1 Coríntios 11
A.T. Robertson · Citado em PreceptAustin
1 Coríntios 11
Robertson on traditions - Large principles, when taken up by ardent and enthusiastic minds, without the modifications learnt by experience, are almost sure to run into extravagances, and hence the spirit of law is by degrees reduced to rules, and guarded by customs.’ Bowkamp has an interesting note - Some groups have erroneously used this verse to reinforce their teaching that their followers are not to follow the inspired words of God found in the Bible but rather their non-biblical directives and commands given by their leaders when those teachings contradict the scriptures. However, we know this is wrong because Jesus sternly rebuked the Pharisees for putting the traditions of men above the commandments of God in Matt 15:3-9. We in the church always have to be careful that we do not hold our own traditions above the word of God, and that we do not command that the people who are our followers follow not only the inspired scriptures but also our man-made formulas and dogmas. We must never corrupt the word of God, and we must never add to it. Hold fast (possess) (2722) katecho from katá = intensifies meaning + écho = have, hold) means to retain whether by avoiding the relinquishing of something. Paul uses katecho with the meaning of or keep in possession in 1 Cor 7:30 and 2 Cor 6:10 "as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things." Robertson writes "Paul means that all earthly relations are to hang loosely about us in view of the second coming." Katecho was used literally of holding one to keep them from going (Luke 4:42+). Katecho was used figuratively with the idea of restraining or keeping someone (Antichrist) from exercising power (see 2Th 2:6-7+). A closely related figurative use of katecho means to hold down or suppress as the ungodly do to the truth about God (see note Romans 1:18+). One NT use of katecho means to take over or occupy, to have a place as one’s own or to take into one’s possession. (see Lk 14:9+). In the passive sense, katecho describes one as being bound by the law (Ro 7:6+). Katecho - 18v - Lk. 4:42; Lk. 8:15; Lk. 14:9; Jn. 5:4; Acts 27:40; Rom. 1:18; Rom. 7:6; 1 Co. 7:30; 1 Co. 11:2; 1 Co. 15:2; 2 Co. 6:10; 1 Thess. 5:21; 2 Thess. 2:6; 2 Thess. 2:7; Phlm. 1:13; Heb. 3:6; Heb. 3:14; Heb. 10:23 Traditions (3862) paradosis from paradidomi = deliver in teaching) means literally to give from the presence of, thus to give personally. Tradition means properly nothing more than what is delivered or handed over. It signifies an act of transmission or that which is transmitted and thus refers to that which is handed down or transmitted from generation to generation; injunction delivered or from one to another. It was used to refer to the Pharisaic traditions which had been engrafted on the Mosaic Law (Mt 15:2, 6; Mk 7:3, 13). Paradosis "means literally “to give from the presence of,” thus “to give personally.” It signifies an act of transmission or that which is transmitted. In the New Testament it is used in the latter sense, without indicating the method of transmission or implying any lapse of time such as is usually associated with the English word tradition." (Wuest)(Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) THOUGHT - As an aside, whenever I hear the word "Tradition" I recall one of the most memorable songs from the musical Fiddler On The Roof in the Prologue of Act One where “Tradition” introduces the story of a Jewish family and community living in the small village of Anatevka, Russia, during the harsh era of Tsarist rule (Watch the youtube version of Tradition - you'll love it). The main character, Tevye, complains to God about the difficulty of being a “chosen people” during an era of pogroms the systematic elimination of Jewish villages. He concludes, however, that without tradition their lives would be as unsteady as a “fiddler on the roof.” Tradition plays a role in the Jewish community and in all of our lives. Customary ways of thinking and acting give structure to daily living and a sense of connection from one generation to the next. Delivered (commit, entrusted, handed over) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. To give by turning over ("hand over from"), deliver over with a sense of close (personal) involvement and concern. Paradidomi in Corinthian letters - 1 Co. 5:5; 1 Co. 11:2; 1 Co. 11:23 (twice); 1 Co. 13:3; 1 Co. 15:3; 1 Co. 15:24; 2 Co. 4:11 Related Resources: 1 Corinthians 11:2-16: An Interpretation -- By: Bruce K. Waltke: Bibliotheca Sacra 135:537 (Jan 1978) (Not free but only $5 for month's access) A Biblical View of Women in the Ministry Part 2: Should a Woman Prophesy or Preach before Men? -: H. Wayne House: Bib Sacra 145:578 (Apr 1988)($5) Keith Krell's Illustration - When Lori and I were first married, we made a trip around the western part of the United States. During that season in our lives, we were driving a wood-paneled station wagon that was called by one man “the ugliest car on the road.” We preferred to affectionately call it the “Woody.” While this car was certainly no European sports car, it did have some “get-up-and-go.” On one of our excursions, we were visiting a relative in a small God-forsaken town in eastern WA. This town is both flat and desolate. I peeled away from that town traveling 60 mph on a straight-away rural road. Lori, the navigator, was keeping an eye on the map and predicting how many miles it would be until the hairpin turn we would need to make. Now this was before Magellan would audibly tell you the approaching turn would be in 500 feet. Since we didn’t know exactly how far it would be before the turn would appear, I was lulled into complacency. I looked over at Lori, as I always do, and told her to pass me my fictitious Italian racing gloves. Suddenly, Lori said, “I think this is the turn.” By the time she said it, my 60 mph Woody was on the verge of sailing past. Without thinking, I instinctually cranked the steering wheel as hard and as fast as I could to the right. Needless to say, after a beautiful 360 degree turn the dust settled to find us inches from a stop sign, backwards, and off the road. Thank goodness for the flatlands! The church in Corinth had a problem with speed; they were reluctant to ever apply the brakes and slow down. In my journey out of that flat desolate town, I was driving aggressively, making good time, and the last thing I was thinking about was braking. That is, until I lost control and drove off the road. The lesson is obvious: Forward progress is fine, but we must drive carefully and know when to accelerate and when to apply the brakes. In 1 Cor 11-14, Paul begins a new section in his letter that will force us to drive discerningly and be prepared to break. In these four chapters, Paul’s concern is how God’s people conduct themselves in a church worship setting.1 Paul will discuss three primary issues: gender distinction (11:2-16), the Lord’s Supper (11:17-34), and spiritual gifts (12:1-14:40). 2 In Paul’s first section, 1 Cor 11:2-16, we will consider the roles of men and women in the church.3 In this passage, Paul will say, “Honor your head.” Paul shares three principles in these verses that will guide us in understanding a woman’s role in the church. ILLUSTRATION FROM LOWELL JOHNSON - As I come to this eleventh chapter I feel sort of like the young soldier who was out on maneuvers and got lost. He wandered for a while and finally saw a clearing. In the middle of the field was a sign, but it was so far away he couldn't read it. He walked out into the clearing toward the sign and got nearly to the middle when he could finally begin to make out the letters. He called the out: “M-I-N-E F-I-E-L-D. This chapter is a “minefield” because it deals with some very sensitive issues. 1 Corinthians 11:3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. ICC (Robertson) ‘ But I should like you to grasp, what has not previously been mentioned, that of every man, whether married or unmarried, Christ is the head, while a woman’s head is her husband, and Christ’s head is God. Amplified But I want you to know and realize that Christ is the Head of every man, the head of a woman is her husband, and the Head of Christ is God.
1 Coríntios 11
Robertson adds "publicly to acknowledge her subjection." Recall in 1 Cor 11:7 the man was continually obligated not to have his head covered. Regarding authority
1 Coríntios 11
Robertson - The double negative (mē—ouk) in the single question is like the idiom in 1 Cor 9:4f. [Mē] expects a negative answer while [ouk] negates the verb [echete - have]. “For do you fail to have houses?” Paul now gives his grounds for condemnation of the Corinthians. Or do you (present tense - continually) despise the church (ekklesia) of God and (present tense - continually) shame (kataischuno) those who have nothing? - To despise something is to look down on it as inferior and not worth consideration or care. Paul heightens the outrage by adding it was not just a church but it was the church of God. They seem to have forgotten that this was God's gathering, and thus was to be their gathering for Him, not their gathering for themselves and the fulfiling of their selfish desires.
1 Coríntios 11
Robertson on examine - Test himself as he would a piece of metal to see if genuine. Such examination of one’s motives would have made impossible the disgraceful scenes in 1 Cor 11:20ff.
1 Coríntios 11:1
Robertson - The division of the chapters is unfortunate. This verse clearly belongs to what precedes. He has just stated his own principle of action, and he begs them to follow it, because it is Christ’s. There is no connection with what follows. ‘Become imitators of me.’ Excepting Heb. 6:12, mimetes is in NT. peculiar to Paul (1Cor 4:16; Eph 5:1; 1Th 1:6, 2:14): not found in LXX. Everywhere it is joined with ginesthai (Lemma = ginomai) which indicates moral effort; ‘Strive to behave as I do.’ Everywhere the more definite ‘imitator’ (RV.) is to be preferred to ‘follower’ (AV.): ‘Be ye followers of me’ is doubly defective. Just as of Christ - This addition dispels the idea that it is in any spirit of arrogance that he asks them to imitate him; once more he is only asking them to do what he does himself, to follow the example of one whom they recognized as their teacher. It is as an example of self-sacrifice that he takes Christ as his model; the whole context shows this. And it is commonly this aspect of Christ’s life that is regarded, when He is put before us in N.T. as an example: Ro 15:2, 3; 2 Cor. 8:9; Eph. 5:2; Phil. 2:4, 5. “The details of His life are not generally imitable, our calling and circumstances being so different from His. Indeed, the question, ‘What would Jesus do?’ [WWJD] may be actually misleading” (Goudge). The wiser question is, ‘Lord, what wilt Thou have me to do?’ )A critical and exegetical commentary on the First epistle of St. Paul to the Corinthians, International Critical Commentary) Norman Geisler comments on the way 1Cor 11:1 is misinterpreted asking Does Paul’s statement “Imitate me” justify authoritarianism, as some cultic groups claim? MISINTERPRETATION: Paul sometimes calls on his followers to imitate him (see also 1 Cor. 4:16). Some authoritarian cults, such as the Boston Church of Christ, use this to justify their authoritarianism. Is this a legitimate inference from these verses? CORRECTING THE MISINTERPRETATION: The New Testament often exhorts believers to submit to their leaders (1Cor. 16:16; Heb. 13:17; 1 Peter 5:5). It also says wives are to submit to their husbands, children to their parents (Col. 3:18-20), and citizens to their governments (Titus 3:1). But this should not be twisted into ecclesiastical authoritarianism. This submission is qualified. Children are to obey their parents only “in the Lord” (Eph. 6:1), not in literally anything their elders may command. The same is true of citizens submitting to their respective governments. There are many instances of justified disobedience to government, such as when the Pharaoh commanded the midwives to kill every male baby that was born (Exod. 1:15–21) or when the three Hebrew children were commanded to bow before an idol (Dan. 3). We should submit to a proper authority only when it takes its place under God but not when it takes the place of God. There is an important difference between legitimate submission and illegitimate authoritarianism. Proper submission to a church leader is voluntary, not compulsory. It involves a free choice to join or leave that organization without intimidation or reprisal. It is done out of love and respect (cf. Heb. 13:7), not out of fear. While the Bible speaks of voluntary submission from the bottom up, it nowhere enjoins compulsory obedience from the top down. That is, it never says that leaders should command (or demand) obedience; only that followers should freely give it. Church leaders themselves are reminded not to “lord it over the flock” but rather to be “examples” to it (1 Peter 5:2–3). They are to lead by their life, not their lips; by their character, not their commands. (When cultists ask: a popular handbook on cultic misinterpretations) Robert