1 Coríntios 11
Bob Utley · Citado em PreceptAustin
1 Coríntios 11
Utley - There are two first class conditional phrases in this verse which are assumed to be true from the author’s perspective or for his literary purpose. There were Christian women in the church who refused to cover their heads, but still wanted to be active in public worship. It was socially unacceptable. If a woman does (absolutely) not cover her head, let her also have her hair cut off - In short, no covering, no hair! If you are not willing to act your God-given role as woman, then go ahead and look like a prostitute. Vine adds that it literally reads "if a woman “persists in unveiling herself”; the verb is in the present continuous tense, indicating a customary act, and is in the middle voice (REFLEXIVE), implying that her not being veiled is her own persistent act. While the tenses of the verbs rendered “be shorn” and “to be shorn” denotes a single act, that of the verb rendered “[be] shaven” denotes a repeated act. That is, if a woman insists on having her head uncovered, let her insist on having her hair cut short or shaven, and no woman with the slightest sense of shame would think of such a thing." Eliezer Gonzalez - The honor—shame culture of the first century is a fundamental social background against which Paul’s epistles must be understood. Malina points out that honor and shame are an “important motivation” and “pivotal values” in the ancient Mediterranean world. Similarly, “[h]onor and shame were pivotal values for the persons presented in the New Testament.”(J Adventist Theological Society 22, 2011) Wikipedia on Honor-Shame culture - In a shame society, the means of control is the inculcation of shame and the complementary threat of ostracism..... A person in this type of culture may ask, "Shall I look ashamed if I do X?" or "How will people look at me if I do Y?" Shame cultures are typically based on the concepts of pride and honor,[4] and appearances are what count. Jack Arnold - "The irony of Paul comes through and he says if a woman is not going to cover her head, then she should shave off all her hair and be like a prostitute. But since Christian decorum will not allow this, she is to have a proper head covering in the tradition of respectable Greek women. To avoid all suspicion of being a loose woman, Christian women in Corinth were commanded to be covered with a shawl." Wayne
1 Coríntios 11
Utley - The subject changes, but the basic problem does not change: (1) their elitism; (2) their emphasis on personal freedom; and (3) their assumption of wisdom! All of the subjects Paul addresses (cf. 7:1, 25; 8:1; 16:1), which were sent to him by letters, revolve around these same issues. Even their collective love feast was turned into a “more for me” feast! Right, ability, and status trumped love, service, and the health of the body. Craig Keener gives interesting background that helps understand the situation in the church at Corinth - The churches in Corinth met in well-to-do patrons’ homes (see comment on Acts 18:6–7). In Greco-Roman society, patrons often seated members of their own high social class in the special triclinium (the best room), while others were served, in plain view of this room, in the atrium (the couches in which might seat as many as forty persons). The guests in the larger room, the atrium, were served inferior food and inferior wine, and often complained about the situation. This societal problem spilled over into the church. The background for the meal itself is the Jewish Passover, a sacred meal and celebration. But the Corinthians seem to have lost sight of this background; they treat the meal as a festal banquet such as they knew from Greek festivals or meetings of Greek religious associations. (IVPBBCNT) Come together (assemble, gather)(4905) sunerchomai from sun/syn = with, together + erchomai = to come) means to get together for a specific purpose, to assemble, to gather (Mk 3:20; Lk 5:15; Ac 1:6; 16:13; 22:30; 1 Cor 11:17-18, 20; 14:26.) Note the little preposition sun/syn which speaks of not just coming together but intimately coming together! In fact in 1 Cor 7:5 and Mt 1:18 the verb is used in the context of sexual intimacy. This verb is a key word in the following section and in later chapters dealing with corporate gathering - 1 Co. 11:17; 1 Co. 11:18; 1 Co. 11:20; 1 Co. 11:33; 1 Co. 11:34; 1 Co. 14:23; 1 Co. 14:26 Better (2909) kreitton/kreisson) is a comparative of kratus (strong) and the comparative degree of agathos which means “good”. This reminds one of our English comparative "good, better, best." That which is of high status, is more prominent or higher in rank. Kreitton relates to that which has "a relative advantage in value" Paul had used this in 1 Cor 7:9, 38. 1 Corinthians 11:18 For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. Amplified For in the first place, when you assemble as a congregation, I hear that there are cliques (divisions and factions) among you; and I in part believe it,
1 Coríntios 11
Utley comments "It is possible to understand this phrase in several ways. (1) The wealthy came early and ate their meal quickly so that when the poor arrived there was nothing, or hardly anything, left to eat. (2) Each person was to bring his own meal. The wealthy ate theirs quickly in the presence of the poor, or slave members of the church, who brought little or nothing. And one is (present tense - continually) hungry and another is (present tense - continually) drunk - Since the Lord’s Supper often followed the love feast, they would still be drunk when they sat down to partake of the Lord’s Supper. Clearly they had totally perverted the original meaning of the Lord's Supper as a memorial meal and time of Christian fellowship and a time to undertake sober self-examination (1 Cor 11:28, 31+) Arnold - Often the poor did not have enough to eat because of the selfish rich. For most, these suppers were just satisfying physical hunger but meeting no spiritual need. Also, many came to the Lord’s Table “stone drunk” or became intoxicated while there. They were abusing the love feast. They treated this religious meal as if it were a licentious entertainment. Incidentally, this proves that the early Christians used real wine in communion. Yet, they abused their liberty and fell into sin. Krell - Paul is grieved at the behavior of the church; therefore, his words are flavored with a righteous indignant anger. The response of the Corinthians should be repentance. Whatever the precise circumstances, a meal designed to express unity was being so abused as to highlight the disunity of this church. The cliquish behavior of the Corinthians reflected significant social and economic differences; thus, members who brought nothing with them to the meal were being humiliated and going hungry, while those who could bring plenty to eat and drink, enjoyed their own food without sharing it. What should have been an inclusive community meal had become an occasion for simultaneously private meals.32 This was an affront to Christ and His gospel. THOUGHT - I wish divisions and partiality were problems only in first-century Corinth, but I am sure they are alive and well in the 21st century. Do we prefer certain people over others? Do we gravitate toward those who have money or are successful by the world’s standards? Do we only want to socialize with those who are like us? Why do we struggle so to reach out to those who are different than we are? Our prayer must be that we will not allow any kind of prejudice, whether social, racial, generational, or cultural, to control our attitudes toward anyone in the body of Christ. We must always remember that God is dead serious about His body. (Krell) Is hungry (3983)(peinao from peín = hunger) means to feel the pangs of lack of food. The majority of the NT uses speak of literal hunger. Jesus elevated feeding the hungry to high level in His teaching in Mt 25:35, 37, 42, 44. Peinao - 23v - Matt. 4:2; Matt. 5:6; Matt. 12:1; Matt. 12:3; Matt. 21:18; Matt. 25:35; Matt. 25:37; Matt. 25:42; Matt. 25:44; Mk. 2:25; Mk. 11:12; Lk. 1:53; Lk. 4:2; Lk. 6:3; Lk. 6:21; Lk. 6:25; Jn. 6:35; Rom. 12:20; 1 Co. 4:11; 1 Co. 11:21; 1 Co. 11:34; Phil. 4:12; Rev. 7:16 Is drunk (3184)(methuo) means to drink wine or strong drink more freely than usual without any reference to whether one gets drunk or not. To cause to become intoxicated; only passive in the NT be drunk, get drunk, become intoxicated. Methuo - 7v - Matt. 24:49; Jn. 2:10; Acts 2:15; 1 Co. 11:21; 1 Thess. 5:7; Rev. 17:2; Rev. 17:6 Question - What is a love feast? Answer: A love feast or agape feast was a fellowship meal eaten by Christians in the early church. There is biblical evidence for the practice of these communal meals, during which Christians gathered not just for the sake of sustenance and socializing, but for the sake of fellowship (Acts 2:46–47; 1 Corinthians 11:17–34). The term love feast appears in the Bible in the book of Jude. The author of the epistle is talking about false teachers who come into the believers’ fellowship, pretending—they are wolves in sheep’s clothing. These false teachers are described as “blemishes at your love feasts” (Jude 1:12). The ESV calls the pretenders “hidden reefs,” pointing up the dangerous nature of false teachers and their potential to shipwreck Christians. Hippolytus of Rome and Tertullian both wrote about communal meals, though Hippolytus does not use the term agape but calls the meals simply “love feasts.” In some traditions, these meals became associated with other rituals, such as the Eucharist. It is possible that the term agape feast fell out of usage because it became associated with certain abuses that were taking place during the feasts—including gluttony and favoritism, which Paul addresses in 1 Corinthians 11:17–34. However, Christians have always practiced communal meals of various kinds. Communion, or the Lord’s Table, is an ordinance that Jesus gave the church, commanding that we partake of the bread and the cup in remembrance of Him. This was done in the early church at the love feasts (Luke 22:19). In the context of 1 Corinthians 11, it is clear that Paul equates communal meals with remembering Christ in this way, and that is one of the reasons why abusing the communal meal was so offensive (1 Corinthians 11:20–34). Today, love feasts are still observed by the Moravians, Church of the Brethren, Old German Baptists, Dunkard Brethren, and some other denominations. In some cases, the fellowship includes a foot-washing ceremony, a meal, and the observance of communion. Some house churches have attempted to revive the practice of the love feast, though it is not always called a love feast. Sharing a meal can have spiritual significance because of the Last Supper that Jesus ate with His disciples, where He taught them to serve one another. Food brings nourishment, and wine brings gladness (Psalm 104:15; Ecclesiastes 9:7), and they can be symbols of the free gift of Christ, who is the bread of life and the giver of joy (John 6:35; Romans 14:17). GotQuestions.org 1 Corinthians 11:22 What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you. Amplified What! Do you have no houses in which to eat and drink? Or do you despise the church of God and mean to show contempt for it, while you humiliate those who are poor (have no homes and have brought no food)? What shall I say to you? Shall I commend you in this? No, [most certainly] I will not!
1 Coríntios 11
Utley - The NT does not specify how often this is to be repeated. Some groups of believers never do it (Quakers); others do it every week. Those Christian groups that have a sacramental view of the Supper obviously make it a recurrent (weekly) and central event. Those Christians who are nervous about repeated rituals losing their impact and significance and do not see it as a channel of grace, usually observe the Supper less often.
1 Coríntios 11
Utley - ORDER OF PASSOVER SERVICE IN FIRST CENTURY JUDAISM A. Prayer B. Cup of wine C. Hand washing by host and passing of basin to all D. Dip of bitter herbs and sauce E. Lamb and main meal F. Prayer and second dip of bitter herbs and sauce G. Second cup of wine with question-and-answer time for children (cf. Exod. 12:26–27) H. Singing of the first part of Hallel Psalm 113–114 and prayer I. Master of ceremony makes sop for each one after washing his hands J. All eat until filled; finish with a piece of lamb K. Third cup of wine after washing hands L. Singing second part of Hallel Psalm 115–118 M. Fourth cup of wine Many believe that the institution of the Lord’s Supper occurred at “K.”
1 Coríntios 11
Utley on blood - The blood in OT Hebrew understanding refers to the life given by God (cf. Lev. 17:11, 14; Deut. 12:23). The first covenant was also ratified with shed blood (cf. Ex. 24:8). Notice that there is no specific times given here, or elsewhere, in the NT. In Acts the characteristic phrase to describe the Lord’s Supper, “broke bread,” is used of (1) a daily experience (Acts 2:42, 46) or (2) Sunday worship (Acts 20:7, 11). However, the phrase is also used of a regular meal (Acts 27:34–35). THOUGHT - Bell addresses what we are to remember (Adapted from “The Best of Spurgeon")... Remember the Lord Jesus – that you might follow Him. Remember His death, its fact, its meaning –so you don’t forget Him during His absence. Remember Him in sickness – that you might have patience. Remember Him in persecution – that you might have gentleness. Remember Him in your service – that you remember His burning zeal in His. Remember Him in times of solitude – as you remember His midnight prayers. Remember to share your faith – as He shared His lion-like declarations of the gospel. Remember Him so He becomes our pattern – that we might be the reproduction of Himself (cf Walking Like Jesus Walked!), & thus become the best memorial of Him!
1 Coríntios 11
Utley has an interesting note - “And” is not in the original text. “Or” is in the Greek text. The King James Version translators were afraid of the Roman Catholic understanding where the priest drinks the wine and the laity eat the bread, and intentionally mistranslated this verse! The NKJV has corrected this intentional mistranslation. Whoever eats (esthio) the bread or drinks the cup of the Lord in an unworthy manner, shall be (held) guilty of the body and the blood of the Lord - Don't misinterpret Paul, because we know from Scriptures that the thought of merit is excluded, so that we are worthy of the Gospel only because God graciously ordains us as "worthy." So Paul is not saying we can merit our partaking of the Lord's Supper. He is not saying a person must be worthy to partake, for this would exclude all Christians because all are sinners.What he is saying is that our thoughts, words and/or deeds (aka "sins") can be such that we are judged unworthy of partaking.
1 Coríntios 11
Utley - This is a SECOND CLASS CONDITIONAL sentence, which is called “contrary to fact.” It should be translated “if we had judged ourselves rightly, which we did not, then we should not be judged, which we are.” Look at Yourself! If we would judge ourselves, we would not be judged. — 1 Corinthians 11:31 Today's Scripture: 1 Corinthians 11:17-32 State employment officials in Tucson, Arizona, posted an interesting sign over a full-length mirror. Directed to all job hunters, it read, “Would you hire this person?” In another office a mirror and sign posed this question: “Are you ready for a job?” Self-evaluation was what the apostle Paul called for in 1 Corinthians 11. Believers in Christ need to judge themselves, he said, to avoid being judged by the Lord as unfit for His service. In the Corinthian church, the “appearance problem” was especially serious. Those Christians “looked” awful. They were actually getting drunk and quarreling among themselves while going through the motions of celebrating the Lord’s Supper. So Paul said, in effect, “Look at yourselves. What a mess! If you don’t get your lives straightened out, the Lord will have to do it for you.” Then the apostle added the sobering fact that God had already begun to cleanse the church by sending some of them to an early grave. This is a hard truth, but one the church still needs to hear today. O Lord, return to me Your power That once by grace I knew; Forgive the sin that grieved Your heart, And help me to be true. —Anon. Self-examination is one test from which no Christian is excused. A Serious Celebration If we would judge ourselves, we would not be judged. —1 Corinthians 11:31 Today's Scripture:1 Corinthians 11:17-34 An exclusive club in New York refused membership to a man because he was Jewish. A minister who belonged to the club denounced this from his pulpit as “morally reprehensible.” Shock waves rippled down the aisles, because many church members belonged to that club. The pastor then added, “Anyone who has in any way—by thought, word, or deed—condoned this action is not welcome to receive Holy Communion until he has worked out his own peace with God.” The pastor had biblical support for his insistence that no one should come to the Lord’s Table with unconfessed sin. In 1 Corinthians 11, the apostle Paul confronted some church members who needed to recognize their selfish, divisive attitudes and confess them as sin (vv.18,21). He urged them to pause for serious self-examination before participating in the joyous celebration of the complete forgiveness Jesus secured for us by His sacrificial death. Forbid it, Lord, that I should boast, Save in the death of Christ, my God; All the vain things that charm me most— I sacrifice them to His blood. —Watts Before you come to the Lord's table, make sure you have a clean heart. A W
1 Coríntios 11
Utley - If believers are so hungry that they act in an aggressive, selfish way at the Lord’s Supper, then they should satisfy their hunger before they join a fellowship meal. The remaining matters I will arrange when I come - We do not know what these matters were. The fact that Paul is telling them he is coming to Corinth would hopefully make them be more attentive to his instructions in this chapter (and the rest of this letter). Michael Green has a clever way of remembering the Lord’s Table: look back (to Christ's death), look in (self-examination), look up (fellowship with Christ), look around (fellowship with each other), look forward (to Christ's return) and look outward (to proclaim God’s word to others). Arrange (put in order ) (1299) (diatasso from dia = through + tasso = order) means literally to arrange thoroughly, to arrange in its proper order, to issue orderly and detailed instructions as to what must be done. To institute, prescribe, to appoint, to set in order (Titus 1:5+), ordain (1 Cor 7:17+ regarding marital conditions); to give directions (Acts 7:44+-God directed Moses to make the Tabernacle according to pattern), to command (with the implication of setting in order) as did Emperor Claudius’ “commanding” that Jews must leave Rome (Acts 18:2+). Diatasso was a technical word for carrying out laws and sometimes used by military and government officials (cf Acts 18:2+, Lk 3:13+). It was a word that denoted a command given from an authority. Moulton and Milligan add that diatasso was a technical term used in connection with wills, as well as a general word for commanding. Diatasso - 16v - Matt. 11:1; Lk. 3:13; Lk. 8:55; Lk. 17:9; Lk. 17:10; Acts 7:44; Acts 18:2; Acts 20:13; Acts 23:31; Acts 24:23; 1 Co. 7:17; 1 Co. 9:14; 1 Co. 11:34; 1 Co. 16:1 = "Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also." Gal. 3:19; Tit. 1:5