Introduction
      Paul now turns his attention to another reported problem. A member has defrauded a fellow member, who in turn has taken the matter to the civil courts. Through statements of horror, rhetorical questions, threats and sarcasm, Paul condemns the church and the two members. Immorality in the church must be confronted and dealt with, but should not be taken to the civil authorities, as such action both trivializes the substance of the church (the saints will someday judge the world) and undermines the church before the world.

The passage
      v1. Paul opens with a rhetorical question expressing shock. Would a believer dare, having a legal case against another believer, litigate their complaint before an unbelieving ("ungodly" = pagan) judge.
      v2. Given that the "saints" (here all believers rather than Jewish believers) will somehow be involved with Christ in the judgement of the world in the last day (cf. Dan.7:22), they should not find it difficult to handle "trivial" matters in the present.
      v3-4. The saints will also judge "the angels" (presumably fallen angels). This being the case, believers should be able to easily handle everyday affairs. "In light of our existence in Christ and our participation in the eschatological judgments, how can one care about such trifling matters in the first place, and in any case, how can one bring them before those who have no standing in the church and therefore will not share in those judgments?" (Gordon Fee). "Appoint as judges even men of little account in the church" is not a good translation.
      v5. It is to the shame of the church that they can't find someone wise enough to arbitrate on a dispute between brothers.
      v6. The church has allowed members to air their dirty linen before unbelievers.
      v7. Paul now turns his attention specifically to the litigant (while including the whole church in his admonition). The litigant should have chosen the path of nonretaliation. "Whether you win or lose, the action itself is already a loss. For even if you win, you lose by not being able to endure injury, and the church loses by your action before the public tribunal" (Gordon Fee).
      v8. Paul now turns to the offender and warns him (and the church) that such action undermines his standing as a believer. The action of defrauding a brother makes the church member no different to the pagans who surround the church. Not only is it shameful, but cannot be tolerated in the Christian fellowship.
      v9-10. The offender needs to understand, as does the church, that to persist in the same evils as the "wicked" is to face the danger of the same judgement, namely to "not inherit the kingdom of God." The warning is real, although it's intent is to stir the brother to again place himself under the gracious work of Christ and the renewing work of the Spirit. Paul defines the "wicked" in terms of ten sins. "Male prostitutes" are young boys who sell themselves to pederasts (an accepted custom of the day). "Homosexual offenders" are most likely practicing homosexuals.
      v11. The Corinthians once stood with the "wicked", but in Christ they are something different, therefore live like it. The imperative "be what you are" is implied in this verse. They are new people in Christ, therefore be new people. Their change came about when they were: i] "washed", cleansed of the filth of the listed evils, turned aside from wickedness and judgement; ii] "sanctified", either set aside (consecrated) for holy, godly living (Christ-likeness), or more probably, made holy, perfected before God in an eternal (eschatological) sense. What we will be, rather than what we are; iii] "justified", declared eternally righteous in the sight of God. The instrument of their newness is "the Lord Jesus Christ", his substitutionary dying and rising, and also "the Spirit of our God", his indwelling compelling work of renewal.

What some of you were
      Three particular issues emerge from this passage.
      Paul is annoyed that the believers in Corinth have failed to think eschatologically. Their actions in the present show that they have little thought for the future. Thinking christianly involves reasoning about the present in the light of eternity. Such a perspective often produces outcomes contrary to worldly pragmatics. In particular, their thinking and thus their behaviour, diminished the substantial nature of Christ's eschatological (last-days) community.
      Paul is also annoyed that the behaviour of the believers in Corinth has brought the church into disrepute before unbelievers. In that sense they were undermining the work of the gospel. The behaviour of the church before the world should be above reproach. We might argue that in dealing with disputes it is proper to deal with them in-house. Yet on the matter of pederasty, the institutional church has had to face the justifiable wrath of the wider community for trying to sweep it under the carpet.
      The transforming and empowering work of the Spirit for those under the grace of God does not sit easily with behaviour that aligns more with the powers of darkness. Although we are saved by grace, what we were cannot be what we are now without us facing the danger of judgement.