1 Coríntios 11
John MacArthur · Citado em PreceptAustin
1 Coríntios 11
MacArthur explains "Paul inseparably ties the three aspects of the principle together. As Christ is submissive to the Father and Christians are to be submissive to Christ, women are to be submissive to men. You cannot reject one part without rejecting the others. You cannot, for example, reject the principle of woman’s submission to man without also rejecting Christ’s submission to the Father and believers’ submission to Christ. It is clear that the man’s being head of the woman means the same thing as Christ’s being head of man—that is, sovereign leadership requiring submission that recognizes the benefit of such leadership of love. The authority and submission in each of these cases is based on love, not tyranny....Men in general and husbands in particular should exercise their authority in love, not in tyranny. They do not have authority because of greater worth or greater ability, but simply because of God’s wise design and loving will. Women respond in loving submission as they were designed to do (cf. 1 Tim. 2:11–15). (MNTC- 1 Corinthians) Order is heaven’s first law.’ No assembly of Christians is rightly constituted where this principle is put out of sight. -- R S J Parry ESV Study Bible - Since a woman’s head covering in first-century Roman society was a sign of marriage, Paul’s practical concern in this passage is not with the relationship between women and men generally but with the relationship between husband and wife....As with the authority of Christ over the church, this is not the self-centered exercise of power (BY THE MAN) but leadership that takes care to serve the spiritual, emotional, and physical needs of the wife. See Mark 10:44–45; Eph. 5:23, 25–30. Lowell
1 Coríntios 11
MacArthur - It seems, therefore, that Paul is not stating a divine universal requirement but simply acknowledging a local custom. The local Christian custom, however, reflected the divine principle. In Corinthian society a man’s praying or prophesying without a head covering was a sign of his authority over women, who were expected to have their heads covered in these ministries. Consequently, for a man to cover his head would be a disgrace, because it suggested a reversal of the proper relationships. Disgraces her head could refer to her own head literally and to her husband’s metaphorically. (Ibid) Apparently it was the practice in the first century for men not to wear head coverings in corporate gatherings. That is certainly what is implied by Paul's statement when he says to wear one is disgraceful. The phrase disgraces his head could be a reference to his own head, but the context it suggestd a reference to the man's spiritual Head, the Lord Jesus Christ. However it is not clear how such a practice would dishonor the Lord. In other words, there is nothing in Scripture to answer this question. Schreiner on disgraces his head - The head he dishonours, we can conclude from verse 3, is Christ, and such dishonour would speak volumes in an honour—shame culture. The term head may also refer to oneself (cf. 2 Sam. 1:16; Ezek. 18:13; 33:4; Acts 18:6; Rom. 12:20) so that Paul uses it with a twofold referent in mind. A man who prays with a covering dishonours both Christ and himself, but the focus is on dishonouring Christ. ESV Study Bible on on his head - The Greek phrase (kata kephalēs) literally means “down from the head” and may refer either to long hair that hangs loose (vv. 14–15), or to a veil that covers the face, or to a piece of cloth pulled over the head (like a modern shawl or scarf) that leaves the face revealed. As background for understanding Paul’s point in this verse, Roman men sometimes practiced the custom of pulling the loose folds of their toga over their head as an act of piety in the worship of pagan gods. Paul thus draws on the example of this pagan custom (which everyone in the Corinthian church would have thought absurd) to make the point that men should not dishonor Christ by praying according to pagan custom (8:4). He then uses the idea to prepare the way for his argument that it is equally absurd for wives to pray or prophesy in public with their heads uncovered (11:5, 11). As an aside it is interesting that Jewish men began a custom of covering their heads when praying in the fourth century AD. J
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MacArthur - It is the principle of women’s subordination to men, not the particular mark or symbol of that subordination, that Paul is teaching in this passage. The apostle is not laying down a universal principle that Christian women should always worship with their heads covered. (Ibid) J
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MacArthur - If a woman took off her head covering she might as well make the symbol of her role rejection complete by taking off all of her hair, the God-given identifier of her special role as a woman. (Ibid) But if (first class conditional = since) it is disgraceful for a woman to have her hair cut off or her head (kephale) shaved, let her cover her head - ICC = "seeing that it is a mark of infamy for a woman to have her hair cut off or shorn, let her wear a veil." MacArthur - Paul therefore is saying, “If you are not willing to look like a prostitute or a rebellious feminist by cutting off your hair, don’t pray or prophesy with your head uncovered either.” (Ibid) Zodhiates has an interesting note on cover (her head) - "The covering here involves either the hair of a woman hanging down or, in case that may not be possible, the veil. It must be remembered in this connection that women of loose morals, especially the prostitute priestesses of the temple of Aphrodite at Corinth, kept their hair very short in order to be distinguished for what they were. This was strictly forbidden for Christian women in order that no one would mistake them as women of loose morals. What happened, however, when one of these prostitute priestesses was saved in Corinth? Since she could not grow her hair immediately, she used a veil to cover her head to show that she no longer belonged to the prostitute caste. J
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MacArthur - though woman is fully in the image of God she is not directly the glory of God. She is directly the glory of man, the indirect outshining of man’s glory of God. Her role in the world is to submit to the direction of man, to whom is given the divine dominion. (Ibid) Dr Wayne Grudem - When in 1 Corinthians 11:7 Paul says, “A man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man,” he is not denying that woman was created in the image of God (ED: SEE Ge 1:27). He is simply saying that there are abiding differences between men and women that should be reflected in the way they dress and act in the assembled congregation. One of those differences is that man in relationship to woman has a particular role of representing God or showing what He is like, and woman in that relationship shows the excellence of the man from whom she was created. Yet in both cases Paul goes on to emphasize their interdependence (see 1 Cor 11:11–12). Our equality as persons before God, reflecting the equality of persons in the Trinity, should lead naturally to men and women giving honor to one another. Proverbs 31 is a beautiful picture of the honor given to a godly woman. (read Pr 31:10, 28–30) (Systematic Theology). William Martin -Paul proceeds to explain the respective rôles of the man and the woman in a church worship-meeting convened for the specific purpose of commemorating the Lord’s Supper. These rôles reflect the relationship that exists with Christ as Head of every man, using the word generically and with the limitations imposed on it by the character of the addressee, namely a Christian church. Man is to appear with uncovered head for he is the glorious image of God (v. 7), whom he represents and in a sense personates in the worship of the true Head. The woman, on the other hand, acts the part of the church. Now, if a distinction is to be made between the man and the woman in the worship-meeting, this requires an explanation. If the woman here is to behave differently or to be treated differently from the man, it would be the only instance where the requirements incumbent upon them were not identical. As they received forgiveness in the same way, were baptized in the same way, they should surely worship in the same way. Any distinction would have seemed a clear contradiction of the great truth that in Christ there is neither male nor female (Gal. 3:28). (1 Corinthians 11:2-16: An Interpretation - 10 page journal article) Image(1504) eikon) properly, "mirror-like representation," i.e. what is very close in resemblance (like a "high-definition" projection, as defined by the context). Eikon is an artistic representation, as one might see on a coin or statue (an image or a likeness, as in Mt 22.20). Eikon can also refer to a visible manifestation of an invisible and heavenly reality form (see Hebrews 10:1+) As used here in Colossians eikon speaks of an embodiment or living manifestation of God. Eikon - 20v - Matt. 22:20; Mk. 12:16; Lk. 20:24; Rom. 1:23; Rom. 8:29; 1 Co. 11:7; 1 Co. 15:49; 2 Co. 3:18; 2 Co. 4:4; Col. 1:15; Col. 3:10; Heb. 10:1; Rev. 13:14; Rev. 13:15; Rev. 14:9; Rev. 14:11; Rev. 15:2; Rev. 16:2; Rev. 19:20; Rev. 20:4 Glory (1391) doxa from dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. 1 Corinthians 11:8 For man does not originate from woman, but woman from man; ICC (Robertson) ‘Man was created first; he does not owe his origin to woman, but woman owes hers to him; Amplified For man was not [created] from woman, but woman from man;
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MacArthur - It is proper for a woman to cover her head as a sign of subordination because of the angels, in order that these most submissive of all creatures will not be offended by non-submissiveness. (Ibid) Keith Krell - The final phrase, “because of the angels” is a mystery to all interpreters. Yet, it would seem that Paul is referring to good angels who observe worship services. Perhaps Paul is encouraging women to worship with that same submissive humility as those angelic ministers. Since angels are the guardians of God’s created order it would seem disgraceful for them to observe women behaving badly. The bottom line is again: Honor your head.
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MacArthur - "In His work women are as important as men. Their roles are different in function and relationships, but not in spirituality or importance. Men and women are complementary in every way in life, but particularly in the Lord’s work do they function together as a divinely ordained team. They serve each other and they serve with each other. " (Ibid)
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MacArthur - Men and women have different roles but not different importance. Women are equal to men in the world, in the church, and before God. That is God’s wise and gracious harmony and balance—difference in roles but equality in nature, personhood, work, and spirit. He created both for His glorious purposes. (Ibid) Jack Arnold - In order to keep down man’s pride and vanity (and a spirit of male chauvinistic domination) Paul declares that woman originated from man but man comes through the woman. Neither is independent of the other, but both are dependent upon God. Both sexes are incomplete without the other and both are dependent on God. Paul sets the record straight. He is not talking about the superiority of men. He is talking about rank in God's creation. Grudem - Peter tells husbands that they are to “bestow honor” on their wives (1 Peter 3:7), and Paul emphasizes, “In the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman” (1 Cor. 11:11, 12). Both men and women are equally important; both depend upon each other; both are worthy of honor. The equality in personhood with which men and women were created is emphasized in a new way in the new covenant church. At Pentecost we see the fulfillment of Joel’s prophecy in which God promises: (Acts 2:17–18; quoting Joel 2:28–29) The Holy Spirit is poured out in new power on the church, and men and women both are given gifts to minister in remarkable ways. Spiritual gifts are distributed to all men and women, beginning at Pentecost and continuing throughout the history of the church. (Systematic Theology) J
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MacArthur - Beautifully dressed hair is a glory to a woman, God’s special gift to show the softness and tenderness of a woman. The Greek word (komē) for long hair can mean both long hair and a neat hairdo....Both nature and general custom reflect God’s universal principle of man’s role of authority and woman’s role of subordination. The unique beauty of a woman is gloriously manifest in the distinctive femininity portrayed by her hair and her attendance to feminine customs. There should be no confusion about male and female identities, because God has made the sexes distinct—physiologically and in roles and relationships. He wants men to be masculine, to be responsibly and lovingly authoritative. He wants women to be feminine, to be responsibly and lovingly submissive. (Ibid) Vine - The covering provided by nature is not a temporary bestowment, though it has the same significance as the temporary covering, that of a veil. The woman’s hair must be kept long; it is her glory inasmuch as it sets forth the subjection of the Church to Christ. For her to be shorn both robs her of her natural glory, sets at nought the dignity of her womanhood and removes what is of the highest possible spiritual significance. It was clearly not the purpose of the Creator that woman should in public adopt the same attitude of boldness as man. J
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MacArthur on divisions - The Corinthians apparently could not agree on anything, nor did they seek to serve each other. Instead of sharing together in fellowship and worship they spent their time in selfish indulgence, arguing, and disputing....One of the most fearful things in the church is division, because it is one of the first and surest signs of spiritual sickness. One of the first symptoms of worldliness and backsliding, often before it shows up in compromised doctrine or life-style, is dissension within a congregation. (Ibid) Krell - What Paul has in mind is a division between those who have more than enough to eat and drink at the Lord’s Supper and those who have insufficient quantities. This is evident from the contrast in 11:21-22 between “one who is hungry” and “one who is drunk.” In 11:22, Paul identifies a group within the church as the “have-nots,” whose members are humiliated by the actions of their counterparts.20 This deeply grieves the heart of God for God is dead serious about His body. This echoes Paul's earlier statement "Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment. 11 For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you. 12 Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.”" (1 Cor 1:10-12+, cf 1 Cor 3:3-4) Divisions (4978) schisma from schizo = to cleave, split as the rocks - Mt 27:51) literally a split, a rift, and in a garment a tear or rent. Figuratively, of doctrinal differences and divided loyalties within a group schism, division of opinion, discord (Jn 7.43; 1Co 12.25) Schisma pictures the destruction of unity through force and was used of a tear in a garment or political factions engaged in a struggle for power. Schisma in NT - division(4), divisions(2), tear(2). Mt. 9:16; Mk. 2:21; Jn. 7:43; Jn. 9:16; Jn. 10:19; 1 Co. 1:10; 1 Co. 11:18; 1 Co. 12:25 ("so that there may be no division in the body, but that the members may have the same care for one another."). No uses in the Septuagint. To Be Clean Is To Be One When you come together as a church, I hear that there are divisions among you. —1 Corinthians 11:18 Today's Scripture: 1 Corinthians 11:17-34 In Makhachkala, a city in southern Russia, 14 new believers and some missionaries gathered in a small apartment to celebrate the Lord’s Supper. The room was charged with spiritual energy and joy as the people shared in testimonies, songs, and prayers. Then, being aware of the symbolic meaning of the bread and the cup, they looked at each other and whispered, “With this we are cleansed. With this we are one!” Being reminded again of Jesus’ sacrificial death on the cross for them and the forgiveness they had received, they felt a new sense of their oneness in Christ. The apostle Paul said that the Corinthian believers were not experiencing this unifying power. Their celebrations of the Lord’s Supper were characterized by divisions. People who had brought food were letting those with no food go hungry. Some were even getting drunk! (1 Cor. 11:21). So Paul warned the people and urged them to examine themselves (v.28). I pray, O Lord, reveal to me If I have caused disunity, For You would have Your children one In praise and love for Your dear Son. —JDB Christian unity begins at the cross. 1 Corinthians 11:19 For there must also be factions among you, so that those who are approved may become evident among you. Amplified For doubtless there have to be factions or parties among you in order that they who are genuine and of approved fitness may become evident and plainly recognized among you.
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MacArthur says it this way - Church division, ungodly and sinful as it is, nevertheless is used by the Lord to prove the worth of His faithful saints. In the midst of bickering and divisiveness they are separated out as pure gold is from the dross. Evil helps manifest good. Trouble in the church creates a situation in which true spiritual strength, wisdom, and leadership can be manifested....Those approved ones are especially made manifest in adversity and hardship, and it is only to such tried and tested saints that a church should entrust its leadership. (Ibid) Krell says it this way - God’s approval (dokimos) contrasts with what Paul had written earlier about being disapproved (adokimos; 1 Cor 9:27) by God. Thus, “the approved” are those who behave in a Christian manner and thus stand out from the ones who do not. Mature Christians will become evident in times of crisis. Arnold on those who are approved - In His providence, God permitted cliques in the Corinthian church for a purpose, but He does not desire them. The purpose was that those who were biblically correct might stand the test and be approved. Internal strife causes God’s people to go to the Bible to find out what it teaches on the subject.Paul says God has a wise purpose in permitting factions in the church. By disorders, God puts His people to a test. It is a great consolation to know that dissensions, whether in the church or in the state, are not fortuitous, but are ordered by the providence of God and are designed as storms for the purpose of purifying God’s people. Approved (1384) dokimos from dokime = test, proof, trial = idea is that when you put metal through a fiery testing and it comes out on the other side enduring it "proven", "authentic" or "genuine" Click discussion of related word dokimazo and the antonym = adokimos) describes one who has stood the test. It means to put to the test for the purpose of being approved, and having met specifications, having the stamp of approval placed upon one. Vine writes that dokimos signifies "that which is approved by being proved, that which stands the test Evident (5318) phanerós = manifest, visible, conspicuous, from phaino = give light; to make to shine, to cause to become visible from phos = light; Study verb phaneroo) means made visible as an external manifestation to senses. The very nature of phaneros (originating from phos = light) suggests a visibility that gives the observer an ability to define immediately what is seen. Phaneros stresses what is visible to sight. Conspicuous, apparent, (openly) manifest, obvious, visible, evident, plain, clear, easily seen, open to sight. What is open and public Webster on evident - Clear to the vision or understanding, readily perceived or apprehended. Evident implies presence of visible signs that lead one to a definite conclusion. Plain. Open to be seen; clear to the mental eye; apparent; manifest. 1 Corinthians 11:20 Therefore when you meet together, it is not to eat the Lord's Supper, Amplified So when you gather for your meetings, it is not the supper instituted by the Lord that you eat,
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MacArthur - The Passover meal began with the host’s pronouncing a blessing over the first cup of red wine and passing it to the others present. Four cups of wine were passed around during the meal. After the first cup was drunk bitter herbs dipped in a fruit sauce were eaten and a message was given on the meaning of Passover. Then the first part of a hymn, the Hallel (which means “praise” and is related to hallelujah, “praise ye the Lord”), was sung. The Hallel is comprised of Psalms 113–118, and the first part sung was usually 113 or 113 and 114. After the second cup was passed, the host would break and pass around the unleavened bread. Then the meal proper, which consisted of the roasted sacrificial lamb, was eaten. The third cup, after prayer, was then passed and the rest of the Hallel was sung. The fourth cup, which celebrated the coming kingdom, was drunk immediately before leaving. It was the third cup that Jesus blessed and that became the cup of Communion. “And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood’ ” (Luke 22:20). After Jesus gave some brief words of warning, rebuke, and instruction (Lk 22:21–38), the meal was concluded with the singing of a hymn (Matt. 26:30). (Ibid) Thomas
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MacArthur - Or were they actually trying to destroy the fellowship by flagrantly despising God’s church? Or were they so contemptuous of their poor brothers and sisters in Christ that they purposely embarrassed and shamed them? Whatever the reasons may have been, they could not justify the harm being brought to the church. If they could not show love, why have a love feast? (Ibid) As
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MacArthur - After Judas left (John 13:30–31), and only the faithful eleven remained, Jesus transformed the Passover into the Lord’s Table (also called the Lord’s Supper or Communion) and thereby signaled the transition from the old covenant to the new. Jesus’ words recorded in this passage marked the end of all Old Testament ceremonies, sacrifices and rituals (cf. Mark 15:38). All of the symbols of the old covenant pointed to Christ. (Ibid) Daniel Akin - Thomas à Kempis said, “He who would learn to serve must first learn to think little of himself. This is the highest and most profitable lesson…” (quoted in Bonhoeffer, Life Together, 1954, 94). Jesus has already served His disciples on their last night together by washing their feet (John 13:1-20). Now He serves them again as He institutes what we call “the Last Supper.” Grassmick - Before this meal was eaten in Jewish homes the head of the house explained its meaning regarding Israel’s deliverance from slavery in Egypt. As host, Jesus probably did so to prepare His disciples for a new understanding of the bread and wine.
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MacArthur - The breaking of the bread did not signify the nature of His death, since none of His bones were broken during His execution (John 19:36; cf. Ex. 12:46; Ps. 34:20). Rather, the fact that the disciples were each given a piece of the same loaf symbolized their unity in Christ (cf. 1 Cor. 12:12–27). According to the parallel passage in Luke 22:19, Jesus added, “given for you; do this in remembrance of Me” (cf. 1 Cor. 11:24). Those words indicate that the Lord intended His table to be observed by His followers as a perpetual memorial of His death. (MNTC-Mark) The Revival Study Bible has an interesting note on the Lord's Supper - Every time communion is received, the cup is taken and the bread is broken. A revival toward deeper intimacy with God occurs. The remembrance of Jesus’ death and resurrection emphasizes the very principles of revival too often forgotten. It is no wonder then that the partaking saints must examine themselves so as not to defame the sacredness of this sacrament. Broke (2806) klao break, break off, break in pieces; in the NT used only of the breaking of bread, referring to eating a meal = Paul on the ship to Rome (Acts 27:35). Similarly in Acts 2:46 klao is used as a metonymy meaning to share a meal, since by Jewish custom the head of household at ordinary family meals would give thanks, broke the bread, and distributed it to those at the table with him. Some interpret Acts 2:46 as a celebration the Lord's Supper with their meals. The first use of klao by Jesus was in feeding the multitudes (Mt 14:19, 15:36, Mk 8:6, 19). Matthew and Mark use klao in context of Jesus' institution of the Lord's Supper (Mt 26:26, Mk 14:22) and Paul's celebration of the Lord's Supper (1 Cor 11:24). Luke uses klao of the Lord's Supper writing "On the first day of the week (Sunday), when we were gathered together to break bread.... (Acts 20:7,11+). There is one use in the Septuagint in Jer 16:7 of breaking bread, because the custom in Old Testament times was to break bread with the hands rather than cut it with a knife. Klao - 14 v - Matt. 14:19; Matt. 15:36; Matt. 26:26; Mk. 8:6; Mk. 8:19; Mk. 14:22; Lk. 22:19; Lk. 24:30; Acts 2:46; Acts 20:7; Acts 20:11; Acts 27:35; 1 Co. 10:16; 1 Co. 11:24 And said,"This is My body, which is for you; (present tense or present imperative - continually) do this in remembrance of Me." - Note the beautiful little phrase FOR you where "for" is the preposition huper which in this context signifies in your place, as your substitute. For example in 1 Cor 15:3+ we read "Christ died FOR (huper) our sins according to the Scriptures." Gal 1:4+ Paul writes the Lord Jesus Christ "gave Himself FOR (huper) our sins so that He might rescue us from this present evil age." (See also Eph 5:2+ Jesus "gave Himself up FOR [huper] us.", cf 2 Cor 5:14+ "One died FOR [huper] all", 2 Cor 5:15+ "He died FOR [huper] all." 2 Cor 5:21+ = "to be sin onour behalf [huper].") In short, Jesus is alluding to His substitutionary atonement, His death in our place bearing our sins for us! Amazing grace indeed! (For more discussion of this is My body see commentary on Mark 14:22+) "For you are two of the most beautiful words in all of Scripture. Jesus gave His body, His entire incarnate life, for us who believe in Him. “I became a man for you; I gave the gospel to you; I suffered for you; and I died for you.” Our gracious, loving, magnanimous, merciful God became incarnate not for Himself but for us. Whether a person wants and receives the benefit of that sacrifice is his choice; but Jesus made it and offers it for every person. He paid the ransom for everyone who will be freed." (MacArthur ) Note that neither Paul nor Jesus taught the false doctrine of transubstantiation (that the bread and the wine are literally changed into the body and the blood of Christ) nor consubstantiation (teaches that the true body and blood of Christ are in, with, and under the bread and wine on the table). MacDonald simply refutes these false teachings - In answer to these views, it should be sufficient to remember that when the Lord Jesus instituted this memorial, His body had not yet been given, nor had His blood been shed. When the Lord Jesus said, “This is My body,” He meant, “This is symbolic of My body” or “This is a picture of My body which is broken for you.” To eat the bread is to remember Him in His atoning death for us. There is inexpressible tenderness in our Lord’s expression “in remembrance of Me.” (Ibid) MacArthur has an excellent point about My body - To the Jewish mind the body represented the whole person, not just his physical body. Jesus’ body represents the great mystery of His whole incarnate life, His whole teaching, ministry, and work—all He was and all He did. (Ibid) Note that DO in some commentaries is present tense, but DO is almost surely a command in the present imperative, because Luke's parallel passage is clearly a present imperative (see Lk 22:19+) and most favor that this is a command in the present imperative to do this continually! THOUGHT - Given the fact that Paul teaches on the importance of self-examination before taking the Lord's Supper lest one suffer divine discipline, it seems that this ordinance if frequently celebrated (and not as a ritual, which of course is the danger of frequent celebration) would this not have a "purging" or "cleansing" effect on the individual saints and on the local body or assembly? This query is predicated on the assumption that this ordinance is approached with a sense of solemnity and sobriety each time, because of the danger of irreverently participating in the body and blood of the Lord. I personally think this could be a powerful agent for increasing the degree of holiness in a local body (and the individual body). I recall a time when we were celebrating the Lord's Supper and my wife tapped me on the shoulder and said she could not partake of the elements until she went and ask forgiveness from another woman in the congregation. And so she literally went to another part of the sanctuary where that woman was seat, confessed her sin and asked forgiveness. She then returned and partook of the elements. I have never forgot that event and always wondered what might happen in a body of believers if we took Paul's words of warning literally? Perhaps there might be fewer participants in the event. In most churches I fear people simply follow others who get up to take the elements but do so without genuine heart cleansing. I am sure that is not everyone, but my guess it is at least some. I have often thought it might be interesting to survey the congregation the week after communion to see if there was anyone weak, sick or dead who had taken communion? I am just offering these thoughts for you to ponder. I do not mean to be dogmatic or legatistic or graceless. It is interesting that in Hebrews. 10:3+ in the Temple animal "sacrifices there is a reminder (anamnesis) of sins year by year." All the animal sacrifices were reminders pointing forward to the Sin Bearer's ultimate sacrifice on Calvary. Now the symbol of the sacrificial Lamb's body is a reminder pointing back to the His crucifixion. And even as Israel was to celebrate the Passover Feast annually as a memorial of their deliverance from bondage in Egypt by the blood of the passover lamb (Ex 12:14), believers are to celebrate the Lord's Supper "continually" (present tense and some take this as a command to continually do) as a memorial for the true Passover Lamb's delivering us from bondage to sin, Satan and eternal death. When Jesus said of the unleavened bread, “this is My body,” He was not instituting an empty ritual. He was identifying Himself personally with both the matzah and the Passover lamb, bringing to mind the words of the prophet Isaiah: Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all. He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth (Isaiah 53:4-7+). Arnold on bread - The word “bread” could be translated "loaf," indicating that the bread of the communion came from one loaf (Matt. 26:26 cf.1 Cor. 10:16, 17). The one loaf speaks of unity. The bread not only reminds us of Christ’s sinless body which was given for us in grace, it also reminds us that we alive spiritually because of the body of Christ which rose from the dead. Each time we pass the bread among ourselves and partake of it, we are reminding ourselves that Jesus Christ is our life (Col 3:4+). He is the only one by whom we live.“I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me." (Gal. 2:20+). The Lord’s Table is a time to remember the person of Jesus Christ and His glorious and efficacious work upon the Cross for us. Everything in the observing of the Lord's Table should be done so as to cause the believer to remember Christ. Krell notes that Paul "reminds us to remember that the Lord’s Supper pictures Christ’s self-sacrifice on behalf of His people." Twice in these verses, Paul urges the Corinthians to remember the death of Christ. By partaking of the bread and the cup, we remember that Jesus Christ took our hell that we might have His heaven. It is His “body on our behalf.” The Lord’s Supper is God’s way of getting us to keep the cross of Christ central in the life of the church. We use the Lord’s Supper to draw close to Jesus in gratitude for what He has done for the entire church through His cross. As we draw near to Him through His Supper, He will draw near to us.
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MacArthur has an interesting note on in remembrance of Me - For the Hebrew to remember meant much more than simply to bring something to mind, merely to recall that it happened. To truly remember is to go back in one’s mind and recapture as much of the reality and significance of an event or experience as one possibly can. To remember Jesus Christ and His sacrifice on the cross is to relive with Him His life, agony, suffering, and death as much as is humanly possible. When we partake of the Lord’s Supper we do not offer a sacrifice again; we remember His once-for-all sacrifice for us and rededicate ourselves to His obedient service. (Ibid) My blood like the bread is clearly a metaphor and is not to be taken literally. It was symbolic of His blood which would be spilled the next day to "cut the covenant," the New Covenant in His blood. Blood was necessary for a covenant to be established. Jesus said the covenant refers to the "new covenant in My blood; do this, as often as you drink it, in remembrance of Me." (Lk 22:20, cf 1 Cor. 11:25) So the Old Covenant was ratified with animal blood, but the New Covenant was ratified with the "precious blood, as of a lamb unblemished and spotless, the blood of Christ." (1 Peter 1:19+) Blood (see Lev 17:11+) was the element necessary to ratify both the Old and the New Covenant, the Old with blood of sacrificial animals, the New with blood of the Lamb of God. Moses describes the ratification of the Old Covenant So Moses took the blood and sprinkled it on the people, and said, “Behold the blood of the covenant, (berit/berith/beriyth) which the LORD has made ("cut" - karath) with you in accordance with all these words.” (Ex 24:8+)
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MacArthur adds on remembrance of Me - There is much involved in that remembrance. When a believer comes to the Lord’s table, he remembers Christ’s work on the cross (1 Cor 11:25), he partakes of Christ’s spiritual presence in the fellowship, not the elements themselves (1 Cor 10:16), He communes with the saints (1 Cor 10:17), He worships in holiness (1 Cor 10:20–22), he proclaims salvation in Christ (1 Cor 11:24–25), and he anticipates the return of the Lord (1 Cor 11:26) and the coming Kingdom (Mt. 26:29). (Ibid) New (2537) kainos probably from root ken [qen] = freshly come, or begun) is an adjective which refers to that which is new kind (unprecedented, novel, uncommon, unheard of). It relates to being not previously present. Compare the related noun kainotes translated newness (Freiberg defines it as "depicting something not only recent and different but extraordinary"!) in Ro 6:4+ and Ro 7:6+. The same word qualifies something as “new” in the sense of a replacement for something that is old and obsolete—as in the “new covenant” (Heb 8:8). Converts are “new persons” (2Co 5:17+; Ep 4:24). Believers now have a brand new life with a brand new source of power (the Spirit) to live out that life to the full (cp Jesus' desire for all believers - Jn 10:10b)! Beloved in Christ, may this (His) "extraordinary" life be a genuine reality in our day to day experience in Christ. Amen! R. C. Trench distinguishes neos and kainos as follows "Contemplate the new under aspects of time, as that which has recently come into existence, and this is neos... . But contemplate the new, not now under aspects of time, but of quality, the new, as set over against that which has seen service, the outworn, the effete or marred through age, and this is kainos. Covenant (1242) diatheke from diatithemi = set out in order, dispose in a certain order <> from dia = two + tithemi = to place pictures that which is placed between two Thus, a covenant is something placed between two = thus an arrangement between two parties) literally conveys the idea of a testament, as in one's last will and testament. A covenant is an agreement between two parties that binds them together and conveys the associated ideas of very close fellowship (even oneness and identity as for example in the marriage covenant where two mystically become one flesh - see Covenant: As It Relates to Marriage and The Oneness of Covenant). Most of the NT uses of diatheke refer to God's declaration of His will concerning His self-commitment, promises, and conditions by which he entered into relationship with man. Remember that there were 3 unconditional covenants in the Old Testament, the Abrahamic (which is the basis on which we are saved today), the Palestinian and the Davidic covenants. The question might arise as to how or on what grounds will God fulfill the Abrahamic and Davidic covenant? See Abrahamic vs Old vs New. Diatheke uses in the Corinthian letters - 1 Co. 11:25; 2 Co. 3:6; 2 Co. 3:14 Covenant has profound implications and is the most solemn, binding, intimate contract known in the Bible. Covenant was considered a binding agreement among the ancients, and so was not entered into lightly. After pieces of the sacrificial animal were laid opposite one another, the individuals who were cutting covenant would walk between the flesh. This walk represented the so-called walk into death indicating their commitment to die to independent living and to ever after live for their covenant partner and to fulfill the stipulations of their covenant (See this practice in Jer 34:8ff, esp Jer 34:18-19). Furthermore, this walk into death was a testimony by each covenant partner that if either broke the covenant God would take their life, even as had been done to the sacrificial animal. In short, we see the gravity of entering into and then breaking covenant. Covenant was a pledge to death. A pledge cut in blood. In covenant the shedding of blood demonstrated as nothing else could the intensity of the commitment. By cutting covenant the two parties were bound for life. Thus the shedding of blood in the cutting of covenant established the gravity and binding nature of this transaction. Both the Old and the New Covenants were inaugurated with blood. The practice of cutting covenant is found throughout history with traces or remnants of covenant truth in every quarter of the globe. (See Introduction to Covenant and Summary of Major Biblical Covenants) Related Resources: Covenant: Why the New is Better Covenant: The Exchange of Robes Covenant: The Exchange of Armor and Belts Covenant: Solemn and Binding Covenant: A Walk Into Death Covenant: The Oneness of Covenant Oneness Notes Covenant: Withholding Nothing from God Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament - name "new covenant" found only once in OT but many passages allude to this "new"covenant. What was a blood covenant (Genesis 15:9-21)? | GotQuestions.org What did Jesus mean when He said, “This cup is the new covenant in my blood”? | GotQuestions.org What was the significance of the sprinkling of blood? | GotQuestions.org What was the Old Covenant? | GotQuestions.org What is the meaning of the blood of Christ? | GotQuestions.org What is the New Covenant? | GotQuestions.org What is the Mosaic Covenant? | GotQuestions.org Why did God require animal sacrifices in the Old Testament? Why did the sacrificial system require a blood sacrifice? Kevin Williams explains the four cups of wine - During a typical Passover Seder, four cups are shared, each with its own significant picture in the ritual. The first cup is called the “cup of sanctification,” which sets the feast apart from any commonplace meal. The second cup is the “cup of plagues,” remembering the calamities visited upon the Egyptians. The third cup is called the “cup of redemption,” recognizing and memorializing the Hebrews’ release from captivity. The fourth cup is called the “cup of praise,” during which the family recites Psalms 113–118, traditionally considered the praise Psalms. Our attention here is on the third cup, the “cup of redemption,” the “Kiddush cup,” which in the modern Seder comes after the eating of the afikomen. Because of the ritualistic order of the meal and the rich significance of this observance, some Christian theologians believe that this is the cup Jesus lifted, blessed, and declared, “Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins.” (Mt 26:28) A cup of red wine is symbolic of blood in Jewish tradition, which is significant in our story. In the Pentateuch (first five books of the Bible) and throughout the ancient world, covenants were sealed and confirmed with blood. This is no less true in the Gospels. Symbolically with the cup and literally through His blood shed at the crucifixion, the Messiah proclaimed the beginnings of a new covenant predicted by the Jewish prophet Jeremiah:(Jer. 31:31-34+). (For much more discussion of the Seder click "A Summary of a Typical Jewish Passover Seder.") Remembrance Day He took bread, gave thanks and broke it, and gave it to them, saying, “This is My body which is given for you; do this in remembrance of Me.” —Luke 22:19 Today's Scripture: 1 Corinthians 11:23-34 I was in London’s Heathrow Airport waiting for a connecting flight to the US. An announcement came over the public address system stating that it was “Remembrance Day” in the UK, the day on which people honored those who had died for their country in times of war. The announcement further said that at 11:00 a.m. there would be 2 minutes of silence and that it would be appreciated if everyone kept that in mind. Thousands of people from all over the world stood in silence as a tribute to the fallen soldiers, sailors, marines, and airmen of the UK. The desire to remember those who gave their lives for their country is noble. Yet, as meaningful as that is, it cannot compare to the privilege that belongs to us when we approach the Lord’s Table. As we celebrate Communion, we are obeying Christ’s command that we remember His death (Luke 22:19) and to do it “till He comes” (1 Cor. 11:26). When He sacrificed His life for us, He provided the forgiveness of sins that sets us free and secures for us an eternal home in heaven. Thank You, Lord, for dying for me On the cross of Calvary; Help me always to remember What You did to set me free. —Sper Remembering Christ’s death for us should cause us to live for Him. 1 Corinthians 11:26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes. Amplified For every time you eat this bread and drink this cup, you are representing and signifying and proclaiming the fact of the Lord’s death until He comes [again].
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MacArthur has an excellent note on what it means to take the Lord's Supper in an unworthy manner - One can come to His table unworthily in many ways. It is common for people to participate in it ritualistically, without participating with their minds and hearts. They can go through the motions without going through any emotions, and treat it lightly rather than seriously. They can believe it imparts grace or merit, that the ceremony itself, rather than the sacrifice it represents, can save or keep one saved. Many come with a spirit of bitterness or hatred toward another believer, or come with a sin of which they will not repent. 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. (Ibid) Jack Arnold on an unworthy manner - There are many conscientious and sincere people who feel they are unworthy because they have a great consciousness of sin. He does not say one has to live a flawless and perfect life for no one can do that. Even with all the help the Holy Spirit gives us, there are times of failure, weakness, frustration, confusion and sometimes deliberate sin. To come to the Table “unworthily” is to come with a wrong state of mind. The Corinthians were coming to the Table of the Lord with a flippant, selfish, divisive and frivolous behavior. Every Christian feels unworthy when he comes to the Lord’s Table. But the believer has found acceptance in the Worthy One, and in Christ he is worthy to approach the Table of the Lord. There are many ways a Christian can come to the Lord’s Table unworthily today. During the time of the communion we may be thinking about everything but Christ. We may be occupied with the business of the week, recalling the latest joke, thinking about the Sunday afternoon meal, anxious to get home to the football game, or looking to see what the lady in the pew in front of us is wearing. We partake unworthily if we are not thinking of the Savior and His work but are simply going through a ritualistic service with no reality. Perhaps one can partake unworthily if he has come to the Lord’s Table without preparing for it, without searching his own heart for secret sins and confessing them to the Lord. The Lord's Table is a serious thing and our thoughts and attention should be riveted on the person of Jesus Christ. Robertson on an unworthy manner - He does not say or imply that we ourselves must be “worthy” (axioi) to partake of the Lord’s Supper. No one would ever partake on those terms. Many pious souls have abstained from observing the ordinance through false exegesis here. Arnold - In context this refers to the Corinthians who were partaking of the Lord’s Table unworthily. There was party strife, selfishness, drunkenness, divisions, alienation and a lot of lack of forgiveness. Paul is speaking about taking the Lord’s Table in an unworthy manner. The Corinthians had made a common meal out of it with great sin. To partake unworthily is to fail to realize the significance of the elements. Zodhiates notes that unworthy is Anaxíōs which "means without worth, unworthily, or in an unbecoming manner. Such an individual who partakes irreverently, not ascribing the genuine value and meaning that the Lord's Supper should have for a believer, partakes unworthily." Charles Hodge - If the Lord’s Supper be in its very nature a proclamation of the death of Christ. it follows that those who attend upon it as an ordinary meal, or in an irreverent manner, or for any other purpose than that for which it was appointed, are guilty of the body and blood of the Lord. That is, they contract guilt in reference to the body and blood of Christ. See James 2:10. The man who tramples on the flag of his country, insults his country; and he who treats with indignity the representative of a sovereign, thereby offends the sovereign himself. In like manner, he who treats the symbols of Christ’s body and blood irreverently is guilty of irreverence towards Christ. Hodge on unworthy manner - the warning is directly against the careless and profane, and not against the timid and the doubting. MacArthur on guilty of the body and the blood of the Lord - To trample our country’s flag is not to dishonor a piece of cloth but to dishonor the country it represents. To come unworthily to Communion does not simply dishonor the ceremony; it dishonors the One in whose honor it is celebrated. We become guilty of dishonoring His body and blood, which represent His total gracious life and work for us, His suffering and death on our behalf. We become guilty of mocking and treating with indifference the very person of Jesus Christ (Ibid) Unworthy (371) (anaxios from a = negative + axios - of worth or weight) is an adverb which means in a careless manner, in an improper manner. The idea of axios is “bringing into balance” with extensions such as "being appropriate" (1 Cor 16:4). Used once in apocryphal book of 2 Macc 14:42 but no other uses. It refers to the drawing up of weights and thus signifies “of unequal weight,” one side of the scales rising high, the other dropping low. Zodhiates - This adverb is derived from the adjective anáxios (370) which, in turn, is derived from the privative alpha {a [1]) meaning "without," and áxios (514), worthy. The noun axía, worth or value of a thing or of a person....For us to understand the meaning of this adverb, however, we should understand the meaning of the noun axía as contrasted with the synonym timḗ (5092), honor or attributed value. Honor attached to any item may be deemed of higher value than deserved because of what that item means to an individual. The actual value of a watch, for instance, is that which a person would have to pay to procure it in the marketplace. If the watch belonged to a beloved and deceased family member and is treasured, it has an attributed value much higher than its real value. It would not be given up for any amount of money. The Lord's Supper has a basic value for the believing Christian, but this value increases, or should increase, as time goes on and the believer remembers the suffering of Christ on his behalf. As the Lord becomes more precious to us as believers, so should the commemoration of His sacrificial death. If, for instance, one participates in the Lord's Supper and has bitterness and unforgiveness (SEE RELATED RESOURCES BELOW) in his heart for fellow believers or for others, then that person is participating unworthily. The death of the Lord clearly declares that our forgiveness from sin has been great indeed, in fact, beyond our comprehension. Does your participation in the Lord's Supper clearly declare that you have forgiven others as the Lord has forgiven you? (See commentary on Mt. 6:14, 15; Mt 18:35.) (1 Corinthians Commentary) Related Resources (Because Unforgiveness is one of the Prevalent Sins in the Church) Exposition of "Forgiveness" in Ephesians 4:32 Exposition of "Forgiveness" in Colossians 3:13 Exposition of "Forgiveness" in Matthew 6:12 and Matthew 6:14-15 Guilty (liable, subject , deserving) (1777) enochos from enécho = to hold in, i.e., to ensnare, to be entangled - Gal 5:1) literally means held fast in (in the grasp, held in, contained in) and is an adjective describing one "in danger of," "liable to judgment and punishment in a legal forensic sense" (Mt 5:21), or "deserving (worthy) of (and subject to punishment)" (describing the crowd's antipathy toward Jesus = Mt 26:66, Mk 14:64). To be held fast, bound, obliged. Zodhiates - The Christian believer must not partake lightly of the Lord's Supper without due consideration of its significant meaning. To those who have not experienced reconciliation with God, participation in the Lord's Supper is meaningless, and the person does not attribute the proper value to the meal. Those participating in this way are said to participate "unworthily" (1 Cor. 11:27, 29). In the same way, the Jews who ate the animals sacrificed on the Jewish altar were to be conscious that the blood of the sacrifices was shed to cover their sin or they were eating sacrifices unworthily. Handle With Care Whoever eats . . . in an unworthy manner will be guilty of the body and blood of the Lord. —1 Corinthians 11:27 Today's Scripture: 1 Corinthians 11:23-34 A man who had lived a godless life was hospitalized and diagnosed as having inoperable cancer. Seeking peace, he asked for a minister to visit him. But the clergyman who came told him that no one really knows what to expect after death. Before he left, the pastor served Communion, but the man remained troubled. That night he spoke to a nurse, who led him to trust Jesus as his Savior. In the days that followed I visited him regularly, and I can testify that he died with great peace. Observing the Lord’s Supper has great significance, but only when coupled with sincere faith in Christ. In 1 Corinthians 11, Paul warned believers not to forget the deep significance of the bread and cup. If we treat it lightly or as an empty ritual, we do so “in an unworthy manner” and are guilty of sinning against “the body and blood of the Lord” (v.27). We must remember that Jesus died to make possible our forgiveness, and we must observe the Lord’s Supper in faith and with great care. When we do, it leads us into prayerful self-examination, confession, and recommitment. We gain a renewed sense of gratitude for what Christ has done for us. As we partake of the bread and the cup And focus our thoughts on Christ, We dare not forget His death on the cross, And all that He sacrificed. —K. De Haan Remembering that Jesus died for us reminds us to live for Him. Trouble At City Hall Whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. —1 Corinthians 11:27 Today's Scripture: 1 Corinthians 11:17-34 Wreckers preparing to tear down a burned-out bakery in Troy, Illinois, accidentally made a big impression on City Hall right next door. A 65-ton crane backed into the government building, creating a huge hole in the front wall. According to a supervisor, the crane operator “was just being careless.” This accident reminds me of what happened to the church in ancient Corinth. By being self-absorbed and careless with the bread and wine of the Lord’s Table, some church members backed into big trouble. Their failure to honor the sanctity of the ceremony dishonored the memory of Christ’s sacrifice. Many believers paid for their mistake with a loss of health or even their life (1 Corinthians 11:30). Paul urged the Corinthians to judge themselves so that they wouldn’t be judged (vv.28,31). And he pointed out that even the Lord’s judgment was for their benefit (v.32). The Lord’s Table will remain an opportunity and a danger until He comes (v.26). By the attitude of our hearts, we will either honor His death or do damage to His name. I pause, and in fresh honesty confess The sins I try to hide but Christ can see; And then, in holy hush I taste the meal And gratefully recall His death for me. —Gustafson Only those who take their sin seriously can remember Christ’s cross gratefully. 1 Corinthians 11:28 But a man must examine himself, and in so doing he is to eat of 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.
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MacArthur - Before we partake we are to give ourselves a thorough self-examination, looking honestly at our hearts for anything that should not be there and sifting out all evil. Our motives, our attitudes toward the Lord and His Word, toward His people, and toward the Communion service itself should all come under private scrutiny before the Lord. The table thus becomes a special place for the purifying of the church. That is a vital use of Communion, and Paul’s warning reinforces that ideal. (Ibid)
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MacArthur says "If we do not obey this command (he is referring to Eph 5:18 - be filled with the Spirit), we cannot obey any other—simply because we cannot do any of God’s will apart from God’s Spirit. Outside of the command for unbelievers to trust in Christ for salvation, there is no more practical and necessary command in Scripture than the one for believers to be filled with the Spirit." There's no better sermon than a good example. Be (Become) (1096) (ginomai) means to cause to be ("gen"-erate), to become, to come into existence, to be formed. The verb ginomai is in the present imperative which means that the only way to continually obey is by renouncing self-reliance and relying on the Spirit's energizing us, giving us the DESIRE and the POWER (Php 2:13NLT-note). Our responsibility is to work out what the Spirit works in (Php 2:12-note). If you try to live like Christ without relying on the same means He relied on to conduct Himself (the Holy Spirit - see Lk 4:1, 14, Acts 10:38, etc), you will become frustrated and fail. The only one who could enable us to live like Jesus lived is the Spirit of Jesus (Acts 16:7)! Here is an example from a sermon by Bishop Beveridge on the "means" by which we can imitate Christ - "(1) Watch always over thy heart (1Pe 5:8; Pr 4:23). (2) Live as under the eye of God. (3) Consider thou art a Christian." (Following Christians and Following Christ) Notice that there is no mention of the Holy Spirit. We must remember that Jesus "emptied" Himself when He left heaven to become a Man (Php 2:6-7). He relied on the Spirit's anointing and empowerment, not His own divine power (Lk 4:14, etc). Is this mysterious? To be sure. But it is also Biblical. And to tell someone to follow the example of Jesus (1Pe 2:21) and fail to tell them how this is possible (the indwelling, continually "energizing" Spirit - Php 2:13NLT), is to place them under the law and set them up for a spiritual exercise in futility! Imitators (3402)(mimetes) means one who follows. Mimetes basically means to copy or imitate someone's behavior and has many related words in English - "mime" (one who acts out an imitation of another person or animal), "pantomime" (a theater production which originally was without words), "mimeograph" (a machine which makes many copies from one stencil). Webster says that to imitate means to follow as a pattern, model, or example; to be or appear like. The1828 Websters even says in the definition of imitate that... We should seek the best models to imitate, and in morals and piety, it is our duty to imitate the example of our Savior. (Reference) Writing to the saints at Corinth Paul said... I exhort you therefore, be imitators of me. (1Cor 4:16) Be (present imperative) imitators of me, just as I also am of Christ. (1Cor 11:1) Similarly Paul commanded the predominantly Gentile believers in Ephesus to... Be (present imperative) imitators of God, as beloved children (Ephesians 5:1-note) The writer of Hebrews exhorted his predominantly Jewish audience... that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. (Heb 6:12-note) In ancient Greek mimetes referred to imitation. Aristotle used the word to describe how people imitated animals, postulating that at the beginning of civilization men learned from animals, e.g., weaving and spinning from spiders, and house-building from swallows! W. Bauder - Very early on (in Democritus of the pre-Socratics) the words were used to express ethical demands made on men. One should take as one's model the boldness of a hero, or one should imitate the good example of one's teacher or parents... The Rabbis were the first to speak of imitation of God in the sense of developing the image of God in men. In the Pseudepigrapha in addition to the exhortation to imitate men of outstanding character (Test. Ben. 3:1; 4:1) one can also find the thought of the imitation of God (i.e. keeping his commands, Test. Ash. 4:3) and of particular characteristics of God (Aristeas 188, 210, 280 f.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Teachers based their whole educational procedure on imitation, as students imitated the behavior of teachers. Slowly the idea developed that people should imitate the gods, and Plato emphasized this. Joyfully following Jesus the Lord And trusting His lead every day Makes us examples that others can see To follow when trials come their way. —Sper Others should imitate us only as far as we imitate Christ. The basic meaning of mimetes is seen in a mime. An English woman went to France to study under the famous mime artist, Marcel Marceau. All day he taught his students how to make the movements of mime, and each evening they went to see him perform. Their performances were marked indelibly by the style of the master. This is an excellent picture of a Christian who imitates the Lord by exposure to Him. A person who mimes acts a part with mimic gesture and action, usually without words. Let your actions speak louder than your words and then you will have a platform to proclaim the word of truth, the gospel. As believers in their message the Thessalonians began to pattern their lives after the example set by the missionaries. This fact rejoiced the heart of Paul as it was open evidence of the reality of the Thessalonian believers' conversion and therefore of their divine election. The Thessalonians had become third generation mimics of Christ. Christ is the first; Paul is the second; and the Thessalonians are the third. The Thessalonian believers imitated the Lord and Paul (Silvanus, Timothy) in that they responded to the gospel in spite of affliction. Note that Paul did not write what reportedly was said by one pastor "Do as I say; not as I do." Unfortunately this saying has characterized numerous preachers, many of whom have reputations as great teachers of God's Word. However, when their lives are measured by the Bible's qualifications for communication and character, such ministers come up woefully short. Make sure you mime the right model! As an African chief once said: A good example is the tallest kind of preaching. Be like Jesus, this my song, In the home and in the throng; Be like Jesus, all day long! I would be like Jesus. —Rowe Nothing is more attractive than being like Jesus. Jonathan Edwards was so concerned about the example which he set which others might imitate, that he framed the resolve to "never to do anything which I would be afraid to do if it were the last hour of my life." Find a man like this and become an imitator of him! Here is a secular quote that has more truth in it then we would like to believe (think of "spiritual children") "Children have never been very good at listening to their elders, but they have never failed to imitate them. They must, they have no other models. (James Baldwin) Our children watch and imitate The things we say and do; So if we imitate the Lord, They'll imitate Him too. —Sper Children may close their ears to advice, but their eyes are always open to example. As shown in the uses of mimetes below Scripture always uses this word in a positive sense. Richards writes that mimetes "is a call to reproduce in our own way of life (Ed: NOT by self effort but Spirit power, daily learning to yield our rights to Him, allowing Him to control us as we abide in the Vine Christ Jesus) those godly qualities that result from salvation and that we see in others. The idea is intimately linked with the thought that teachers and leaders ought to be clear, living examples of the practical implications of commitment to Jesus. (Richards, L O: Expository Dictionary of Bible Words: Regency) Mimetes is found 6 times in the NAS (always translated imitators (KJV has "followers") (1Cor 4:16+) I (Paul) exhort you (Corinthians) therefore, be (present imperative see our need to depend on the Holy Spirit to obey) imitators of me. (1 Cor 11:1) Be (present imperative see our need to depend on the Holy Spirit to obey) imitators of me (Corinthians are urged to imitate the self-sacrificing example of Paul and Christ), just as I also am of Christ. (Eph 5:1+) Therefore be (present imperative see our need to depend on the Holy Spirit to obey) imitators of God, as beloved children and walk (present imperative see our need to depend on the Holy Spirit to obey) in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. (Eph 5:2+) Comment: Just as God forgave us so we should forgive others Eph 4:32+) (1 Thes 1:6+) You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, (1Th 2:14+) For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea (the problems of the believers at Thessalonica among their fellow Gentiles were similar to those of the believers in Judea who were persecuted by Jews), for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, (Hebrews 6:11-12+) And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, 12 so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises. Be diligent just as OT saints like Abraham were, knowing that what has been promised will be fulfilled By the way, this verse provides ample reason for saints today to read biographies of saints of yesteryear. Imitators is perfectly illustrated by this section of Scripture for the Thessalonians followed the apostles' example especially by gladly enduring persecution (with joy) for the Gospel's sake and also (1Th 1:8) by sounding forth the gospel with others. Hiebert commenting on the use of mimetes in 1Thes 1:8 adds that Paul's description of the converts as mimitae (from which we get our English word mimic) does not imply that their conversion was artificial or insincere. It does not have the belittling connotation of our English derivative. It was no superficial or slavish copying of merely external resemblances. As De Boer well remarks, 'It was an imitation in the deep and basic sense of the word; it was a bringing to expression in their own lives of what they had seen and detected outside of themselves. It was a capturing of something they had witnessed around them and making it a part of themselves.' Clearly their conversion went beyond mere verbal profession. They actively began to express in their own lives the characteristics of this new life as they observed it in the lives of the missionaries. It was an imitation perfectly consistent with the development of their own selfhood within this new life. Such imitation demands moral effort (cp Ezek 36:27 where the first half speaks of the provision of divine power and the second half the necessity of personal responsibility). (Hiebert, D. Edmond: 1 & 2 Thessalonians) In 1Thes 1:8 Paul writes that the Thessalonians became imitators of us and of the Lord. So there he is holding up the lives of Silas and Timothy (1Th 1:1) as additional lives that worthy of following! Hiebert explains that "The order (us followed by the Lord) may at first strike us as startling, but it is the logical order. It is the natural order in the experience of converts on a new mission field. Even before the message of a missionary is fully understood or personally accepted, the hearers will observe the outworking of that message in the life of the missionary. And when the Spirit leads them to a personal acceptance of the message, the new converts naturally look to the missionary to learn how to live the Christian life. To reflect their message in their own lives is part of the work of missionaries." (Hiebert, D. Edmond: 1 & 2 Thessalonians) Pulpit Commentary - Christ not only died as a Sacrifice, but lived as an Example. He is the great Example Whom we must imitate, the Pattern of the new creation, the Original of which all believers are copies. Especially we must imitate Him in His patient endurance of suffering. The cross is ever the Christian's motto." Related Quotes: Christian Nestell Bovee - "We unconsciously imitate what pleases us and approximate to the characters we most admire." In his preface to the writings of Shakespeare, Samuel
1 Coríntios 11:1
MacArthur has a devotional entitled The Model of Witnessing (1Cor 11:1) - Christ is the perfect model to imitate in witnessing to others. First, He was available. Although there were times when He left the crowds, Jesus was regularly among the people, even when He was busy. Second, He wasn’t partial. Often Jesus was with common people, lepers, prostitutes, and tax collectors—those belonging to the lower classes socially and morally. But He also helped a Roman centurion, a man of dignity and stature (Matt. 8:5-13), and ministered to wealthy Jairus, whose daughter needed a miracle (Mark 5:22-24, 35-43). Jesus reflected the mind of God, who is no respecter of persons (Acts 10:34). Third, He was sensitive to the pain of others. In Mark 5, a lady with a hemorrhage for twelve years reached out and touched Christ’s garment. Jesus asked, “Who touched My garments?” (Mk 5:30) out of concern for her. Last, He secured a public confession from those who believed in Him, such as the blind man (John 9:1-41), and the Samaritan leper (Luke 17:11-19). Follow Christ’s example as you witness to others. (Truth for today : a daily touch of God's grace) One theologian said, “All people are created in the imago dei—the image of God. All believers are called to the imitatio Christi—the imitation of Christ.” While that sounds very spiritual, the truth is that many professing believers are far from "imitatio Christi" and more like "imitatio kosmos," (so to speak) imitators of the world. Followers (disciples) of Christ should follow Christ by imitating Him. Of course the only way to imitate Christ is to live by the same power source He lived by during His life. And what was His source of supernatural power? It was the Holy Spirit, Who symbolically anointed Him at His baptism thereby inaugurating His ministry (Mt 3:16-17), and then filling and leading Him into a time of trial and testing (Mt 4:1-2, Luke 4:1-2) and finally empowering Him for His revolutionary three and one half year ministry (Lk 4:14). You say, "But He was God, so surely He functioned as a Man in His divine power." Paul explains that He relinquished His divine prerogatives in His incarnation. In so doing He provided for us the perfect example of how a man should live before God. The first Adam failed and sinned, falling out of the Father's will. The Second Adam remained sinless and continually lived in perfect submission to His Father's will. In Acts 10:38 Peter gives us a summary or overview of Jesus' earthly ministry explaining "You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power (HIS SUPERNATURAL POWER), and how He went about (HIS SUPERNATURAL PRACTICE) doing good, and healing all who were oppressed by the devil; for God was with Him (HIS SUPERNATURAL PROVISION)." He gave us this example that we might follow in His steps, trusting not in our natural ability or fleshly power, but wholly leaning on the Spirit's provision and power to enable us to walk as more than conquerors in Christ, in the "Imitatio Christi." We see this pattern repeatedly in the New Testament God's call for believers to "be imitators" ultimately of Jesus, the perfect example of the perfect Man... 1 Cor 4:16 (commentary) Therefore (based on what he has just said - see Taylor's discussion) I exhort you , be imitators of me. Mark Taylor has an insightful note on 1Cor 4:16 and the verses in the preceding context - There is a significant connection between Paul’s description of suffering and the teaching of Jesus at this point, which paves the way for the exhortation of imitation in 4:16-17. Paul’s catalog of tribulations puts Christian values in stark contrast to worldly values. The world’s opinion of the apostles may be summed up in two phrases, translated by the NIV as “scum of the earth” and “refuse of the world,” terms used metaphorically for anything contemptible. Apostles were regarded by the world as the most detestable of all people, but, as such, the apostles incarnated the scandal of the cross..... The focus of 1Cor 4:14-17, which is closely linked to 1Cor 4:6-13, is apostolic imitation. To this point in the argument Paul has established that his ministry among them embodied the wisdom of God (1Cor 2:1-5,13-16; 3:10), that he and other apostles are living examples of Christ crucified (Ed: cf Gal 2:20) (1Cor 4:9-13)..... In light of all that Paul has argued to this point in the letter and in light of his role as the founder of the church in Corinth, their father in the Gospel, he has established his right to say (literally), “Become imitators of me.” He has not written to shame but to admonish (1Cor 4:14). But how are they to imitate Paul? 1Cor 4:17 explains that it has to do with his way of life in Christ. The most immediate example (Ed: The context) is 1Cor 4:9-13, which includes not only the reality of suffering for the Gospel but also the proper response to those who inflict it (4:12-13) (Ed: Compare Peter's exhortation regarding suffering for doing right in 1Pe 2:20-21 and the proper response to unjust suffering in 1Pe 2:22-23). To imitate Paul would be to walk in the way of humility and suffering and godliness for the cause of Christ. Imitation is not the same as saying, “I belong to Paul!” Rather, Paul wants them to incarnate the cross (Ed: Which recalls Paul's famous declaration in Galatians 2:20. And so Paul is calling the readers to imitate the crucified life in their daily experience. All believers have been crucified with Christ positionally but it is quite another thing to live it out in our daily lives as Jesus advocated in Mk 8:34-35, Lk 9:23), to live out their Christian identity in a real and meaningful way, to become true disciples of Christ. This teaching, Paul claims, is universal to all the churches and not specific only to the church at Corinth (see also 1Cor 7:17; 11:16; 14:33-36). There was a consistency of apostolic teaching and expectation of imitation in all the churches (Ed: Nor was Paul the only apostle who exhorted the saints to be imitators of Christ - e.g. Peter in 1Pe 2:21 and John in 1Jn 2:6). Paul’s sending Timothy was not a special case in the sense that unusual demands would be made of the Corinthians. The Corinthians are part of a greater whole (cf. 1 Cor 1:1-2).....Paul himself plans to visit Corinth in person (1Cor 4:18-21), but until he comes he wants Timothy’s actual presence in Corinth to remind them of his pattern of life in Christ. The implication that “presence” is a necessary component of “imitation” is hard to miss. (1 Corinthians - New American Commentary) Comment: Paul's exhortation is clearly synonymous with a call to discipleship, for a disciple was to follow his teacher and ultimately to imitate him. (See 2Ti 3:10) As an aside, as Taylor alludes to above, it is difficult to imitate someone without being in their presence. Php 3:17+ Brethren, join (more literally "become followers" - present imperative = an "opportunity" to jettison self-reliance and rely on the Spirit) in following my example, and observe those who walk according to the pattern you have in us. John 13:15 “For I gave you an example that you also should do as I did to you. Ephesians 5:1-2+Therefore be (present imperative see our need to depend on the Holy Spirit to obey) imitators of God, as beloved children; 2 and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. 1 John 2:6+ the one who says he abides in Him ought (not maybe but is obligated) himself to walk in the same manner as He walked. How many of us could say - "My life is the book from which I want you to learn?'' or "My life agrees with my teaching''? If we would desire to be men who make disciples able to make disciples, then we need to be able to confidently declare to them "Be imitators of me, just as I am of Jesus." This is also a good pattern for any spiritual activity we do (or any praise we receive for so doing) -- to point away from ourselves and to Christ! As a corollary, it is not wrong to follow the example of a man, as long as that man is following Christ! Leon
1 Coríntios 11:1
MacArthur - Paul closes this section, which in thought extends into chapter 11, with a practical suggestion for following the principles of Christian liberty. Because the apostle lived in such a way as to please all men in all things, not seeking [his] own profit, but the profit of the many, that they may be saved, he could safely tell the Corinthians to follow his example. He had lived and ministered in Corinth for eighteen months, and the believers there knew him well. “You remember how I lived when I was with you,” he is saying. “Live like that yourselves.” Paul’s goal was to bring people to salvation. He was willing to set aside anything for that (cf. 1Cor 9:19–23). The reason Paul was so confident and successful in his Christian living in general, and in the responsible use of his Christian liberty in particular, was that he was an imitator of Christ, the supreme example of One who set aside His rights for the sake of others, the One who “emptied Himself, taking the form of a bond–servant” and “humbled Himself by becoming obedient to the point of death” (Phil. 2:7–8). Paul called the Corinthians to imitate him as he imitated the God–glorifying condescension of Christ (cf. 4:16; Phil. 3:17). (1Corinthians, MacArthur New Testament Commentary). John Butler - The copying of Paul. “Be ye followers of me, even as I also am of Christ” (I Corinthians 11:1). In view of the problem in Corinth of being man followers, it is important to understand that the word “followers” here means imitators. Paul wanted the believers to imitate him even as he imitated Christ. Earlier Paul requested the same thing (I Corinthians 4:16). Paul was not soliciting a group of followers. He only wanted the believers to conduct themselves as he conducted himself in imitating Christ. Not many men can say this. Most men are like the religious leaders of Christ’s day of whom Christ said to do as these leaders say, but do not behave as they do (Matthew 23:3). (Analytical Bible Expositor: I & II Corinthians) Expositor's Greek - Paul’s personal example played a large part in his argument (9); it is fitting he should refer to it in summing up. Roy Ciampa - Christ’s example of putting the needs of others before his own freedom or rights, and especially of doing whatever is necessary to secure their salvation (see again the preceding verse), was clearly the motivating force behind Paul’s own approach to ministry as he has described it to the Corinthians and promoted it as a model for them to follow. (Pillar New Testament Commentary) Pulpit Commentary on 1Cor 11:1—Followers of me; rather, imitators of me; follow herein my example, as I follow Christ’s. What Christ’s example was, in that he too “pleased not himself,” he sets forth in Rom. 15:1–3; and the general principle of self-abnegation for the sake of others in Phil. 2:4–8. This verse ought to be included in ch. 10. It sums up the whole argument, and explains the long digression of ch. 9. As I also am of Christ. This limits the reference to his own example. I only ask you to imitate me in points in which I imitate Christ. Richard Pratt on 1Cor 11:1 - Paul’s commitment to seeking the salvation of the lost led him to subjugate his personal preferences and freedoms to the good of others. As a result of the consistency with which Paul fulfilled this service, he felt capable of encouraging the Corinthians to follow his example as he followed the example of Christ. Christ gave up his freedom and honor, humbling himself to the point of death on a cross, in order to save others (Phil. 2:5–8). Paul encouraged the Corinthians to remember Christ’s great sacrifice as the perfect model of love and concern for others (see Eph. 4:32–5:1). (I & II Corinthians, Holman New Testament Commentary) Bruce Barton on 1Cor 11:1 - This verse belongs at the conclusion of chapter 10, not at the beginning of chapter 11, where it has been traditionally placed. Paul had just told the Corinthians that his goal was to seek the good of others, not himself. In this regard, Paul called upon them to imitate him. Elsewhere Paul had encouraged the believers to imitate him. In 1Cor 4:15–16, he had stated, “For even if you had ten thousand others to teach you about Christ, you have only one spiritual father. For I became your father in Christ Jesus when I preached the Good News to you. So I ask you to follow my example and do as I do” (NLT, see commentary on 1Cor 4:14–16; see also Eph 5:1; 1Th 1:6; 1Th 2:14). As in chapter 4, Paul’s words were not prideful. He had just spent three chapters explaining how the Corinthian believers needed to deal with the issue of eating meat that had been offered to idols. His conclusion of the matter balanced freedom in Christ with responsibility to love the “weaker” believers. All Christians should be so focused on bringing others to Christ that nothing stands in the way of that goal. Paul followed his own advice (see 1Cor 8:13; 10:33) and encouraged the believers to follow his example. The reason they could do so? Because he followed Christ’s example—just as I also imitate Christ. The New Testament places strong emphasis on imitating leaders. (1 & 2 Corinthians, Life Application Bible Commentary) Barton on IMITATION - Why did Paul say, “Imitate me” (1Cor 11:1)? Paul wasn’t being arrogant—he did not think of himself as sinless. He had already introduced them to the Messiah; now he wanted them to follow his example. The Corinthian believers did not know much about the life and ministry of Christ. Paul could not tell them to imitate Jesus because the Gospels had not yet been written, so they knew little of what Jesus was like. The best way to point these new Christians to Christ was to point them to a Christian whom they trusted (see also Galatians 4:12; Philippians 3:17; 1Th 1:6; 2:14; 2 Thessalonians 3:7, 9). Paul had lived in Corinth almost two years and had built a relationship of trust with many of these new believers. Even today, God’s Spirit still uses the faithful lives of Christians alongside the Scriptures to help people understand and follow Christ. Watch how faithful Christians live and, in the light of Scripture, pattern your conduct after theirs. (Ibid) ESV Study Bible - God has designed the Christian life so that much of one’s progress comes through imitating other Christians, imperfect though they be (cf. 11:1; Phil. 3:17; 2 Thess. 3:7; 1 Tim. 4:12; Titus 2:7; 1 Pet. 5:3). (Crossway) Charles