCA courts are filled with issues. Our own New River Presbytery recently adjudicated a matter between some members of a local church who had a quarrel with a pastor. It was quite interesting to see how it was done.
A small committee was appointed to privately hear both sides of the matter, and a recommendation was brought to the floor that protected the persons involved and sought genuine restoration between the parties. Such cases can be brought to any church court, but all cases must begin at the local church level. If the local session cannot satisfactorily resolve the situation, either party may appeal to a higher court, in this case the Presbytery, and if the Presbytery cannot resolve it, either party may appeal to the General Assembly (the national PCA court). The only appeal left beyond the General Assembly is civil courts, but civil courts make a sincere effort to stay out of ecclesiastical matters, matters of doctrine and morality.
Civil courts make an effort to deal only with breaches of civil law — criminal activity. However, of late American jurisprudence has been creeping into the area of what are called "hate crimes." As I understand it, legislation has been enacted that adds additional punishments for crimes that are motivated by hate. The problem with hate crime legislation is that it is encroaching into areas of morality rather than illegality. It is not illegal to hate because any law against hate in and of itself cannot be effectively enforced. Laws that cannot be enforced are not laws at all, but only moral injunctions. And, indeed, hate is a moral issue. Nonetheless, such law requires the correct identification of personal motivation. And a person's real motivation is privy only to God. Let me say only that hate crime legislation has the potential to undermine the genius of the American legal system, in my opinion.
Paul's point in these verses is to encourage and legitimize church courts by recommending that church members abide by them, and avoid civil courts. Christians should make every effort to avoid civil courts, period. Paul even goes so far as to say that it is preferable to be wronged and defrauded by a church court than to appeal to a civil court. And that's a strong statement!
And, while it is true, in the litigious mania that has captured Modern people this sentiment has decimated all semblance of church courts, as those less concerned with biblical faithfulness took advantage of those who believed Paul's admonition. Often those who are willing to be wronged and defrauded as a testimony of obedience to Jesus Christ, are taken advantage of in this fallen world. Like so many things biblical, Paul's admonition only works when those involved are faithful. In the wake of unfaithfulness biblical morality breaks down.
So, why would Paul make such a strong statement? Previously Paul asked, "do you not know that the saints will judge the world?" (v. 2). The Greek word translated world is kosmos, and includes the globe we call earth and everything that inhabits it. By this he means that the Gospel of Jesus Christ will ultimately reach the highest courts of the world, and those courts will render judgments in faithfulness to Jesus Christ. He doesn't mean that you and I (or that every Christian) will be thrust into positions of world power. Rather, he simply means that the gospel will eventually reach those in positions of power and that they will exercise their faith faithfully.
However, he adds, "if the world is to be judged by you, are you incompetent to try trivial cases?" (v. 2). Here, the Greek actually does suggest that Paul said you, as in the particular people to whom he was speaking. Does it, then, have any relevance to us today?
Paul did himself bring the Gospel to Rome and to the highest courts of the known world of his time. And some of his friends accompanied him on that journey. So, it is possible that he was speaking only to specific people as he anticipated his journey to Rome.
However, given the context in which he was writing these words, it seems likely that he meant to suggest that it is always the same Holy Spirit who animates all of God's people. And that the same Holy Spirit who would judge the world in the fullness of time in the highest world courts through particular regenerate saints (Christians) is certainly able to judge the more trivial cases that would commonly come to church courts through the ordinary saints of the church. In other words, he was speaking about the Holy Spirit who would be manifest in all of God's people throughout history.
He can say this because he knows and he is teaching that Christians are not to judge or evaluate on the basis of personalities or the circumstances of providence, but are to render judgments and evaluations on the basis of Scripture alone. Thus the same guide — the Holy Spirit through the regeneration of believers in every generation — will always be or should always be the basis for Christian judgments and evaluations.
Paul goes on, "Do you not know that we are to judge angels? How much more, then, matters pertaining to this life!" (v. 3). The Greek word is aggelos, and means messengers, in this case messengers of God. Strong's concordance goes on to say of this word in this context that it suggests by implication pastors, who bring the message of the Gospel. And, indeed, ordinary saints do in fact judge pastors through church courts. Church courts license pastors, approve pastors for particular callings and discipline pastors. We don't need to turn to spiritualized explanations when common explanations exist.
Paul mentions all of this in order to play upon the shame of the Corinthian church. "I say this to your shame" (v. 5). Paul is using shame to admonish and teach the Corinthians. This is very interesting. Is shame an acceptable pedagogy (method of instruction)? It may be disliked and considered to be impolite, but it appears to be biblical. The shame that Paul brings upon the Corinthians was that they settled disputes in civil courts rather than in church courts. And it was shameful because it neglected — even denied — the presence and power of the Holy Spirit who dwells with God's people, and who should have been called upon to adjudicate disputes among them. Paul suggested that their neglect of church courts was actually a neglect of the Holy Spirit and of Scripture.
And here's the rub. If the Corinthians were shamed by Paul for neglecting to use church courts to settle disputes among professing Christians, should we not also be shamed for the same thing? Is it not to the shame of Christianity that Christians regularly neglect church courts and turn to civil courts to settle their disputes today? Is it not to the shame of Christianity that the churches have all but abandoned church courts?
It is.
And yet, there is a contemporary movement to reestablish church courts in our time. A few years ago Stacy came back from a PCA General Assembly with news, excitement and literature from Peacemakers, a Christian reconciliation organization that provides training and counselors for churches — and even to provide arbitration services that are acceptable alternatives to civil litigation. Peacemakers begins with local church education and counselor training. If I understand it correctly, at some point in the process Peacemakers trained counselors can also provide counseling and arbitration services for hire as they receive training that is recognized by the state to qualify them as counselors and arbitrators.
This is a great thing, and could provide an effective ministry for any church and a substantial outreach tool for the Mid-Ohio Valley in the name of Jesus Christ. Wouldn't it be great if Covenant could be involved in such a ministry? I'm praying that the Holy Spirit will plant such a seed in this area.
Yet, the fact remains that true reformation and revival of the Christian church will also reform and revive church courts as the desire to avoid civil courts grows among Christians. Indeed, as the civil court system continues to collapse from the backlog of cases and the moral corruption of the legal system, the Christian church may well find itself faced with an opportunity to actually be what God has called it to be — a vehicle of forgiveness and reconciliation among all people.
Paul then says, "But you yourselves wrong and defraud — even your own brothers!" (v. 8). Paul here accuses the Corinthians of lacking — not merely civil morality and Christian manners, but the most basic family considerations. From time immemorial families have had a code of honor and honesty that has been regularly observed by family members. Not always, not perfectly, but generally family members have been both trusted and trustworthy with regard to other family members. Without honesty and trust all social relationships break down. Chaos and poverty result. Families are the most basic building blocks of society. So, it is no mere wive's tale to say that as the family goes so goes the civilization. The family is the cradle of civilization.
Paul's accusation was very serious. He was suggesting that the behavior of the Corinthians, of taking one another to civil courts and neglecting the use of church courts, threatened the very fabric of civilization itself. You may think that I'm overstating the case. I don't think so because as we've seen Paul's accusation of the neglect of church courts or church reconciliation amounted to the neglect of Scripture and the neglect of the Holy Spirit. The neglect of church courts is an act of faithlessness.
The Bible is pretty clear that apart from Jesus Christ, which means apart from the Holy Spirit who is a necessary part of the Trinitarian God of Scripture, humanity is bound for hell and society is bound for destruction. If Christians in the churches don't take God seriously, then no one will. It is only as Christians recover biblical practices in their own lives, and in their own churches, that Christianity will grow and become what God has called it to become — the only means of salvation by the only God who matters.
