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First Corinthians 6:4-11

We have seen that believers in the church in Corinth were bringing disputes among themselves to be settled
as lawsuits before the civil authorities of the city. Paul recognizes this as another instance of the
Corinthians failing to judge with discernment matters within their assembly. As Paul continues to bring out
to the Corinthians the ramifications of their failure, it will become clear why he has reacted so strongly over
this issue.
We will read the entire passage again, so that we can retain Pauls whole thought, here.
[First Corinthians 6:1-11]
We have already noted how Paul put judging these trivial matters in perspective, for the Corinthians. In the
age to come, as glorified sons of God, the church will sit with Christ on His throne (Rev 3:21), participating
in His rule during the Kingdom age under the headship of Christ, as His bride-wife (Eph 2:18-23).
The church will be responsible for making decisions concerning the everyday affairs of the world; and the
church will even administer over the angels of God, as they carry out Gods purposes, on the earth. Pauls
point is that surely the church must therefore learn to judge minor matters within their assemblies, in order
to be prepared for their future role.
In verse 4, the word translated judgments refers to a judicial controversy; a legal dispute. Paul is
referring to the disputes that the Corinthian believers have with one another, which they are bringing to the
civil authorities.
In the last part of verse 4, the translation from the Greek is difficult. The Greek language has no
punctuation, and it is not completely certain what Paul is saying. He may be asking a question, as in the
NKJV - do you appoint those who are least esteemed by the church to judge? Whereas, some translations
make it an imperative, a command, as in the KJV - Set them to judge who are least esteemed in the
church.
But as we consider the whole passage, I think Pauls meaning is clear. Paul wouldnt be telling them to
appoint those who are least esteemed - least capable - in the church to judge; what would be the sense of
that? They should appoint one or more brethren with good ability to discern, so as to make a wise decision.
But thats not what the church is doing, anyway, are they? No; instead, theyre bringing their disputes to
the civil magistrates - whom Paul is calling, those least esteemed by the church. So the fact that Paul is
questioning the believers current conduct is what fits the rest of the passage, here.
The believers in Corinth were choosing to have their matters judged by natural men, who have no
knowledge of spiritual things; who have no insight, from the Holy Spirit. They were asking men who dont
know God and His ways to decide what was fair, for them.
What would men in the flesh know about whats good, for sons of God? They dont even believe in God.
These are men who could only judge based on the seen and the felt, based on what seemed right according
to the world system; not what was truly right. Such men could not and should not have any standing with
the church; they are the least worthy, to judge.
In verse 5, Paul goes on to show that what the believers are doing is to their shame.

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v. 5-6 The shame of which Paul speaks is two-fold - its both individual, and collective. First, its shameful
that the church in Corinth is not judging their own matters.
Paul once again uses irony to make his point. Is there not a wise man among you - not even one - able to
judge these matters? Why is this particularly humorous? Because the Corinthian believers prided
themselves on - what? Their wisdom. All that Greek philosophy they had been taking in, and yet, no
wisdom to resolve simple disputes - really?
But the issue goes deeper than that. There are believers in Corinth, right? As believers, they have each
received the Holy Spirit - the Spirit who is from God; who knows the things of God, and will teach it to
them; who alone can give them spiritual discernment (1 Cor 2:12, 13, 14).
If theres not a wise man among them - not even one - Paul is saying that none of them have been learning
anything from the Spirit - even though the Spirit is dwelling right inside each one of them - even though the
Spirit would be intent on shining His light on all the things that pertain to their lives.
But the Corinthian believers had been following another light - a light that was darkness. So they didnt
have any spiritual discernment, with which to render wise decisions, in their assemblies.
And whats worse, its likely they werent terribly concerned about that - because they werent very
concerned about their brethren. They were focused on themselves - and their spiritual journey. Paul is
saying, shame on you. And its a shame they have brought upon themselves.
But the shame goes further - to individual believers, who get involved in such disputes. Notice in verse 6
that Paul says brother goes to law against brother. Whats he saying? That theyre members of the same
family.
They have all been born again, into the family of God. God is now their Father; and Christ, who died to
bring them into that family, is now their brother: He who sanctifies and those who are being sanctified are
all of one, for which reason He is not ashamed to call them brethren (Heb 2:11).
Christ is not ashamed of those who believe in Him. They have chosen to receive His Life; and they are
becoming the righteousness of their Father, in Christ (2 Cor 5:21); they are being sanctified. But here,
these believers are shaming Christ; they are hurting His cause, in the world.
In that day, lawsuits such as this were brought before the civil magistrates at the judgment seat, which was
ever-so-publicly located in the heart of the marketplace (Acts 18:12-17). The whole city of Corinth was
given to see and hear these believers disputing with one another, trying to best each other, before the court
of the world.
It is a shameful family that airs its dirty laundry in public. Can you picture bringing your mother to court?
Pressing a lawsuit against a sibling? Now, ideally, a family wouldnt have disputes; but we know that they
sometimes do. And if they have a dispute, how should an honorable family settle it? Through the
operation of love. Love covers (Prov 10:12); the matter should be settled privately, within the sphere of the
family and its love.
If members of a family shame themselves by publicly airing their disputes, are they the only ones affected?
No; their sin affects everyone involved; the shame of it affects the whole family. All of the church is
affected by the sin of one of its members; all the brethren bear the shame.

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And the Father is affected, for believers carry His name; they are sons of God (Eph 3:14-15); so His name
is dishonored.
And Christ is affected - the very One who labored to bring them into that family. His cause in the world is
hurt. What is His cause? To reconcile men to God. And what is it that draws men to God, to be reconciled
to Him? Love.
The world must see that love, as it is manifested between the members of Christs Body. Jesus said, By
this all will know that you are My disciples, if you have. what? . love for one another (Jn 13:35).
But in Corinth, the believers were giving the whole city a public view of their lack of love, for one another.
Who would be drawn to that?
And that explains what Paul says next.
v. 7-8 Paul is continuing to address the entire church here, but he is focusing primarily on those believers
who were inclined to bring lawsuits against others.
Paul is saying that, just in bringing the lawsuit before the civil authorities - before the case is ever tried they have already failed; theyve lost. Why? Because in taking their case into the public forum, theyve
openly displayed their lack of love for a brother in Christ.
Instead of seeing love, the city of Corinth sees hypocrisy. And that reflects on the witness of the entire
church in Corinth; its assumed theyre all a bunch of hypocrites; that believing into Christ doesnt change
anything; and that Christ Himself must have been an imposter; a fraud.
Now we can see why Paul has reacted so strongly, concerning this issue. It is an utter failure for the church,
and for each one of its members.
Notice that Paul doesnt get into whether the believers who are pressing lawsuits were actually wronged, or
cheated. Despite what they may think - despite what any believer may think - that really doesnt matter.
What does matter? That love is exercised, so that love may be seen. Love is our witness, to Christ - which
is our purpose, as a temple of God - to shine the light of His love, into a world that is devoid of it.
But wait a minute. What about our rights? You relinquished those when you chose to become a bondslave
of Christ. A slave has no rights; he does the will of his master; and a bondslave does so out of love for his
Master (Deut 15:16-17).
Love doesnt have rights; love submits. And it shouldnt be cumbersome for us to submit to the Lord for
the sake of a brother in Christ, even if he has wronged us. In fact, maybe our remarkable love for him will
cause him to consider his own heart, so that the Lord can show him whats in there.
But if we dont stand up for ourselves, we could be cheated. Of what? Of whats rightfully ours? What is
rightfully ours? As Paul will write, For we brought nothing into this world, and it is certain we can carry
nothing out (1 Tim 6:7).
Nothing is rightfully ours; everything we have is a blessing from our Lord. And He will see to it that we
have every blessing we need. Therefore, we have no need to contend for ourselves, do we?

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Returning to the issue in Corinth, Paul is saying it would be better for the believers to accept wrong and be
cheated by other believers, rather than to hurt the cause of Christ, by manifesting a lack of love, for one
another. It comes down to loving the Lord more than they love themselves.
But sadly, the offended brethren loved themselves more. And because of that, Paul said, the very things
they felt were being done to them, they were doing to others. They were wronging their brother, by cutting
off their love for him, with these disputes. They were cheating their brother of the forgiveness that they
ought to have extended. That makes them just as wrong as the brother they think has wronged them!
Of course, the Corinthians were thinking, yes, Paul - and what about those other brethren? They were the
more obvious offenders. But we see that first Paul dealt with those who felt they had been offended by
them - so that they could see what was less obvious - that they were not without fault in the matter, either.
In fact, Paul does not directly address those who allegedly committed these offenses. Instead, Paul directs
the entire assembly to consider who will be inheriting the kingdom of God; or rather, who will not.
v. 9-10 Notice that this is a list - not exhaustive - of those Paul calls the unrighteous. Weve already
encountered such a list twice before, in chapter 5 - Paul keeps adding to it. But in every case, the list is
characteristic of a pagan culture such at that in the city of Corinth.
Its interesting to see what Paul added in, from the previous lists. Fornicator is the same word as
translated sexually immoral people previously (5:9, 10, 11).
Paul has added adulterers, homosexuals, and sodomites - the latter two referring most likely to youthful
male prostitutes and their older male counterparts, who hire them. The section which follows this one in
the letter will make it evident why Paul is expanding his list here on the sexual vices - as a preparation for
what he will be saying, there.
But theres one more addition to Pauls list; thieves. So Paul now includes stealing on his list. Why do you
suppose he is doing that? So that those in the assembly in Corinth who may be cheating their brethren will
consider just what their actions mean.
So is Paul saying that if the believers in Corinth are doing any of these things, they will not inherit the
kingdom of God? No; he is not saying that. If they are genuine believers, they will definitely inherit the
kingdom of God. But - if they are genuine believers, they also would not be practicing these things - like
stealing.
But what about if you take a pen home from work - isnt that stealing? Or if you wished could remodel
your bathroom, so it looked like your friends - wouldnt that be coveting? How about if you had a glass of
wine on an empty stomach, and you felt light-headed - does that make you a drunkard? Or if you were mad
at God, for some reason, and you expressed your anger toward Him - are you a reviler?
Some believers struggle with what Paul is saying here, and it makes them doubt if they are really saved - if
they really will inherit the kingdom of God - because they still sin. So lets see if we can get to what Paul is
meaning by his words here - and what he does not mean.
Lets turn to Galatians chapter 5, where Paul composed a similar list, for the assemblies in Galatia. In this
letter, Paul calls these the works of the flesh.

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[Galatians 5:19-21] The works of the flesh are evident; that is, the evidence of them is manifested through
the actions of the body of flesh. On this list, Paul even has contentions - thats arguing; selfish ambitions;
dissensions, or disagreements.
But notice that at the end of the list, Paul says that those who practice such things will not inherit the
kingdom of God. The word for practice in the Greek indicates continuous, or repeated action.
Paul is talking about those who practice these things as a way of life; it is their established practice, or
pattern of conduct. These are the works of men who are still in the flesh, who have no power over sin;
these are unbelievers.
The apostle John elaborated on this in a letter he wrote to the assemblies. Turn to First John chapter 3. John
wrote this letter near the end of his long life. By that time, the false teaching of Gnosticism was becoming
established. This teaching emanated from Greek philosophy. Part of the teaching advocated a dualism
which suggested that everything material was evil - which would include the human body. Only that which
was immaterial - soul or spirit - was good.
Gnosticism attempted to reconcile this philosophy with the gospel, leading to the false teaching that Jesus
did not really come in a body of flesh; He only appeared to do so. Such a lie would rob the cross of its
power, for then how could Jesus have died as the sacrifice for sin? John vigorously refutes this lie in his
letter.
This same thinking led to the idea that how one conducted oneself in the body was unimportant, since after
all, the body was evil. This resulted in a permissive attitude toward sin - it doesnt matter what you do,
with your body.
But John makes it clear in his letter that one who sins as a way of life is not a child of God. It very much
matters what you do; for it confirms who you are; and whose you are.
Well begin in verse 1.
[First John 3:1-10]
v. 1 Who is the Him, in this verse? Jesus. He was in the world, and the world was made through Him,
and the world did not know Him (Jn 1:10). But as many as received Him, to them He gave the authority to
become children of God, to those who believe in His name (Jn 1:12).
The Father, in His love, sent His Son for that very purpose; and having believed into Jesus, we are now the
Fathers born children. But as children of God, the world does not know us - any more than it knew Jesus.
Were strangers, to the world.
v. 2 John says that now we are children of God; we already have the Fathers Life, eternal Life. But it is
still concealed within the seed coat of our human body; our mortal body.
Who is the He and Him in this verse? Jesus, again (see 2:28). When Jesus is revealed from heaven,
when He comes for His bride, the true church, thats when it shall be revealed what we shall be - when
Christ who is our life appears, then we also will appear with Him in glory (Col 3:4).

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We shall be like Him - in our glorified bodies. We shall see Him as He is - in His glorified body. And by
this, John is making it ever so clear that the body cannot be not evil - how could it be, if the plan of God is
to glorify it?
v. 3 What is the hope, to which John is referring - from the previous verse? The hope of glory. It is those
who believe in Jesus who have this hope, of a glorified, ever-living body.
And in anticipation of that, while on earth, the believer purifies himself; he cooperates with the work of the
Holy Spirit within him, to sanctify him, so that he is made ready for that body of glory.
The believer is being transformed, through his mind being made new, with Christs thinking - and this then
directs his conduct, in righteousness - carried out in his body. So the believers pattern of life is the practice
of righteousness.
John then presents a stark contrast to this.
v. 4 Commits sin here is continuous action; this is the continued, repeated practice of sin. This is sin as a
way of life - which John says is the same as lawlessness - rebellion against the will of God - defiance of the
creation, against its Creator.
Lawlessness is the state of the inner man, his heart, that leads him to routinely sin, with his body. John is
showing that evil does not originate in the body, but in the spirit being living in it. This refutes the thinking
of Gnosticism.
To affirm that sin is not inconsequential, John writes to his listeners what they should know.
v. 5 Believers know that Jesus was manifested - that is, that He came in a body of flesh - to take away our
sins. He had to be born in a mortal body, in order to die in our stead. Then He had to live a perfect life in
that body, in order to be the acceptable sacrifice for sin. And so Jesus did: in Him was no sin.
Again, John is refuting the false teaching of Gnosticism. God purposed Jesus to come in a human body to
put away sin; and Jesus was able to live without sin, in that body. This shows the body cannot be evil.
v. 6 to abide in Christ speaks of more than the believers union with Him; it is the believer actively
drawing on Him, for the living of his life - like the branch, abiding in the vine (Jn 15:4).
As the believer constantly draws on the Life that Christ has given him - eternal Life - and lives by that Life,
he does not sin. Therefore, if there is a man who is continuously sinning as a way of life, it means he can
never have believed to see his need for Jesus, in the first place; this man doesnt know Jesus, at all.
v. 7 Little children is Johns affectionate term for the children of God. He cautions them not to be
deceived by anyone. He has warned them of this before in the letter.
In chapter 2, verse 26, John says he wrote to them concerning those who try to deceive them; the false
teachers, with their Gnostic doctrines. These teachers have tried to blur the line between sin and
righteousness; its not important, what you do in the body. But John indicates that what you do in your
body shows who you are - and to whom you belong.
The one who practices righteousness in their body does so because they are righteous in their being. They
have had the righteousness of Christ imputed to them, and moment by moment, they are becoming that
righteousness - practice makes perfect. So righteousness is their pattern; their way of life.

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John again presents the stark contrast of the one who sins as a way of life.
v. 8 he who sins - its continuous action here - is of the devil. In what sense does John mean this? John
makes this very clear in verse 10: there are the children of God and the children of the devil - and in the
sense that John intends, every man is either one or the other.
In these verses, John is using the term children to bring out the idea that children are alike to their fathers;
they bear the family resemblance. When Jesus was contending with the Pharisees, he said that they are of
their father the devil; that the devils desires, they want to do; and that they do the deeds of their father (Jn
8:41, 44). The children are like their father.
Here, John is showing that the one who sins as a way of life must be of the devil, for that is the devils
pattern; sinning from the beginning, with his deception of the first woman (2 Cor 11:3; 1 Tim 2:14);
lawless, even before the beginning, when iniquity was found in his heart (Ez 28:15). Again, the children
are like their father.
Now, John is not saying that those who sin as a way of life are literally children of the devil. Satan is an
angel; angels dont have children. John is speaking figuratively here; he is simply saying that they walk
according to the course of Satans world system; they sin, like he does - as a regular practice.
And John states that this is the reason the Son of God was manifested - again, meaning in a body of flesh.
He came in that body so that He might destroy the works of the devil.
The works of the devil refers to his world system - that virtual kingdom he is building, on the backs of his
virtual children. Jesus came for the purpose of destroying that system. The judgment of that system began
at the cross; and every time a man believes into Christ, one of the building blocks of that world system is
loosed, and removed - to Christ.
v. 9 John is saying that being born again, of the Incorruptible Seed, the Word of God, is an irreversible
process; His seed remains in us; it lives and abides forever (1 Pet 1:23).
By that birth, you are a new creation - with a new life. And as we live by that life, we can not sin - in the
Greek, cannot speaks of enabling power. We have the power to not sin; and as our thinking is
transformed and we become more and more like our Father, we live our righteousness - thats our way of
life.
v. 10 John is saying, dont let these false teachers fool you; how you conduct yourself in your body is
evidence of your birth.
Everyone experiences a natural birth, into this world. They are born into this world system, loving only
themselves, and practicing sin. But only those who have been born again - the children of God - practice
righteousness, and manifest a love for others. How you live shows who you are - and whose you are.
[Return to First Corinthians]
So we understand that Paul is speaking of those who sin as a way of life, here, when he says the
unrighteous; that they will not inherit the kingdom of God. So why is he saying this to the Corinthians?

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Notice he also says do not be deceived. This is a call for the members of the assembly to examine their
hearts. Is cheating their brethren a pattern of life for any of them? Have they really become a child of God
- or are they still a thief? - or any of the other things, that Paul mentions?
But Paul concludes with a reassurance, for those who have truly believed.
v. 11 And such were some of you. But then you were baptized in the name of the Lord Jesus - baptized in
the Holy Spirit, by which you died out of your former manner of life - by which you became a new
creation, in Christ Jesus.
You were washed of all of that filth of your former life - the blood of Jesus Christ cleansing you, from all
your sin (1 Jn 1:7). And by the Spirit, you were sanctified - set apart to God - as far away from that old life,
as you could possibly be. And you received the very life of Christ - a life of absolute righteousness - and so
you were justified - God forgave you of all your sins.
God has gone to such great lengths to do this for us. Why? Because He loves us. Is it fitting for us to then
go back to living just as we were, before He saved us? Of course not!
The only reasonable response to such love, is to love God back; to live righteously, because He has given us
the power to not sin. And while we are all learning this, we have the privilege of extending forgiveness, as
called for, to our brethren - because we love much - having been forgiven much (Lk 7:47).
Reading: 1 Cor 6; Rm 6:14-23; Gen 2:18-24; Eph 5:22-32, John 17.