1 Coríntios 11
George MacDonald · Citado em PreceptAustin
1 Coríntios 11
MacDonald says "Not only were these relationships created by God, but the purpose of them all is to glorify Him. All of this should make the man humble and the woman content." (Believer's Bible Commentary)
1 Coríntios 11
MacDonald - In other words, man and woman are mutually dependent. They need one another and the idea of subordination is not at all in conflict with the idea of mutual interdependence. (Believer's Bible Commentary)
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MacDonald on factions - God is not condoning splits in the church here. Rather, Paul means that because of the carnal conditions of the Corinthians, it was inevitable that factions would result. Divisions are proof that some have failed to discern the mind of the Lord....Greek usually uses opheilo for moral necessity. Here Paul uses the regular word for logical necessity, dei. (Ibid) Utley on why their must be factions - Paul mentions a theological purpose (hina) and necessity (dei) for the presence of these differing groups. They were necessary for the true spiritual leaders to be clearly revealed. Mature leaders will become evident in times of crisis. The other option is that some groups and their leaders will show by their actions that they are not Christians at all (cf. 1 John 2:19; Mark 4:16–19). Must be (1163) dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". Must means to be obliged and expresses both physical and moral necessity or insistence. Must speaks of something that should not be overlooked or missed. Must is used to indicate requirement by immediate or future need or purpose. Factions (sects) (139) hairesis from haireo = to choose, elect, prefer; only in the middle voice = to take for oneself; see word study of hairetikos) denotes a choosing or a choice. It came to mean an opinion chosen or a tenet (a principle, belief, or doctrine generally held to be true) and then came to refer to a sect, party or faction that held tenets distinctive to it. Hairesis is the source of our English words heresy, heretic, heretical, but (with the exception of the "destructive heresies" in 2 Peter 2:1) heresy as we think of it today was not usually the meaning in the NT. Vine explains that as hairesis evolved it came to mean “an opinion,” especially a self-willed opinion, which is substituted for submission to the power of truth, and leads to division and the formation of sects… such erroneous opinions are frequently the outcome of personal preference or the prospect of advantage Hairesis is used in the book of Acts to describe various parties or sects in Acts 5:17 = Sadducees; Acts 15:5; 26:5 = Pharisees; Acts 24:5-14, 28:22 = Christians. So that - Term of purpose. Those who are approved may become evident among you - Approved (dokimos) was a metallurgist term for testing the genuineness of something by fire which burns off the dross revealing that which is genuine. It is a bit ironic that divisions were allowed by God (certainly not sent by Him), to allow the "cream to rise to the top," so to speak. In other words, the believers who were walking in the Spirit and manifesting the fruit of the Spirit would be clearly highlighted (phanerós) when compared with those who were acting fleshly. Factions have a purpose but should not be allowed to persist (cf Titus 3:10-11+ - "reject a factious (hairetikos related to hairesis) man...") and should not be allowed to divide a church (church split). MacDonald - Although in general this (factions) would be detrimental to the church, yet one good thing would come out of it, that is, that those who were truly spiritual and who were approved of God would be recognized among the Corinthians. (Ibid) Some like Warren Wiersbe go a step further suggesting that "God would use this to reveal those who were true believers." I'm not sure that was Paul's main thrust but it is a possibility for as Jesus told us there will always be wheat and tares (cf Mt 13:37-42). (Ibid)
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MacDonald - The apostle indignantly rebukes such disgraceful conduct. If they insist on carrying on in such a way, then they should at least have the reverence not to do it in a church meeting. (Ibid) Arnold adds that " Paul is not saying it is wrong to have potluck (covered dish) dinners in the church or that it is wrong to drink wine, but if that is all these folks came together for, to party, they could do that at home. If they were going to be indifferent, selfish and uncaring about their brethren and make the Lord’s Table a common meal, they might as well stay home.
1 Coríntios 11
MacDonald says "To show the contrast between their conduct and the real meaning of the Lord’s Supper, he goes back to its original institution." (Ibid) I received (paralambano) from the Lord that which I also delivered (paradidomi) to you - See the 4 Related Passages above which describe different aspects of the Lord's Supper. Note the fact that his is from the Lord indicates all disobedience in regard to the Lord's Supper is a sin against the Lord Himself! Since Paul was not present at the Lord's Supper in the Gospels, he had to have received this truth at another time as special revelation. And here we also see another substantiation of his apostolic authority. It is notable that Paul uses the same word received (paralambano) to describe his revelatory reception of the "divine definition" of the Gospel in 1 Corinthians 15:1+ and in 1 Corinthians 15:3+. Paul explains how he received this truth about the Lord's Supper and the Gospel in Galatians For I would have you know, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but I received (paralambano) it through a revelation (apokalupsis) of Jesus Christ. 13 For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; 14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. 15 But when God, who had set me apart even from my mother’s womb and called me through His grace, was pleased 16 to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, 17 nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. (Galatians 1:11-17+) Received (3880) paralambano rom para = beside + lambano = appropriate, receive) means to receive from another, to receive alongside or to take to oneself (into close association). There are two basic ideas - to take or to receive. To take with one in order to carry away (eg, Jesus' reference to the Rapture in John 14:3 below where the taking also conveys a sense close fellowship and agreement associated with the receiving to Himself) To receive something transmitted, as spiritual instruction or truth (see 1 Cor 11:23, Gal 1:9) or a ministry (Col 4:17+) 1 Corinthians 15:1+ Now I make known to you, brethren, the gospel which I preached to you, which also you received (paralambano), in which also you stand, 15:3+ For I delivered (paradidomi) to you as of first importance what I also received (paralambano), that Christ died for our sins according to the Scriptures, That which I also delivered (paradidomi) to you - In other words this is truth that Paul had previously "given over to" or taught the Corinthians, but like a good teacher he calmly and patiently repeats his original instruction. Paul uses this same word again in 1 Cor 15:3+ I describing the Gospel which he had "delivered (paradidomi) to (THE CORINTHIANS) as of first importance." That the Lord (kurios) Jesus (Iesous) in the night in which He was betrayed (paradidomi) took (lambano) bread - Notice the ironic play on words for the same verb (paradidomi) is used for Paul's delivery of truth to the Corinthians and also for the delivery of the Truth Personified to the multitude who accompanied Judas to arrest Him (cf Lk 22:47-48+ where "betraying" = paradidomi and also used in Mt 27:2 = "delivered Him up" in Mt 27:2)! Betrayed is in the imperfect tense indicating that over and over Christ was betrayed (from Judas to Romans to Pilate, etc - see Tabular Summary of Jesus' Six Mock Trials) Note also that Jesus did not use the passover lamb on the table as the symbol of His body (even though He Himself was the prototypical Passover Lamb - 1 Cor 5:7+, Jn 1:29+), but the passover bread (He was the "bread of life" Jn 6:35, 48+)
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MacDonald has an interesting point - The fact that this occurred at night does not necessarily mean that the Lord’s Supper must thereafter be observed only at night. At that time, sundown was the beginning of the Jewish day. Our day begins at sunrise. Also it has been remarked that there is a difference between apostolic example and apostolic precepts. We are not obligated to do all that the apostles did, but we are most certainly obligated to obey all that they taught. (Ibid) Lord Jesus in the Corinthians letters - 1 Co. 1:2; 1 Co. 1:3; 1 Co. 1:7; 1 Co. 1:8; 1 Co. 1:10; 1 Co. 5:4; 1 Co. 5:5; 1 Co. 6:11; 1 Co. 8:6; 1 Co. 11:23; 1 Co. 15:57; 1 Co. 16:23; 2 Co. 1:2; 2 Co. 1:3; 2 Co. 1:14; 2 Co. 4:14; 2 Co. 8:9; 2 Co. 11:31; 2 Co. 13:14; James Smith - THE LORD'S SUPPER. 1 Corinthians 11:23-29 This ordinance is the heirloom of the Christian Church. The emblems are of a most simple and homely character— "Bread and Wine." Yet the significance of them in the hands of Christ embody the profoundest facts in the Christian faith. The bread, "My Body;" the wine, "My Blood." Symbols of His character and mission. I. His Incarnation. "He took bread and said, This is My Body" (v. 23). A body have You prepared me. He took on Him not the nature of angels, but the "likeness of sinful flesh" (Romans 8:3). He took the body prepared for Him by the Father, that He might have somewhat to offer as a visible sacrifice for the sin of the world. The taking of the bread as a symbol of His body was a voluntary act, for He made Himself of no reputation when He took the form of a servant (Philippians 2:7). II. His Devotion. "He gave thanks" (v. 24). He took the bread, emblem of His body, and gave thanks to God for it. Think of it! Giving thanks to God for a body that was to be bruised and broken on a Cross: thanks to the Father for the privilege of dying for a guilty and thankless humanity! In this simple, common act, see the whole-hearted devotion of our Lord to the awful work the Father had given Him to do. "Not My will, but Your be done." III. His Suffering. After giving thanks He brake it. Every word and act seems full of meaning. He did not ask Judas to break it. He Himself broke it. He gave Himself a sacrifice for our sins. He could say: "No man takes My life from Me: I lay it down of Myself." He broke the bread, of which He said, "This is My Body" (John 10:18). It was because He loved us that He gave Himself for us an offering unto God (Ephesians 5:2). His life was a life of thanksgiving; His death was a voluntary offering. "Father, I will." IV. His Substitution. "This is My Body which is broken for you." Not broken by accident. He was wounded for our transgressions, bruised for our iniquities, the chastisement of our peace was upon Him. He was "broken for you" (Isaiah 53:5). The wine of His precious blood was poured out for our redemption (1 Peter 1:19). We are apt to speak lightly and think little of these words uttered at His last meal on earth. "My body, broken for" you. What would be the thoughts in His mind when uttering them? He already saw the Cross, and perhaps already felt the pangs of Gethsemane in His soul. But love constrained Him. When we sit at the Lord's table and handle the bread and cup, do we realize this as we should: "My Body broken for you," "My Blood shed for you?" V. His Invitation. "Take, eat." "Do this in remembrance of Me." After atonement has been made by His suffering and death, there comes (symbolically) the invitation to partake of the benefits purchased. "Take, eat," appropriate to yourselves what is here set before you. This is the message of the Gospel. "Do this in remembrance of Me." There is no virtue in the mere eating and drinking. The soul of the ordinance is in remembering Him. The elements are but the memorials of what He has done for us in giving His body and His Blood a Ransom for our souls. VI. His Purpose in It. "As often as you eat this bread and drink this cup, you do show forth the Lord's death." There is no symbolic ordinance left us to show forth His Incarnation, or His Transfiguration, or His Ascension, but there is for His Crucifixion. Why is that His death is to be so prominently and persistently kept before our minds? Because all our salvation has come out of it, and all the hopes of the ungodly are in it. "God forbid that I should glory, save in the Cross of Jesus Christ our Lord" (Galatians 6:14). Preach Christ and Him crucified. VII. His Prospect. "You do show forth the Lord's death until He come" (v. 26). When He comes again, according to His promise, the Church will have no need of this memorial of Him. We have little need for an absent friend's photograph when He Himself has come to us. The present dispensation is an interval between His Cross and His Throne. While we may sit at His table with sorrowful, yet peaceful, hearts; while we think of His sorrow and shame on our behalf, we can look hopefully up, knowing that He is coming again to receive us unto Himself (John 14:1-3). When we think of the Lord's table we must recognize that it is not the table of any particular Church or sect. It is the Lord's, and all have the right to it who are able to discern the Lord's body in the emblems. Our worthiness or unworthiness to sit at His table lie, not in our good education, not in our moral character, or religious profession, but in our spiritual discernment (v. 29). Phil Enns - The Lord's Supper is referred to by several different names. It is the "Lord's Supper" (1 Corinthians 11:20) because He is the host, and it is in remembrance of Him. It is also called "Communion" because it is a fellowship or "communion of the blood of Christ" (1 Corinthians 10:16). It is also called the "Eucharist," meaning "thanks" since Christ "took a cup and gave thanks" (Matthew 26:27). In Acts 2:42 it is called "Breaking of Bread," but this probably also includes the Agape Feast, or fellowship meal, which early Christians ate together before the Lord's Supper. The same would be true of "the Lord's Table" (1 Corinthians 10:21). The Lord's Supper was instituted by Christ the evening before His crucifixion when He met with His disciples in the Upper Room (Matthew 26:26- 29). The entire event could properly be called "the last Passover and the first Lord's Supper" since Christ first ate the Passover with His disciples in commemoration of Israel's deliverance from Egypt-but also in anticipation of His impending crucifixion as the Lamb of God, slain for the sins of the world. Following the Passover, Christ instituted the Lord's Supper. The bread they ate symbolized His body, given for the sins of the world. (The word broken is not in the oldest manuscripts. In fulfillment of prophecy, Christ's body was not broken, [Psalm 34:20; John 19:33, 361). The cup followed, symbolizing the blood Jesus shed for the remission of sins. When blood is shed, death takes place; hence, the cup symbolized Jesus' death (Matthew 26:27-28). Jesus instituted a new covenant, in contrast to the old, which could never take away sins since the offerings were the blood of bulls and goats. But Christ's death provided "forgiveness of sins" (Matthew 26:28). The Lord's Supper, then, is a memorial in remembrance of Christ (Luke 22:19; 1 Corinthians 11:25). The memorial is a proclamation of the Lord's death (1 Corinthians 11:26) but also looks forward to Christ's return. And in the Lord's Supper believers have fellowship with Him (10:16). Its solemnity is seen by the need for self-examination (11:28-31). LESSON: The Lord's Supper is a memorial of fellowship with Christ, looking back to His death and looking forward to His second coming. 1 Corinthians 11:24 and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." Amplified And when He had given thanks, He broke [it] and said, Take, eat. This is My body, which is broken for you (NOT A GOOD TRANSLATION - HIS BONES WERE NOT BROKEN). Do this to call Me [affectionately] to remembrance.
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MacDonald on unworthy - We are all unworthy to partake of this solemn Supper. In that sense, we are unworthy of any of the Lord’s mercy or kindness to us. But that is not the subject here. The apostle is not speaking of our own personal unworthiness. Cleansed by the blood of Christ, we can approach God in all the worthiness of His own beloved Son. But Paul is speaking here of the disgraceful conduct which characterized the Corinthians as they gathered together for the Lord’s Supper. They were guilty of careless, irreverent behavior. (Ibid) Krell - Unworthy is not an adjective describing the condition of the one partaking of communion, but an adverb, describing the manner in which one partakes of the Lord’s Supper. The sin of the Corinthians, for which divine discipline was imposed, was related to the manner in which the Lord’s Supper was observed If a believer comes with anything less than the loftiest thoughts of the Father, Son, and Holy Spirit, and anything less than total love for his brothers and sisters in Christ, he comes unworthily. -- John MacArthur
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MacDonald - As we come to the Lord’s Supper, we should do so in a judged condition. Sin should be confessed and forsaken; restitution should be made; apologies should be offered to those we have offended. In general we should make sure that we are in a proper state of soul. (Ibid) Jack Arnold - This means a person is to examine himself with a view to being approved in order to partake. Every Christian should test himself to show that he is properly in line for observance of the Lord’s Supper. Before taking part in such a service, the very least that a Christian can do is to conduct a rigorous self-examination. Failure to do so will result in communicating “unworthily.” No matter what he sees in himself of that which is evil and unholy, if he judges himself before God and confesses his own unholiness, he is in a state of soul where he is free to participate in this sacred service. Examination seems to imply the confession of any known sin in the life. When we examine ourselves and see things that are wrong, we should say, “Lord, I'm sorry; I have sinned. Please forgive me. I must not act this way because it displeases You.” No person should ever sit down at the Lord’s Table without properly examining himself. Just as you form a judgment on the significance of the body and blood, so one ought to form a judgment on himself. It is not enough to be “born again” to participate; the privilege to exercise that right depends upon one’s fellowship with God through Christ. The Christian who is born again and in fellowship may participate in the Lord’s Table. Constable makes an excellent point regarding the significance of frequent celebration of the Lord's Supper and the fact that it calls for A man must examine himself - This simple reflection and participation lie at the very root of motivation for living a life that glorifies God. The church has invented many ways to motivate Christians to put Jesus Christ first in their lives. These include altar calls, “revival” services, campfire dedication services, and many others all of which have values. Unfortunately we have also neglected what the Lord Jesus instructed us to do that will motivate His people to live for Him better than anything else. If this observance has lost its punch, it is because those who lead it have failed to give it the preparation, attention, and priority it deserves in church life. The frequent observance of the Lord’s Supper in a way that takes us back to the Cross is one of the most powerful and effective motivators for living the Christian life. If you think a frequent observance of the Lord’s Supper ends to become tiresome, remember that your spouse never tires of your frequent expressions of love for him or her. When a person has examined himself and confessed the known sins, he most certainly may participate with freedom. Once confession is genuinely made, there is no need to flagellate oneself for that sin. It is done and over with and is under the blood. Must examine (1381) dokimazo from dokimos = tested, proved or approved, tried as metals by fire and thus purified from dechomai = to accept, receive) means to assay, to test, to prove, to put to the test, to make a trial of, to verify, to discern to approve. Dokimazo involves not only testing but determining the genuineness or value of an event or object. That which has been tested is demonstrated to be genuine and trustworthy. Dokimazo - 20v in the NT - Lk. 12:56; Lk. 14:19; Rom. 1:28; Rom. 2:18; Rom. 12:2; Rom. 14:22; 1 Co. 3:13; 1 Co. 11:28; 1 Co. 16:3; 2 Co. 8:8; 2 Co. 8:22; 2 Co. 13:5; Gal. 6:4; Eph. 5:10; Phil. 1:10; 1 Thess. 2:4; 1 Thess. 5:21; 1 Tim. 3:10; 1 Pet. 1:7; 1 Jn. 4:1 And in so doing he is to eat of the bread and drink of the cup - NET = " in this way let him eat the bread and drink of the cup." Amplified = "Let a man [thoroughly] examine himself, and [only when he has done] so should he eat of the bread and drink of the cup." The Toughest Exam Let a man examine himself. —1 Corinthians 11:28 Today's Scripture: 1 Corinthians 11:23-34 Lindsay was busily preparing for the toughest test of her life. She would spend all day taking the examination to see if she qualified as a lawyer. To get ready, Lindsay wrote down every question she could think of, and she didn’t rest until she could answer them all. When the day of the exam arrived, she passed it because she had tested herself beforehand. Paul told the Corinthian Christians something that applies to us as well. In preparation for the Lord’s Supper we should examine ourselves (1 Cor. 11:28). Any sin, any deficiency in love, any spirit of bitterness should be confessed and taken care of before proceeding with Communion. Why? Because ultimately, as followers of Jesus Christ, we are accountable to God. How do we test ourselves? We can begin by looking at two issues: First, are we expressing and demonstrating our love for God and for others? (Mt. 22:36-40). And second, are we seeking to please God more than anything else? (6:33). I want to bow before You now, Dear Lord, without chagrin; So search my heart and soul today, And make me pure within. —Hess To know where you stand before God, test yourself by His standards. Time For A Checkup Let a man examine himself, and so let him eat of the bread and drink of the cup. —1 Corinthians 11:28 Today's Scripture: 1 Corinthians 11:27-29 Every year I have a physical—that periodic visit to the doctor’s office where I’m poked and prodded, screened and studied. It is something that can be easy to dread, and even to fear. We aren’t sure what the tests will show or what the doctors will say. Still, we know that we need this evaluation to understand our physical well-being and what is needed as we move forward. The same is true spiritually in the life of the Christ-follower. We need to pause from time to time and reflect on the condition of our hearts and lives. One place for an important self-study is at the Lord’s Table. Paul wrote to the Corinthians, some of whom were eating in an unworthy manner: “Let a man examine himself, and so let him eat of the bread and drink of the cup” (1 Cor. 11:28). In the remembrance of Christ’s death for us, there can be a sobering clarity of thought and understanding, for as we consider the price Jesus paid for us, it is the best time to consider the condition of our heart and our relationships. Then, with honest understanding of our spiritual well-being, we can turn to Him for the grace we need to move forward in His name. Search me, O God, my heart discern; Try me, my inmost thoughts to learn. Help me to keep from sin, I pray, Guarding my mind throughout this day. —Anon. Self-examination is one test from which no Christian is excused. The Benefits Of Communion Let a man examine himself, and so let him eat of the bread and drink of the cup. —1 Corinthians 11:28 Today's Scripture: 1 Corinthians 11:17-34 The Lord’s Supper. Communion. Whatever you call it, there’s nothing quite like this solemn and important act of worship. Oh, it’s possible to participate in Communion without even thinking about God. It can become a ritual full of action but empty of meaning. If we let that happen, we miss out on a time of gratitude and fellowship. And we miss the blessing that comes with a serious examination of our spiritual condition (1 Corinthians 11:28). One Sunday morning, I wasn’t very happy with my wife. You don’t need to know the details, but it was my fault that we didn’t have a newlywed feeling that day. Sue was on duty at the nursing home where she serves so diligently while I took the rest of the family to church. When the Communion elements were distributed, I realized that I needed to apologize to her. My wrong attitude was both hurting her and harming my relationship with the Lord (Matthew 5:23-24). So after church I stopped by the nursing home and asked my wife to forgive me. I pause, and in fresh honesty confess The sins I've tried to hide but Christ can see; And then, in holy hush I taste the meal And gratefully recall His death for me. —Gustafson Remembering Christ's death for us should cause us to live for Him. Seeing Ourselves Everyone ought to examine themselves. 1 Corinthians 11:28 Today's Scripture & Insight: 1 Corinthians 11:23-34 Long ago, before the invention of mirrors or polished surfaces, people rarely saw themselves. Puddles of water, streams, and rivers were one of the few ways they could see their own reflection. But mirrors changed that. And the invention of cameras took fascination with our looks to a whole new level. We now have lasting images of ourselves from any given time throughout our entire life. This is good for making scrapbooks and keeping family histories, but it can be detrimental to our spiritual well-being. The fun of seeing ourselves on camera can keep us focused on outward appearance and leave us with little interest in examining our inner selves. Self-examination is crucial for a healthy spiritual life. God wants us to see ourselves so that we can be spared the consequences of sinful choices. This is so important that Scripture says we are not to participate in the Lord’s Supper without first examining ourselves (1 Cor. 11:28). The point of this self-examination is not only to make things right with God but also to make sure we are right with one another. The Lord’s Supper is a remembrance of Christ’s body, and we can’t celebrate it properly if we’re not living in harmony with other believers. Dear Lord, help me to be more concerned with the reflection of my heart than with my physical reflection. Change me through the power of Your Spirit. When we look into the mirror of God’s Word, we see ourselves more clearly. J C
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MacDonald - We should realize that the Lord’s body was given in order that our sins might be put away. If we go on living in sin, while at the same time partaking of the Lord’s Supper, we are living a lie. F. G. Patterson writes, “If we eat the Lord’s Supper with unjudged sin upon us, we do not discern the Lord’s body which was broken to put it away.” (Ibid) Krell has an interesting note on does not judge the body rightly - one who treats fellow believers poorly fails to discern that they are members of Christ’s church, His body. One may also fail to discern the significance of Christ’s death since by His death He created a people; and therefore one who mistreats fellow believers at the Lord’s Supper reveals that he or she has little understanding of why Christ died. Practically speaking, this means that if you are not in fellowship with another believer strive to resolve the schism in your relationship before you partake of the Lord’s Supper. In Mt 5:23-24+, Jesus told His disciples not to worship God until you have first reconciled with your brother. Fortunately, Paul provides a supplementary note when he writes, “If possible, so far as it depends on you, be at peace with all men” (Rom 12:18+). It’s not always possible to attain this, but God’s goal is that there not be any outstanding balance in your fellowship bank account. Instead, we are to pursue peace. Judgment (2917) (krima from krino = to judge, the suffix –ma indicating the result of the judging, ie, that is, the result of making a decision) describes a judicial sentence from a magistrate (his pronouncement). It describes one deciding a question of legal right or wrong, and thus determining the innocence or guilt of the accused and assigning appropriate punishment. The closely related word krisis refers to the process or act of judging (instead of the result of the judging). Vine adds that "Krima is usually the decision which results from an investigation, just as krisis is the process of investigation; sometimes the two are interchanged, as in 1Pe 4:17, krima, where the process of judgment rather than the resulting decision seems to be intended. Hence krima is used of the estimate one man forms of another, Mt 7:2+, and of the decision of human tribunals, Lk 23:40, of the decisions of God, in general, Ro 11:33, and in particular concerning the devil, 1 Timothy 3:6, and man, Mark 12:40 and Gal 5:10." Uses in Corinthians - 1Co 6:7; 1Co 11:29, 34 Judge (make distinction) (1252) diakrino from diá = separation, "thoroughly back and forth" + kríno = distinguish, decide, judge. From root kri- = separation) literally means "to separate throughout or wholly", to judge "back and forth" between two which can either (positively) refer to close-reasoning (discrimination) or negatively "over-judging" (going too far, vacillating). In short to judge between. The context indicates which sense is meant. And so the primary idea of diakrino is that of differentiating by separating (Mt 16:3). Other meanings include making a distinction between persons by evaluation (Acts 15:9, 1Co 4:7, Acts 11:12+). To make an evaluation, to judge or to pass judgment (1Co 11:31, 14:29). Diakrino was a technical legal term meaning to render a legal decision (1Co 6:5). As used by James, et al (Mt 21:21, Mk 11:23, Ro 14:23, Jude 1:22) in the middle voice (reflexive, initiates and participates in the action) diakrino means in essence to be at odds with one's self and so to hesitate or waver. One author says it is pictured by the idea of divided in one's mind. This person is the one who is vacillating between two opinions or decisions. Diakrino - 18v - Matt. 16:3; Matt. 21:21; Mk. 11:23; Acts 10:20; Acts 11:2; Acts 11:12; Acts 15:9; Rom. 4:20; Rom. 14:23; 1 Co. 4:7; 1 Co. 6:5; 1 Co. 11:29; 1 Co. 11:31; 1 Co. 14:29; Jas. 1:6; Jas. 2:4; Jude 1:9; Jude 1:22 1 Corinthians 11:30 For this reason many among you are weak and sick, and a number sleep. Amplified That [careless and unworthy participation] is the reason many of you are weak and sickly, and quite enough of you have fallen into the sleep of death.
1 Coríntios 11
MacDonald - God is dealing with us as with His own children. He loves us too dearly to allow us to go on in sin. Thus we soon feel the shepherd’s crook on our necks pulling us back to Himself. As someone has said, “It is possible for the saints to be fit for heaven (in Christ) but not fitted to remain on the earth in testimony.” (Ibid) Krell - the goal of God’s discipline is remedial.54 This is the difference between discipline and punishment. Discipline is for the good of another; punishment is to extract a pound of flesh. God disciplines us because He is a loving Father (Heb 12:5-11). Krell - adds that :"Scripture speaks of three levels of God’s chastening, or discipline: Plan A—Internal Chastening. In this level, God deals with us in our hearts and nobody knows it is happening except us. If God is disciplining you at this moment, that is the best way to have your problem solved. (There are numerous biblical examples: Moses, Nadab and Abihu, Achan, Uzzah, Ananias and Saphira, etc.) One of my daily prayers is, “Lord, humble me so that you don’t have to humble me.” If you and I can come to the place that God puts his finger on something, and you can say, “Thank you, Lord, for loving me this much,” you are judging yourself. If this level of discipline is not effective, God moves to… Plan B—External Chastening. In this level the consequences of our sin become obvious because God’s discipline goes public. This is where Jonah ran from the Lord, and God chastened him. He was not weak or sick. Plan B led to being swallowed by the fish. Had Jonah not surrendered to God’s will the second time, God had another plan. If this second level of discipline fails, God will up the ante. Plan C—Terminal Chastening. In this level, God calls the believer home prematurely. Arnold - When discipline comes, it is from the hand of a loving Lord and always for the Christian’s profit. God is far more concerned about our holiness of life than we are. He will discipline every child who truly belongs to Him. If you are not disciplined (and everyone undergoes discipline), then you are illegitimate children and not true sons (Heb. 12:8). No discipline means we are not God’s children....If a person who professes to be a Christian goes month after month living in sin, holding some grudge, feeding some prejudice, and nothing in the way of discipline ever happens, then it is very likely that person is no Christian at all. God will not allow His own people to be condemned with the world. That is why He brings divine discipline. Disciplined (chastened, correct,ed) (3811) paideuo from país = child) refers primarily to the training or discipline of children (whether in the schools of men - Acts 7:22, Acts 22:3 or in the school of God, Titus 2:12, et al), at one end of the spectrum training by teaching, instructing, educating or nurturing and at the other end of the spectrum utilizing correction and punishment if necessary (which it usually is for children) as a part of the training or child rearing process bringing them to maturity (this end of the spectrum conveyed by English words like chastise or chasten - see below - as morally disciplining an adult, correcting them and giving them guidance). In that regard we will briefly look at some of the most common English words used to translate paideuo and will attempt to draw out the sometimes subtle differences in meaning. From this introduction, you can see that the meaning of paideuo is dependent on the context. Paideuo - 13v - Lk. 23:16; Lk. 23:22; Acts 7:22; Acts 22:3; 1 Co. 11:32; 2 Co. 6:9; 1 Tim. 1:20; 2 Tim. 2:25; Tit. 2:12; Heb. 12:6; Heb. 12:7; Heb. 12:10; Rev. 3:19 Condemned (2632) katakrino from kata = down, against + krino = to assess, then to separate or distinguish, then to give an opinion upon, judge, then to decide or determine and finally to judge (to judge one down [kata = down]), pronounce judgment or to condemn) means to give judgment against, pass sentence upon, pass judgment against and hence to condemn, this latter action implying there has been a crime. It means to pronounce sentence against or to adjudge guilty and always denotes an adverse sentence (to sentence to punishment). Condemn = Old French condemner, from Latin condemnāre from con- (expressing intensive force) + damnare = to condemn, to inflict loss upon from damnum = loss, damage. Katakrino in secular Greek was a legal technical term for pronouncing a sentence after reaching a verdict or decision against someone. To declare an evildoer guilty. 1 Corinthians 11:33 So then, my brethren, when you come together to eat, wait for one another. Amplified So then, my brothers, when you gather together to eat [the Lord’s Supper], wait for one another.