1 Coríntios 5
Warren Wiersbe · Citado em PreceptAustin
1 Coríntios 5
Wiersbe - “Church discipline is not a group of ‘pious policemen’ out to catch a criminal. Rather, it is a group of brokenhearted brothers and sisters seeking to restore an erring member of the family.”
1 Coríntios 5
Wiersbe - leaven always “puffs up” whatever it infects. Wayne
1 Coríntios 5
Wiersbe - While Christians are not to judge one another’s motives or ministries, we are certainly expected to be honest about each other’s conduct.” Paul was following the guidelines of Jesus Who declared "Do not judge according to appearance, but judge with righteous judgment.” (Jn.7:24) In another letter Paul wrote "But examine (present imperative see our need to depend on the Holy Spirit to obey) everything carefully; hold fast (present imperative) to that which is good; abstain (present imperative) from every form of evil. (1 Thes.5:21-22) Thomas Schreiner helps unravel the somewhat difficult section writing that "The syntax of verses 3–4 is complicated and controversial, but fortunately the main point of the verses is clear enough. Paul has already determined what the church should do, and he calls upon the church to gather together and to deliver the sinning person over to Satan. The different ways of understanding the syntax are apparent by comparing the NIV with the CSB. The NIV reads, "For my part, even though I am not physically present, I am with you in spirit. As one who is present with you in this way, I have already passed judgment in the name of our Lord Jesus on the one who has been doing this. So when you are assembled and I am with you in spirit, and the power of our Lord Jesus is present …" Alternatively, the CSB translates, " Even though I am absent in the body, I am present in spirit. As one who is present with you in this way, I have already pronounced judgment on the one who has been doing such a thing. When you are assembled in the name of our Lord Jesus, and I am with you in spirit, with the power of our Lord Jesus …"Does the phrase in the name of our Lord Jesus belong with passed judgment (so NIV) or with ‘assembled’ (so CSB)? Both are possible syntactically, but the latter is to be preferred, for two reasons. First, in the name of our Lord Jesus is closer in the Greek text to the word ‘assembled’ than it is to the word passed judgment, and though word order is not decisive in Greek, it does play some role. Second, there is probably an allusion to the teaching of Jesus on church discipline in Matthew 18:15–20, where Jesus speaks of ‘two or three … gathered together in my name’ (Matt. 18:20CSB; see also Deut. 19:16–20). (TNTC-1 Cor) Jesus gives us the pattern for practicing church discipline in Matthew 18 declaring Matthew 18:15-20 “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16 “But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 “Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven. 19 “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20 “For where two or three have gathered together in My name, I am there in their midst.” Judged (determined, condemned)(2919)(krino and its cognates [see below] is a root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, although that is often what is usually involved. The basic meaning of krino is to form an opinion after separating and considering the particulars in the case. Krino means to evaluate and determine what is right, proper, and expedient for correction. Wuest gives an excellent sense of the progression of meaning of this Greek word - The word krino meant originally to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge. The act of judgment was therefore that of forming an accurate and honest opinion of someone, thus, appraising his character, and placing him in a certain position with respect to the law of God. The result of such a judgment is commonly condemnation. (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) Uses in the Corinthian letters 1 Co. 2:2; 1 Co. 4:5; 1 Co. 5:3; 1 Co. 5:12; 1 Co. 5:13; 1 Co. 6:1; 1 Co. 6:2; 1 Co. 6:3; 1 Co. 6:6; 1 Co. 7:37; 1 Co. 10:15; 1 Co. 10:29; 1 Co. 11:13; 1 Co. 11:31; 1 Co. 11:32; 2 Co. 2:1; 2 Co. 5:14 Committed (2716)(katergazomai from kata = + ergazomai = work) from katá = intensifies meaning of verb + ergazomai = labor, work or engage in an activity involving considerable expenditure of effort) means to work out fully and thoroughly, to accomplish or achieve an end (implying thoroughness), to finish or carry something to its conclusion. To work so as to bring something to fulfillment or successful completion and implies doing something with thoroughness. It means to do that from which something results. This verb always means to complete the effort and the work begun. Uses in the Corinthian letters 1 Co. 5:3; 2 Co. 4:17; 2 Co. 5:5; 2 Co. 7:10; 2 Co. 7:11; 2 Co. 9:11; 2 Co. 12:12; Eph. 6:13; Phil. 2:12; Jas. 1:3; 1 Pet. 4:3 Present (3918)(pareimi from pará = near, with + eimí = to be) conveys the idea of a continually being beside another Question: What does the Bible say about church discipline? Answer: Church discipline is the process of correcting sinful behavior among members of a local church body for the purpose of protecting the church, restoring the sinner to a right walk with God, and renewing fellowship among the church members. In some cases, church discipline can proceed all the way to excommunication, which is the formal removal of an individual from church membership and the informal separation from that individual. Matthew 18:15–20 gives the procedure and authority for a church to practice church discipline. Jesus instructs us that one individual (usually the offended party) is to go to the offending individual privately. If the offender refuses to acknowledge his sin and repent, then two or three others go to confirm the details of the situation. If there is still no repentance—the offender remains firmly attached to his sin, despite two chances to repent—the matter is taken before the church. The offender then has a third chance to repent and forsake his sinful behavior. If at any point in the process of church discipline, the sinner heeds the call to repent, then “you have gained your brother” (Mt 18:15ESV). However, if the discipline continues all the way through the third step without a positive response from the offender, then, Jesus said, “let him be to you as a Gentile and a tax collector” (Mt 18:17ESV). The process of church discipline is never pleasant just as a father never delights in having to discipline his children. Sometimes, though, church discipline is necessary. The purpose of church discipline is not to be mean-spirited or to display a holier-than-thou attitude. Rather, the goal of church discipline is the restoration of the individual to full fellowship with both God and other believers. The discipline is to start privately and gradually become more public. It is to be done in love toward the individual, in obedience to God, and in godly fear for the sake of others in the church. The Bible’s instructions concerning church discipline imply the necessity of church membership. The church and its pastor are responsible for the spiritual well-being of a certain group of people (members of the local church), not of everyone in the city. In the context of church discipline, Paul asks, “What business is it of mine to judge those outside the church? Are you not to judge those inside?” (1 Corinthians 5:12). The candidate for church discipline has to be “inside” the church and accountable to the church. He professes faith in Christ yet continues in undeniable sin. The Bible gives an example of church discipline in a local church—the church of Corinth (1 Corinthians 5:1–13). In this case, the discipline led to excommunication, and the apostle Paul gives some reasons for the discipline. One is that sin is like yeast; if allowed to exist, it spreads to those nearby in the same way that “a little yeast works through the whole batch of dough” (1 Corinthians 5:6–7). Also, Paul explains that Jesus saved us so that we might be set apart from sin, that we might be “unleavened” or free from that which causes spiritual decay (1 Corinthians 5:7–8). Christ’s desire for His bride, the church, is that she might be pure and undefiled (Ephesians 5:25–27). The testimony of Christ Jesus (and His church) before unbelievers is important, too. When David sinned with Bathsheba, one of the consequences of his sin was that the name of the one true God was blasphemed by God’s enemies (2 Samuel 12:14). Hopefully, any disciplinary action a church takes against a member is successful in bringing about godly sorrow and true repentance. When repentance occurs, the individual can be restored to fellowship. The man involved in the 1 Corinthians 5 passage repented, and Paul later encouraged the church to restore him to full fellowship with the church (2 Corinthians 2:5–8). Unfortunately, disciplinary action, even when done correctly and in love, is not always successful in bringing about restoration. Even when church discipline fails to bring about repentance, it is still needed to accomplish other good purposes such as maintaining a good testimony in the world. We have all likely witnessed the behavior of a youngster who is always allowed to do as he pleases with no consistent discipline. It is not a pretty sight. Nor is the overly permissive parent loving, for a lack of guidance dooms the child to a dismal future. Undisciplined, out-of-control behavior will keep the child from forming meaningful relationships and performing well in any kind of setting. Similarly, discipline in the church, while never enjoyable or easy, is necessary at times. In fact, it is loving. And it is commanded by God. GotQuestions.org 1 Corinthians 5:4 In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, Amplified - In the name of the Lord Jesus Christ, on the man who has committed such a deed. When you and my own spirit are met together with the power of our Lord Jesus, Wuest Paraphrase - In the Name of the Lord Jesus, when you are gathered together, and my spirit, with the power of our Lord Jesus, (Eerdmans Publishing - used by permission) In the name of our Lord Jesus: Ac 3:6 4:7-12,30 16:18 Eph 5:20 Col 3:17 when you are assembled: Mt 16:19 18:16-18,20 28:18,20 Joh 20:23 2Co 2:9,10 13:3,10 1 Corinthians 5 Resources - Multiple Sermons and Commentaries PAUL PRESENT IN SPIRIT AND POWER In the Name of our Lord Jesus - (See note above on this phrase). The Name speaks of Jesus' divine attributes and holy character and when used in a context like the present passage it signifies the authority of the Lord Jesus. Paul as an apostle of Jesus Christ is saying I have the Lord's authority to make the decree regarding the sinning man in your midst. And now Paul is calling on the assembled body in Corinth to exercise church discipline. Lenski on in the Name - In all vital actions of the church such as the one here recorded the essential point is that these actions accord fully with the revelation which Christ has made to us in his Word. Name (3686) onoma Lord (Master, Owner)(2962) see kurios Jesus (2424) see Iesous When you are assembled, and I with you in spirit, with the power of our Lord Jesus - He is speaking as an apostle, absent in body (for he is in Ephesus), but present with them in spirit explaining to them that when they are assembled for this task, they also have the Lord's power (and authority from the Head of the Church) to carry out this discipline. The point is that the Lord Jesus (note this name is mentioned twice in one passage!) had given authority to the church and to the apostles to exercise discipline in all such cases. As explained more below, note that the disciplinary action involves three entities, the church, the apostle and the Lord Jesus' power. Jack Arnold - Paul imagines himself in the presence of the Corinthian Church conducting a church court to mete out discipline on the guilty offender. He saw the elders taking no action on the offender, so he, present in spirit, presides at the church court. The court was assembled in the name (authority) of the Lord Jesus Christ. All church discipline is exercised in the authority of Jesus Christ who is Lord of the Church. Discipline is not just a group of elders making capricious judgments as human beings. It is action taken in the power, authority and name of the Lord Jesus Christ. That is why much discernment must be used when discipline is meted out; it is a serious matter. Hodge writes that "There was to be a meeting of the church, where Paul, spiritually present, would, in the name of Christ, and in the exercise of the miraculous power with which he was invested, deliver the offender to the power of Satan.”
1 Coríntios 5
Wiersbe - Church discipline is a forgotten ministry in many churches these days. Yet, if we really love one another, and if the pastor really loves his flock, he will see to it that wandering ones are warned and disciplined for their own good. The NET Note says "This is one of the most difficult passages in the NT, and there are many different interpretations regarding what is in view here.," and I would have to concur as I have wrestled with this text countless hours without a firm resolution or confidence in its meaning. This verse clearly deals with church discipline, but it is a very difficult passage because Paul simply makes the statement that the church is to deliver the sinning man to Satan. One thing which makes this verse difficult is that Paul makes no allusion to the pattern presented by Jesus in Matthew 18 which deals with how to address a brother who is trapped in sin. Here is the passage “If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16“But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17 “If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 “Truly I say to you, whatever you bind (MEANS TO FORBID) on earth shall have been bound in heaven; and whatever you loose (MEANS TO ALLOW) on earth shall have been loosed in heaven. (See Discussion of Binding and Loosing) 19 “Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20 “For where two or three have gathered together in My name, I am there in their midst.” (Mt 18:15-20) Comment on bind...loose - In giving instruction for church discipline to all His people, Jesus said that, if a sinning believer refuses to turn from his sin after being counseled privately and even after being rebuked by the entire congregation, the church not only is permitted but obligated to treat the unrepentant member “as a Gentile and a tax-gatherer” (Matt. 18:15–17). He then said to the church as a whole what He earlier had said to Peter and to the other apostles: “Truly I say to you, whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” (v. 18). In other words, a duly constituted body of believers has the right to tell an unrepentant brother that he is out of line with God’s Word and has no right to fellowship with God’s people. Christians have such authority because they have the truth of God’s authoritative Word by which to judge. The source of the church’s authority is not in itself, anymore than the source of the apostles’ authority was in themselves or even in their office, exalted as it was. Christians can authoritatively declare what is acceptable to God or forbidden by Him because they have His Word. Christians do not determine what is right or wrong, forgiven or unforgiven. Rather, on the basis of God’s own Word, they recognize and proclaim what God has already determined to be right or wrong, forgiven or unforgiven. When they judge on the basis of God’s Word, they can be certain their judgment corresponds with the judgment of heaven. (See MacArthur's discussion). (Bold added) Jesus gives us four steps: (1) Go to the brother in private and if he listens we have won our brother (2) If he does not listen take one or two witnesses with you (3) If he still refuses then tell the matter to the entire church (4) If he still refuses he is to be treated as a Gentile or tax collector which is another way of saying he is to be removed from the body Here in 1 Cor 5:5 Paul seems to go directly to step #4 with no mention of steps 1-2. Why would he do that? We have to speculate, but from the context we know the church is arrogant about this sin which would support the premise that no one in the church was even willing to go to him one on one much less two-three on one. 1 Cor 5:4 does imply that the matter is brought before the whole assembly. But Paul who is not physically present gives his decision which the church is to carry out which would be Step 4. And so in essence it appears that Paul is forced to bypass the usual steps of discipline because of the arrogance of the church! As Wayne