Political Principles and Ideas in the Epistles to the Corinthian Citizen Assembly
Part 8 of a Political Narrative of the New Testament
In the previous post we examined the main political principles and ideas in Paul’s two letters to Thessalonian citizen assemblies and Acts 18-19. We especially noted the likelihood that Paul started a two year school of government while in Ephesus and gained political friends plus secured Erastus as part of his ministry team (who possibly was inspired to go into politics due to it).
[Note: This series of posts does not assert that politics is primary in the New Testament, however, there are often overlooked principles and ideas that are worthy of attention. For context we paraphrase certain Bible terms by how it was understood at the time. Modern readers of Scripture focus only on the religious activities. Christians were active in politics from the beginning. Failure to understand this and to believe Christianity only belongs in the religious sphere leads some people today to wrongly judge Christian social activism as seeking improper religious imposition of beliefs using state coercion, i.e. ‘Christian Nationalism’ or Theocracy or Dominionism.]
Because of the length of the Corinthians letters, it will be the entire focus of todays post. I must give a warning here to my Charismatic and Pentecostal friends. 1 Corinthians frequently cites tongues and prophecy and I will explain it in a way that you are not used to. I myself am Charismatic and I believe in the spiritual gifts and have taught and experienced them in a personal way for over 50 years. I understand that the charismata are part of your core philosophy of ministry as they have been for me in my pastoral ministry. But I believe it important to also recognize the primary historical context for every passage of Scripture and make sure that meaning is clear. I reject cessationist interpretation of spiritual gifts. God gives believers the Holy Spirit to manifest his power in a variety of ways, but that doesn’t negate the primary themes that are associated with these scriptural phrases and words throughout the Bible. Often in Scripture there is both primary and secondary application. Also, I list below many words in this letter that have political meaning that are not obvious without context.
List of paraphrased Bible words based on how people understood them at the time and context:
Church (ekklesia) = citizen assembly
Judge (verb) = govern
Judge (noun) = governor
Judgement = policy decision
Chosen = elected, voted
Prophesy = see strategic social insight
Prophecy (or revelation) = strategic social insight
Prophet = social strategist
Tongues – messages against bad government (corrupted into a centralized state as at Babel)
Lord = sovereign authority
Christ = pre-chosen ruler
Kingdom = government
Commandments = transcendent political priorities
Covenant = constitution
Apostles = emissaries
Psalm = song of social strategy
This letter to Corinthians, probably written from Ephesus about AD55, is specifically addressed to the citizen council of God. It is NOT written for those who gather for prayer, worship and religious purposes only. Rather – it is for governance. Jesus and the Apostles promote the idea of ekklesia - a call for God’s people to be active in their city’s governing bodies. Christians are not to be separate in shadow governments. The designating of senior statesmen (i.e. elders) in every ekklesia by the Apostles was to have good leaders in local city affairs whose voices bring God’s transcendent political priorities and solutions there in the context of democratic pluralism. You cannot transform cities and disciple nations by being separated from it. And you cannot impose God’s laws. You have to speak and influence and change minds and hearts. This epistle to the Corinthians is surprisingly full of political ideas and principles for this purpose.
Believers are Elected to Actually Govern on Earth
In the previous post we noted how in Athens Paul emphasized God’s election of Jesus as supreme Judge, and then in his letter to the Thessalonians said God had elected them. Paul understands the Greek democracy mindset and their concept of voting. So now also to the Corinthians he says that in contrast to traditional ekklesias, theirs did not have many from the nobility or upper classes, not many wise or mighty, yet God had “elected” the foolish and the weak to be in His government.
In chapter two he says that rulers of this age have earthly wisdom but we have the worldview mind of the Supreme pre-chosen Ruler. And Paul affirms that spiritual leaders should govern all things, not just the religious realm.
In chapter four he specifically brings up the topic of government – i.e. courts. He asserts that the only one who had jurisdiction to govern him was the Sovereign. Ultimately he mocks and corrects those who use language of reigning as kings but who fail to embrace the truth that the government of God is in real power, not just spiritualized semantics. He said that he teaches this in every citizen council. In other words, our responsibility is to really govern on earth.
Courts and Legal Matters Needing Transformation
With this in mind in chapter five he brings up a criminal activity needing ajudication – a case of incest among them. First he distinguishes between those who are “outside” the ekklesia who are governed by civil rulers, from the ekklesia of God. Paul quotes from Deut 17:7 saying that although the Mosaic law required Israel to “put away the evil person” (meaning the death penalty), now only officials of the Roman government had that authority. But the problem is that the immoral pagans don’t see incest as a crime, and will do nothing about it. Therefore, believers in the ekklesia should at least use its authority to expel the offender from the citizen assembly (excommunication).
But Paul does not concede that the problem of bad secular government is unfixable. In chapter six he brings up the reality they face - legal problems that need to be addressed but will not be done justly by pagan judges. “Dare any of you, having a matter against another, go to law before the unrighteous...?” It is hard to find justice if only pagans dominate public offices.
So Paul asks a rhetorical question: “Do you not know that the saints will govern the world?” He also mentions governing angels. Paul knows they will affirm that point in a futuristic way, and say ‘yes, we will reign when Jesus returns’ but they do not accept the responsibility in the present. So Paul responds: “How much more, things that pertain to this life?” Then He argues: “if the world will be governed by you, are you unworthy to govern the smallest matters?” The phrase “smallest matters” is quoted from Exodus 18:22 where God led Israel to create elected judges to govern local city policies and leave national affairs to Moses and the senior statesmen.
Either Elect better Judges or don’t sue other believers
So Paul asserts: “If then you have policy decisions concerning things pertaining to this life, do you appoint those who are least esteemed by the citizen council to govern? I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to govern between his brethren?” He says we are responsible for “things that pertain to this life” on earth, meaning local government and courts. So Paul says they should not wait until the next world - get involved in government now. And he says that almost any member of the citizen assembly of God is better than pagan government leaders.
In Israel God gave citizens the power to vote (Dt 1:9,13) for their judges. Since Greece also allowed citizens to vote, Christians there could get involved in campaigns and try to transform the politics even in that pagan nation. This was what they understood that Paul was urging them to do. You believers in Corinth can change who governs you. At least in Greece you can vote.
Paul also argues that if only pagans run the government, then legal conflicts with fellow-believers should be solved in other ways. “But brother goes to law against brother, and that before unbelievers! Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?” This is good advice if you do not have freedom to change your elected officers. But you don’t have to accept being cheated if you vote in godly judges for the courts. Most Bible commentators see this exhortation to avoid lawsuits but fail to see the connection in Paul’s argument to Ex 18 urging active involvement in elections in Greece - the only nation where Christians had such freedom in the New Testament.
Applying God’s Standards for marriage, divorce, slavery, etc
Paul sums up that although pagan governments do not have the same standards of morality and law as Israel had, when it comes to God’s standard of law: “Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the government of God….” This is a call for God’s transcendent political priorities in application of international law - even more specific than that which the Jerusalem convention had affirmed. It is not be required of all nations to adopt the 613 laws of Moses, yet still the basic transcendent standards are there for a variety of civil crimes.
In the seventh chapter Paul continues to address God’s standards. He emphasizes “self-government” but recognizes that not all will control themselves, such as with lust. So in that case he advises believers: “…if they cannot exercise self-government, let them marry” And he also speaks about Biblical divorce law: “….a husband is not to divorce his wife…” This was in contrast to pagan law at the time. A little later he addresses the woman’s freedom: she “is at liberty to be married…. according to my policy decisions…” In all of this Paul says: “…so I ordain in all the citizen councils…. keeping the transcendent political priorities of God is what matters…” Here Paul directs people back to the political principles in the ten commandments.
Then he addresses the matter of slavery. “Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it. For he who is called in the Sovereign while a slave is the Sovereign’s freedman….I give policy decisions….” In chapters eight, nine and ten Paul emphasizes “self-government” and “liberty” while respecting the “conscience” of others so as to “give no offense…to the citizen assembly of god” nor “sin against Supreme pre-chosen Ruler.” He also uses the word “right” five times but says “we have not used this right…for though I am free from all men, I have made myself a servant of all.” He directly quotes from “the law of Moses” and says he lives by those laws in order to reach the Jews, although he reaches those “without law” differently (i.e. applying the pre-Mosaic international standards).
Protocol in gatherings of the Citizen Assembly
Chapters 11-14 brings a shift in focus. It is primarily how to conduct the citizen assembly meetings properly. Chapter eleven says three times that the citizen assembly should come together specifically “for policy decisions.” This is different than an assembly for worship and prayer and preaching. He speaks of their constitution (i.e. covenant) given by Jesus through His death. Covenant always had a civic context in the Old Testament and the New Covenant should not be read as only religious in purpose. Paul is saying we as New Testament Christians must bring God’s government way of thinking into the local citizen assemblies in our nations on earth. And He says that if we first govern ourselves then we will not need external government as much.
In Chapter twelve he says that the Holy Spirit gives some people strategic social insights [prophecy], to others messages against bad government [tongues], and to others the interpretation of those messages. And officers are identified starting with emissaries [apostles], social strategists [prophets], but also various kinds of messages against bad government. These things are not common for religious gatherings as people today think of church, but for the real ekklesia, these gifts and offices are essential.
In chapter 13 Paul emphasizes that there must be a motivation of love or these gifts are useless. Even to give all your possessions to feed the poor can be misguided. He also points out that strategic social insights and messages against bad government will cease (being unnecessary in the world to come where Christ reigns perfectly). But in this era we need them even if we do not do them perfectly, being finite and fallible sinners.
Yet as chapter 14 says, we should still desire spiritual gifts. Indeed healings and miracles and such are important, but much time is focused by Paul on “…especially that you may prophesy” i.e., see strategic social insights. God’s worldview insights [prophesying] help people with solutions for society and are thus more valuable than messages against bad government [tongues] that simply expose what is wrong. We need to know how to govern right – bring solutions to the wrong. Those with interpretation ability help make those messages against bad government more useful in the assembly meetings. Speaking messages against bad government is helpful more to the world outside than to the citizen assembly itself, who already know it and are working on solutions to it. So seeing strategic social insights [prophesying] is more helpful to the citizen assembly.
Paul testifies that he has spoken messages against bad government more than all of them but would rather see strategic social insights in the citizen assembly (ekklesia). He quotes from Isaiah 28:11,12 about tongues (i.e. messages against bad government) which shows that it does not always change situations. Bad governors and rulers and also corrupt citizens will often ignore such messages. In the citizen assembly meetings it is rather useless to speak against the Nimrods of the nations because they are not usually there in those assemblies. But to help good citizens strategize how to change it is more valuable in the assembly.
Women in the Citizen Assemblies
Therefore Paul says when a citizen assembly is convened here is what should happen: Each one will have a psalm (a song of social strategy), a revelation (i.e. a strategic social insight), a teaching, etc. Earlier in chapter eleven Paul had already stated that in the citizen assembly even women (if under authority) can “pray and prophesy” [see strategic social insights]. To prophesy is to see from God’s point of view (i.e. Biblical worldview). But not all who see such things will be the public spokesmen of it. 1 Cor 14:26 and 31 clearly says “all may prophesy” meaning both men and women can see strategic social insight.
Careful analysis is needed of the text at this point. In Greek law women were not permitted to speak in their ekklesias. But in Biblical law, there was nothing that existed that prohibited women from speaking. So Paul is discussing pagan Greek law here and advising that we should be sensitive to that legal custom of the Greeks in citizen assemblies. He was only trying to be “all things to all people” and not offend. He was not arguing purely due to gender that somehow women are never free to speak the way men are. But for that time in the Greek assemblies, it would have been controversial and undermined the influence of believers if women spoke publicly (as it would for their heads to be uncovered). This verse has nothing to do with women being prohibited to speak in a religious gathering of worship or Bible teaching. Paul was not talking about religious meetings at all. Modern church restrictions on women, if based on this verse, are groundless. Church leaders today may have reasons to restrict women’s roles but this verse is not the proper basis.
Final Thoughts in the Epistle
The final exhortation of chapter 14 is that we should all earnestly desire to see strategic social insights and also to not forbid messages against bad government.
Chapters 15 and 16 Paul affirms that God will put an end to all rule and all authority and power and that Jesus must reign until He has put all enemies under His feet (Ps 8). He also says that fleshly earthly government cannot receive the government of God. At the very end there are greetings to and from multiple Citizen Assemblies now in Galatia, Asia, and in homes in various places.
Acts 20 and the Second Epistle to the Corinthian citizen assembly
After Paul was in Ephesus for a while he then went to Macedonia (Acts 20:1). Paul’s second letter to the Corinthians may have been written about this time and is addressed to “the citizen assembly of God...in Asia.” In Ch 1-5 several times Paul speaks of the Sovereign pre-chosen Ruler and of us being his “ambassadors.” He said that God had anointed or “endorsed” us as ministers of the new constitution. Where the “Spirit of the Sovereign is, there is liberty” and potential for being “transformed.”
In Ch 8 he says that “…citizen assemblies of Macedonia” are known for “liberality….[as key to] equality “[and]...no lack“ [Ex 16:18]….”throughout all the citizen assemblies.” As was customary for democratic citizen assemblies, some persons were “elected by the citizen assemblies…[such as] Titus…[to be] emissaries of the citizen assemblies...” for organizing of aid and social services to the needy.
Ch 10-13 speaks jurisdictionally of working in “....the sphere which God appointed us.…” He may be meaning geographical spheres but could just as easily apply to the idea of social spheres: arts, business, education, family, health, government, etc. He mentions experiencing “...stripes ...prisons... ston[ings and] concern for all the citizen assemblies.” Paul recalls his resistance to tyranny when a “governor…[wanted] to arrest me….but I... escaped...” Submission to arrest by bad government is not required of believers. He also quotes the legal due-process rule in Dt 19:15: “By the mouth of two or three witnesses every word shall be established" and applies it for decisions in the citizen assembly.
Paul then came to Corinth in person for three months (Acts 20:2,3). While there he writes a letter to the Romans which will be studied in our next post.
(For paid subscribers I have added excerpts from the next most famous letter to Corinthians written some 40 years after Paul’s letter. It is the earliest authentic Christian document outside the New Testament, written by Clement who was the senior statesman of the Citizen Assembly in Rome at the time. Also below are a few excerpts from the Didache, another early document.)
Keep reading with a 7-day free trial
Subscribe to TransformNation Substack to keep reading this post and get 7 days of free access to the full post archives.