I am Going to Sue!
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I am Going to Sue
I am Going to Sue
7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?
Suing is the national pastime
Our national motto seems to have changed from “In God we trust” to “See you in court!”
Children are suing parents, students are suing teachers, players are suing coaches, homosexual lovers are suing states, and spouses are suing their marriage partners. This isn’t limited to non-Christians. Christian neighbors are suing each other. Christian faculty members are now filing suit against the administrations of Christian schools. Churches are suing one another.
Churches are suing their pastors, and vice versa. Brothers and sisters in the family of God are actually pressing charges, demanding their rights, sometimes to the exclusion of any attempt to reconcile face-to-face. We are a culture gone mad.
Churches send an ever increasing portion of their budgets on liability insurance
Sexual molestation
Injury
Psychological damage in cancelling
Our budget is $ 20k insurance to protect the assets of the church and the volunteers.
Background checks
Video cameras
Most of it is defend against a false accusation
Illustration - ED was on total government assistance , SSI/Disability/Housing/Food Stamps/Medicaid.
Given wrong medication and he had to stay in the hospital longer.
No financial damage - but wanted to Sue!
But the problem here is Christians suing each other in a court of law.
But the problem here is Christians suing each other in a court of law.
Yet, what we see today is nothing new. Two thousand years ago in ancient Greece, the church in Corinth was “sue happy” as well.2
Yet, the apostle Paul is going to state clearly that Christians, of all people, ought to be able to settle their own disputes.
The key in doing so is to understand our true identity in Christ.
Yet, what we see today is nothing new. Two thousand years ago in ancient Greece, the church in Corinth was “sue happy” as well.2 Yet, the apostle Paul is going to state clearly that Christians, of all people, ought to be able to settle their own disputes. The key in doing so is to understand our true identity in Christ. When we understand who we are in Christ, we will not have to war with other believers over material possessions or legal rights. Paul’s point is that we should live out who we are. In , Paul provides two exhortations to help us live out who we are.
When we understand who we are in Christ, we will not have to war with other believers over material possessions or legal rights.
Paul’s point is that we should live out who we are. In , Paul provides two exhortations to help us live out who we are.
Settle disputes in the church (6:1-8).
Settle disputes in the church (6:1-8).
Paul is going to argue that believers should keep their civil conflicts out of the courts.
Paul kicks off chapter 6 with his first of eight questions:
I What were you thinking ?
I What were you thinking ?
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?
This is a question with an edge. It is as though Paul is saying, “How dare you take your legal grievances against each other before unrighteous people! How could you do this? What are you thinking?”
” Paul starts this sentence in the Greek with the verb “to dare” (tolmao) to place stress on this word. (This is reflected in the KJV and NKJV.) This is a question with an edge. It is as though Paul is saying, “How dare you take your legal grievances against each other before unrighteous people!4 How could you do this? What are you thinking?”
Why is Paul so ticked?
First of all, the Corinthians are giving God and His church a “black eye.”
First of all, the Corinthians are giving God and His church a “black eye.”
In Paul’s day, legal hearings constituted a large part of the entertainment business in an ancient Greek city.
The ancient Greek courthouse was not a private room with a small gallery such as we have today.
The courtroom was in the public square or the marketplace. In Athens (and Corinth was undoubtedly similar), a legal dispute was brought before a court known as The Forty.
The Forty picked a public arbitrator, who had to be a citizen in his 60th year, to hear the case.
If it still wasn’t settled it went to a jury court, which consisted of 201 citizens (if the case involved less than a certain amount of money, perhaps $1000 today), and 401 (if more than $1000).
Some juries were as large as 6000 citizens over 30 years of age. It is plain to see that in a Greek city every man was more or less a lawyer and spent a lot of time deciding or listening to cases.5
Moreover, when someone hauled a brother or sister into court there, they weren’t just settling a dispute; they were holding the church itself up to public scrutiny and ridicule. Paul is concerned about the selfish arrogance of God’s people.
The Christians in Corinth are publicly airing their “dirty laundry” throughout the city. These lawsuit-happy Christians don’t seem to care what other people think. This flies in the face of Paul’s simple exhortation that we should live out who we are.
Second, Paul is upset because the Corinthians have failed to recognize who they are.
Second, Paul is upset because the Corinthians have failed to recognize who they are.
The decision by these Christians to go to court also reveals how little respect they have for the church’s authority and ability to settle its own disputes.
Yet, back in chapter 1 Paul identified these people as “saints” or holy ones of God (1:2).
2 Unto 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:
He said they were enriched in Christ Jesus and were not lacking in any gift (1:5-7).
5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
1cor
In chapter 2 he said they had the mind of Jesus Christ; they could think the way Christ thought (2:14-16).
So they have in their body of believers all the resources necessary to settle disputes. The Corinthians boasted of their great spiritual gifts. Why, then, did they not use them in solving their problems?
II You have been Given Authority 6:2-3
II You have been Given Authority 6:2-3
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? 3 Know ye not that we shall judge angels? how much more things that pertain to this life?
Paul continues his righteous rant with three more questions, all of which are designed to demonstrate how foolish it is for the Corinthians to throw their legal disputes before judges of the world.
He makes his case by using future end-time realities to motivate the Corinthians in present prime-time living.
In both the Old and New Testaments, we are told that believers will one day rule and reign with Christ.
One element of our responsibilities will be judging the world and angels. This judgment will be delegated to us by Christ. We will then serve as His representatives in this judgment. It is still His judgment, but we are representatives who have been given authority.
As God’s representatives, we have been given His authority to judge in the present and in the future.
Therefore, since we are going to sit in God’s Supreme Court, then surely we ought to be competent enough to decide the mundane kinds of disputes that occur among the members of our church. We should live out who we are.
II What to Do when strife happens 6:4-8
II What to Do when strife happens 6:4-8
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 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? 6 But brother goeth to law with brother, and that before the unbelievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren.
In 6:4-8, Paul tells the Corinthians what they should do when they have strife in their church.
In 6:4-8, Paul tells the Corinthians what they should do when they have strife in their church.
6:4 - Paul has just finished motivating the Corinthians to take care of their own conflicts. Now he commands them to action.
In 6:5-6 - Throughout this book, the Corinthians have been guilty of boasting. Here, once again, Paul humbles them and cuts them down to size.
He sarcastically asks, “Are you so wise that there is no one in the church to judge legal matters? Do you actually need to go outside the church?
I thought you were wise guys. Come on! Don’t you have at least one person who can judge legal matters?” Paul’s point is glaringly clear:
Any Christian walking with the Lord is a better option than taking a case before an unbeliever in a secular court of law. After all, we have the mind of Christ, we have (or should have) the motivation of love, the absence of revenge, and the desire to see even the guilty restored. Christians have the advantage of adhering to the “Law book,” which focuses on biblical truth and justice.
6:7-8 - by showing the Corinthians the right way to respond:
Paul insists that going to court with a fellow-believer is a no-win situation—a “total defeat.”
An even more shocking condition was that some of the Christians in Corinth were more than the victims of wrong and fraud.
They were the perpetrators of these things (cf. ).
39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. 41 And whosoever shall compel thee to go a mile, go with him twain.
As you know, suing often leads to cheating someone else. Say you sue someone. If he defends himself successfully, usually it still costs him thousands of dollars in court costs and lawyer fees.
As you know, suing often leads to cheating someone else. Say you sue someone. If he defends himself successfully, usually it still costs him thousands of dollars in court costs and lawyer fees.
If he loses, it costs him not only the legal fees but also the judgment. And that doesn’t even touch the matter of his reputation. How much more is that the case when two Christians go up against one another in a secular court?
Paul says the better way is to take the loss. Paul is telling us that it is better to be a victim than a victor.
Well, I don’t know about you, but I can think of a number of good reasons for not letting someone cheat me.
First, it’s not fair.
Second, I worked hard for what he cheated me out of.
Third, if I let him cheat me this time without resisting, he’ll just do it again when he realizes I’m a patsy.
Fourth, if I let him cheat me, I’m letting him cheat my kids. And on and on we can go giving good reasons why Jesus and Paul just aren’t very practical on this point.
But without trying to discuss all the ramifications of this Law of Non-resistance, I think we must at least see that if these passages teach nothing else, they teach that as a Christian my rights are not as important as my testimony.
If I look after my testimony, the Bible hints that there is Someone who will look after my rights. After all, God is either in control or He is not. He is either the owner of the cattle on a thousand hills or He is not ().
10 For every beast of the forest is mine, And the cattle upon a thousand hills.
psalm 501
If He’s not, then we’re all wasting our time here today. And if He is, then I don’t need to break my neck trying to protect my rights and my property and my reputation. God can and will take care of all that for me.19
If He’s not, then we’re all wasting our time here today. And if He is, then I don’t need to break my neck trying to protect my rights and my property and my reputation. God can and will take care of all that for me.19
This is a powerful message that needs to be sounded loudly and clearly to a society in which we incessantly hear about “getting our rights” but rarely about being willing to suffer earthly loss in order to lay up for ourselves treasures in heaven (cf. ).
After all, we cannot take anything earthly with us when we depart from this life (cf. ), so why should we be so concerned about earthly rights and possessions here?20 We should be willing to give to one another rather than trying to get from one another. There should be no going to court with one another. If we insist on going to court it should be a court of believers in the church, not unbelievers outside the church.
First, it indicates a deep disrespect for the leaders. It says, “The secular experts can do it better.” It looks to worldly competence rather than the judgment of Spirit-filled leaders.
In summary, what is so wrong with going outside the church for judgment? First, it indicates a deep disrespect for the leaders. It says, “The secular experts can do it better.” It looks to worldly competence rather than the judgment of Spirit-filled leaders. Second, it indicates a lack of belief in God. It is God who rules His church. It is God who put the leaders in place and who guides them.21 We must respect both God and our leaders enough to entrust our grievances to them.
Second, it indicates a lack of belief in God. It is God who rules His church. It is God who put the leaders in place and who guides them.21 We must respect both God and our leaders enough to entrust our grievances to them.
Questions you may ask?
Questions you may ask?
1. Is it ever legitimate for a believer to use the secular court system?
1. Is it ever legitimate for a believer to use the secular court system?
1. Is it ever legitimate for a believer to use the secular court system? Yes. Paul had a high regard for the Roman justice system. tells us that in the city of Corinth during Paul’s time there, the Jews had dragged him before the proconsul; a man named Gallio had accused him of treason, of preaching a religion that would undermine Rome. Gallio listened to it and said, “No, this is a minor religious dispute. This has no place in a court of law.” So Paul himself benefited from the fairness of Roman justice.
Yes. Paul had a high regard for the Roman justice system. tells us that in the city of Corinth during Paul’s time there, the Jews had dragged him before the proconsul; a man named Gallio had accused him of treason, of preaching a religion that would undermine Rome. Gallio listened to it and said, “No, this is a minor religious dispute. This has no place in a court of law.” So Paul himself benefited from the fairness of Roman justice.
Furthermore, In Paul is dealing only with civil disputes between individuals, not criminal actions or disputes with insurance companies, or class-action suits, or other kinds of legal action. The only thing that is categorically ruled out is for a believer to sue another believer.
4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
In , Paul makes it clear that secular civil law courts are valid and needed. In a fallen world, people can be vicious and violent in their selfishness.
In , Paul makes it clear that secular civil law courts are valid and needed. In a fallen world, people can be vicious and violent in their selfishness. Therefore, God provides a way to enforce relative social justice and check such destructive selfishness—by force if necessary (i.e., “the sword”—severe penalties for non-compliance).
Therefore, God provides a way to enforce relative social justice and check such destructive selfishness—by force if necessary (i.e., “the sword”—severe penalties for non-compliance).
One important clarification: Paul does not specify any criminal cases because he teaches elsewhere that these must be handled by the state ().
We must always distinguish between sins and crimes. Sins are handled by the church while crimes are handled by the state.
Both are God’s governing authorities. Furthermore, when a crime has been committed, a Christian may at times be obligated to turn a fellow-Christian in and even to testify against him in court. The church does not have jurisdiction over criminal justice—that belongs to the state, according to .
One time when it is permissible to sue, in my opinion, is when one is seeking protection from the state.
Churches have filed class-action suits for protection of religious freedom. Right-to-life organizations have sued for the protection of the unborn. Civil rights organizations have sued for the protection of the rights of minorities. A Christian university sued for protection from what it saw as a vendetta by the IRS.
Such legal steps must be weighed carefully, and must be undertaken only with due consideration of the ultimate impact on the church’s effectiveness, but at least I don’t think rules them out.
2. What about “friendly lawsuits” to gain insurance proceeds?
2. What about “friendly lawsuits” to gain insurance proceeds?
Suppose a Christian family has a swimming pool and, God forbid, at a youth group party a teen drowns. The family who owns the pool has a $1 million insurance policy, but the insurance company won’t pay unless they are sued. It is possible to file a “friendly suit,” in which the grieving family agrees to file against the insurance company, but not seek damages from the family that owned the pool. Technically, that family is the defendant, but, in fact, the insurance company is the defendant. I do not think this is forbidden in our passage.
3. Are Christians forbidden to prosecute other Christians?
Paul’s statements in bear on an extremely limited context. The moment we press this passage beyond this context, we run into serious difficulties.
For one thing, he is dealing with financial disputes, not with issues like violent crimes. Should we say that Christians may never prosecute other Christians for child-abuse, or domestic violence? That we should not contest child-custody if the other Christian parent is guilty of sexual abuse?
In my opinion, we should not even use this passage as a prohibition against ever suing another Christian over financial matters. There are always unique cases in our day and age:
Flagrant, chronic default of child-support by a Christian parent.
A swindler who takes a Christian small businessman for thousands (unable to pay employees) and then says, “You can’t sue me because I am a Christian.”
A Christian who engages in dishonest business practices and refuses to comply with the decision of other Christians to make restitution needs to be judged by the church and possibly by those outside the church.
These types of cases seem to fall into a domain, where a believer is capable of behaving worse than an unbeliever. Consequently, judgment must fall! This actually serves to uphold Christ’s reputation and the testimony of the church.
8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
[In our first section, Paul exhorted us to commit to settle disputes in the church. In this concluding section, Paul reminds us that the unbelieving judges in these courts will have no part in the kingdom of God.]
[In our first section, Paul exhorted us to commit to settle disputes in the church. In this concluding section, Paul reminds us that the unbelieving judges in these courts will have no part in the kingdom of God.]
Instead of warning the Corinthians, Paul exhorts his readers to not go to these unjust judges or to behave like them.29 An exhortation is often more motivating than a warning. This past week, Justin, our middle child was misbehaving at the dinner table. I got up out of my seat and walked over behind him. I was just about ready to clamp down on his shoulder with my “death grip” when Lori signaled to me to rub his head. I proceeded to do so and spoke words of affirmation to him. His behavior immediately improved. Sometimes what we need is not a kick in the seat but a rub on the head.
In 6:11, Paul informs the Corinthians that they too “were” previously like the wicked in Corinth. He writes, “Some of you were like this; but30 you were washed,31 you were sanctified,32 you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” In spite of their serious behavioral problems, Paul insists that the identity of these Christians has changed, and he insists that they have been completely forgiven (“washed”), set apart as God’s children (“sanctified”), and declared righteous in God’s eyes (“justified”). Far from threatening their standing with God because of their sins, he affirms the security of their standing with God, in spite of their sins! How can this be? Because our standing with God is never based on our work for Him, but always and only on Christ’s work for us—and our willingness to receive it. This means you don’t have to change your moral life before you can come to Christ; you have to come to Christ the way you are before your moral life can be changed. The issue is not how bad you’ve been or how good you’ll promise to be from now on; the issue is: Are you willing to believe in Christ and let Him begin to change your life from the inside out?
One of the crimes that is beginning to take off in our high-tech, information-driven society is known as identity theft. This happens when someone gets hold of another person’s credit information and other personal data and uses these to make expensive purchases and carry out other transactions in the victim’s name. This crime is well named because as far as the credit and banking systems are concerned, the person using the information is the same person whose name is on the card or account. For all practical purposes, there has been an exchange of identity.
What identity thieves accomplish illegitimately, Jesus Christ has accomplished legitimately for believers. That is, He has affected an exchange of identity with you. Christ did not simply come to change your life. He came to exchange your life for His.33 Therefore, we should live out who we are.