1 Coríntios 11
Leon Morris · Citado em PreceptAustin
1 Coríntios 11
Morris - Angels are "sent forth to minister for them who shall be heirs of salvation" (Hebrews 1:14) and are intensely interested in the progress of the gospel and the people in the churches (1 Peter 1:12; Ephesians 3:10). Evidently every true church has been assigned one or more angels to try to guard and guide it (note the seven letters from Christ to the churches, recorded in Revelation 2 and 3, each addressed to "the angel of the church"--Revelation 2:1). Paul was reminding the women in the Corinthian church to keep the sign of "power" (or "authority") on their heads, in view of the invisible presence of angels observing the church and its congregation. (1 Corinthians 11:10 the angels) Reformation Study Bible - Many interpretations of this phrase have been suggested, but they are all speculative. Paul’s argument is closely tied to a specific historical situation, and we should be cautious about applying all its details universally (1 Cor 11:4-note, 1 Cor 11:16-note). Ought (3784) opheilo from ophéllo = heap up) means to owe something to someone. Literally it speaks of financial indebtedness and thus means to owe money, to be in debt, or to describe that which is due (Mt 18:28, Lk 7:41, 16:5, 7, Philemon 1:18). The verb opheilo was sometimes used to describe "the debt" itself. Figuratively, opheilo describes a sense of indebtedness to someone for something. For example, it was used to describe owing good will (1Co 7:3), love (Ro 13:8 = we can never love enough and will always "owe" this debt). Opheilo in most of the NT uses conveys the sense of necessity, duty or to be under obligation (obligation = moral requirement which conveys the binding force of civility, kindness or gratitude, when the performance of a duty cannot be enforced by law). The idea is that one is held or bound by duty, moral obligation or necessity to do something. Authority (1849) exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia in the Corinthian letters - 1 Co. 7:37; 1 Co. 8:9; 1 Co. 9:4; 1 Co. 9:5; 1 Co. 9:6; 1 Co. 9:12; 1 Co. 9:18; 1 Co. 11:10; 1 Co. 15:24; 2 Co. 10:8; 2 Co. 13:10; 1 Corinthians 15:23-24 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, 24 then comes the end, when He (LORD JESUS CHRIST) hands over the kingdom to the God and Father, when He (THE SON) has abolished all rule and all authority (exousia) and power. 1 Corinthians 11:11 However, in the Lord, neither is woman independent of man, nor is man independent of woman. ICC (Robertson) Nevertheless, this dependence of the woman has its limits: in the Lord neither sex has any exclusive privileges, but each has an equal share. Amplified Nevertheless, in [the plan of] the Lord and from His point of view woman is not apart from and independent of man, nor is man aloof from and independent of woman;
1 Coríntios 11
Morris - The "sin unto death" does not refer to the unforgivable sin which yields eternal spiritual death. That sin is, ultimately, refusal to accept Jesus Christ as Savior (John 3:36). No other sin precludes at least the possibility of repentance, faith and forgiveness. Therefore, the "sin unto death" can only refer to such flagrant sin on the part of a "brother" that God's chastisement finally becomes physical death (1 Corinthians 11:27-33; 5:5) Ryrie - Believers can sin to the point where physical death results as the judgment of God (cf. 1 Cor. 11:30). The Greek reads sin, not a sin, in 1 Jn 5:16-17, implying not a single act but acts that have the character of sin leading to death. JUDGMENT FOR NOT JUDGING SELF For this reason - What reason? This one is easy, but it is always profitable to ask the question. Many among you are weak and sick, and a number sleep - Wuest = "many who have infirmities and are in continued ill health, and a considerable number are sleeping [dead]." Don't miss the adjective many, not few. The saints at Corinth were being judged by God for irreverently partaking of the Lord's Supper. Also do not miss that this discipline is physical and progressive! Don't be deceived. The warning of Paul in 1 Cor 10:12+ is relevant - "Therefore let him who thinks he stands take heed (present imperative see our need to depend on the Holy Spirit to obey) that he does not fall." Weak could mean easily fatigued or tired, sick means just what it says but we don't know what manner of sickness and finally sleep means death. When a believer died the Scripture often euphemistically described him as falling asleep. This meaning is clear when we compare the use in Acts 13:36+ Paul in one of his longest sermons declared that "David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay." Sleep is in the present tense and indicates either an action in progress or a repeated action. Number is hikanos which means enough or sufficient number, but does not state how many, but the NET paraphrases it as "quite a few" and KJV has "many sleep."while ESV says "some have died." Quite a difference in those translations! One thinks of Paul's earlier warning in 1 Cor 3:17+ "If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are." Deffinbaugh on number - “The Greek term is rendered “a number” only here, and elsewhere in the NASB it is translated “many” (9 times) and “considerable” (4 times), with “good many,” “great,” “large sum,” and “sizeable” all occurring once. Not only were many people weak and sick in Corinth, but a “good many” died. The discipline of the Lord was intense and extensive. There was a very serious problem at Corinth, which resulted in drastic disciplinary measures on God’s part.” (1 Corinthians 11:17-34 Corrections for Communion) Bell - God doesn’t erect a barrier around the Lord’s table to keep us from it, but a warning that would drive us to the Lord in confession, in repentance, & a melted heart. The devil would love to keep you from this table! Examine yourself & do not stay away, but come, eat, & drink when you do come! The MacDonald Idiomatic Translation has "a considerable number who are sleeping the sleep of death." Arnold - To partake of the Lord’s Table is a serious business and has serious consequences for those who do not partake worthily. Not all sickness and death is the result of partaking of the Table in an unworthy manner, but this is one of the reasons. If we are sick, this might be God’s red flag to warn us. Perhaps you are being tripped up by some sin or reflecting the spirit of the world. God may use the Lord’s Table to say to you, “Slow down; think through your actions.” Krell - It has been said, “God has been known to give ‘dishonorable discharges.’” In other words, eventually, God says, “Enough is enough. Your time is up!” Why does God do this? For the simple reason that He loves us and wants to ensure that we are in fellowship with Him. Since pain gets our attention, He uses pain. “Sometimes Christ sees that we need sickness for the good of our souls more than healing for the good of our bodies.” But even when He resorts to this form of discipline, He does so because He loves us. God is dead serious about His body. An example of this principle is found in Exod 15:26 where Moses said, “If you will diligently obey the LORD your God, and do what is right in his sight, and pay attention to his commandments, and give ear to his statutes, then I will not bring on you all the diseases that I brought on the Egyptians, for I, the LORD, am your healer.” Weak (sick) (772) asthenes from a = without + sthénos = strength, bodily vigor) (See study of related verb astheneo - note the concentration of asthenes/astheneo in the epistles to the Corinthians - almost 50% of NT uses) is literally without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of the uses in the Gospels) and figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc) and thus powerlessness to produce results. Asthenes in the Corinthians letters - 1 Co. 1:25; 1 Co. 1:27; 1 Co. 4:10; 1 Co. 8:7; 1 Co. 8:9; 1 Co. 8:10; 1 Co. 9:22; 1 Co. 11:30; 1 Co. 12:22; 2 Co. 10:10; Sick (732) arrostos from a = without + rhṓnnumi = to strengthen,make firm) means strictly without strength; hence sickly, infirm, disabled; invalid. BDAG says literally "powerless." Liddell-Scott adds "weak, sickly:-Adv.,to be ill, Aeschin. 2. in moral sense, weak, feeble (of soul - Xen)." This word in context would indicate that these “strengthless ones” could only with great difficulty have been transported to this distant, uninhabited place. Arrostos - 5x -sick(3), sick people(2). Matt. 14:14; Mk. 6:5; Mk. 6:13; Mk. 16:18; 1 Co. 11:30 Number (2425) hikanos from the root hik- = “to reach [with the hand],” “to attain”, `reaching to', `attaining to'; hence, `adequate') refers to that which reaches or arrives at a certain standard. The primary meaning of hikanos is sufficient, and hence comes to be applied to number and quantity and so means many or enough. Fall asleep (2837) koimao (koimao related to keimai = to lie outstretched, to lie down) means to cause to sleep, is the word from which we get our word cemetery (see note below) which it was the early Christians optimistic name for a graveyard. It meant a sleeping place. It really was a synonym for a dormitory, a place where people sleep. This metaphorical use of the word sleep is appropriate because of the similarity in appearance between a sleeping body and a dead body; restfulness and peace normally characterize both. The object of the metaphor is to suggest that as the sleeper does not cease to exist while his body sleeps, so the dead person continues to exist despite his absence from the region in which those who remain can communicate with him, and that, as sleep is known to be temporary, so the death of the body will be found to be. Sleep has its waking, death will have its resurrection. In short, death to the believer is a sleep for his body—a period of rest to be followed by a glorious day. Koimao found in 18v - Matt. 27:52; Matt. 28:13; Lk. 22:45; Jn. 11:11; Jn. 11:12; Acts 7:60; Acts 12:6; Acts 13:36; 1 Co. 7:39; 1 Co. 11:30; 1 Co. 15:6; 1 Co. 15:18; 1 Co. 15:20; 1 Co. 15:51; 1 Thess. 4:13; 1 Thess. 4:14; 1 Thess. 4:15; 2 Pet. 3:4 1 Corinthians 11:31 But if we judged ourselves rightly, we would not be judged. Amplified For if we searchingly examined ourselves [detecting our shortcomings and recognizing our own condition], we should not be judged and penalty decreed [by the divine judgment].
1 Coríntios 11:1
Morris - He calls on his converts to imitate him, but in the very act of saying this he points them away from himself. The reason they should imitate him is that he imitates Christ. His example points them to the Saviour. (1 Corinthians,1985,Tyndale New Testament Commentaries) W E Vine on 1Cor 11:1 - this verse obviously belongs to the end of chapter ten. The principle Paul has just stated as to his own actions he exhorts his readers to follow, and he does so, not in the spirit of self-advertisement, but because Christ is the controlling example for all, the principle being that of the sacrifice of our own rights and likes with a view to the interests and profit of others. See Romans 15:1–3. (Collected writings of W. E. Vine) Mark Taylor on 1Cor 11:1 - All things boil down to the imitation of Paul who imitates Christ, and Paul imitates Christ by not seeking the things of himself but what is for the benefit of others that they might be saved (1Cor 10:33-11:1; cf. 1Cor 10:24). Ultimately the paradigm of “Christ crucified” (1Cor 1:23; 2:2) is the guiding principle for Christian decision-making and behavior. (Ibid) John