1 Corinthians 11:27-34

| 1 Cor 11 |

27 a Whoever, therefore, eats the bread or drinks the cup of the Lord b in an unworthy manner will be guilty concerning c the body and blood of the Lord. 28 d Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some e have died. [1] 31 f But if we judged [2] ourselves truly, we would not be judged. 32 But when we are judged by the Lord, g we are disciplined [3] so that we may not be h condemned along with the world.

33 So then, my brothers, [4] when you come together to eat, wait for [5] one another— 34 i if anyone is hungry, j let him eat at home—so that when you come together it will not be for judgment. About the other things k I will give directions l when I come.

Matthew 7:6

| Matt 7 |

6 v “Do not give w dogs what is holy, and do not throw your x pearls before pigs, lest they trample them underfoot and turn to attack you.

1 Corinthians 5

|

Sexual Immorality Defiles the Church

5 It is actually reported that there is w sexual immorality among you, and of a kind that is not tolerated even among pagans, x for a man has his father's wife. 2 And y you are arrogant! Ought you z not rather to mourn? Let him who has done this be removed from among you.

3 For though a absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. 4 When you are assembled b in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, 5 you are c to deliver this man to Satan for the destruction of the flesh, so d that his spirit may be saved e in the day of the Lord. [6]

6 f Your boasting is not good. Do you not know that g a little leaven leavens the whole lump? 7 Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. 8 Let us therefore celebrate the festival, h not with the old leaven, i the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

9 I wrote to you in my letter j not to associate with sexually immoral people— 10 k not at all meaning l the sexually immoral of this world, or the greedy and swindlers, or idolaters, m since then you would need to go out of the world. 11 But now I am writing to you not to associate with anyone n who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler—not even to eat with such a one. 12 For what have I to do with judging o outsiders? p Is it not those inside the church whom you are to judge? 13 God judges [7] those outside. q “Purge the evil person from among you.”

Jude 1:23

| Jude 1 |

23 save others by a snatching them out of b the fire; to others show mercy c with fear, hating even d the garment [8] stained by the flesh.

1 Timothy 5:22

| 1 Tim 5 |

22 i Do not be hasty in the j laying on of hands, nor k take part in the sins of others; keep yourself pure.

Translation Notes

[1] 11:30 Greek have fallen asleep (as in 15:6, 20)
[2] 11:31 Or discerned
[3] 11:32 Or when we are judged we are being disciplined by the Lord
[4] 11:33 Or brothers and sisters
[5] 11:33 Or share with
[6] 5:5 Some manuscripts add Jesus
[7] 5:13 Or will judge
[8] 1:23 Greek chiton, a long garment worn under the cloak next to the skin

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Matt. 5:1–7:29 The Authoritative Message of the Messiah: Kingdom Life for His Disciples. This is the first of five major discourses in Matthew (chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God's moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age. The sermon, commonly called the “Sermon on the Mount,” is probably a summary of a longer message, but the structure is a unified whole. It has similarities to the “Sermon on the Plain” in Luke 6:17–49, but there are also significant differences. The three main theories about their relationship are: (1) they record the same sermon but Matthew and Luke give summaries that report different sections and emphases; (2) they record two different sermons, given on different occasions but repeating much of the same content, as itinerant preachers often do; and (3) either Matthew or Luke, or both, have collected sayings that Jesus gave on different occasions and put them together in a sermon format. View (3) seems to make Matthew's presentation of this as a single historical event untruthful (cf. Matt. 5:1–2 with 7:28–29; 8:1; and Luke 6:17, 20 with Luke 7:1), and evangelical commentators have not generally adopted it. Views (1) and (2) are both possible, and it is difficult to decide between them.

Matt. 6:1–7:12 The Development of Kingdom Life in the Real World. Jesus sets forth principles for spirituality in religious life (6:1–18), everyday life (6:19–34), and community relationships (7:1–12).

Matt. 7:1–12 Jesus moves from personal temptations to interpersonal temptations. He warns against inappropriate judging (vv. 1–5) and commends appropriate evaluation (v. 6). He then looks at God's guidance as the source of the believer's stability in relationship to others (vv. 7–12).

Matt. 7:6 In the ancient world, dogs lived in squalor and scavenged the streets for food (Ps. 59:14–15). Jews considered them unclean and used the term to describe those apart from, or enemies of, Israel's covenant community (cf. 1 Sam. 17:43; Ps. 22:16; Prov. 26:11). Pigs were rejected by Jews, probably because they too were scavenging animals, and they were unclean according to OT law. Pearls symbolize the great value of the message of the kingdom of heaven (cf. Matt. 13:45–46). Believers are to be merciful, forgiving, and slow to judge (7:1–5), yet they should wisely discern the true character of people and not indefinitely continue proclaiming the gospel to those who adamantly reject it, so that they can move on and proclaim the gospel to others (cf. 10:14; also Acts 13:46; 18:6; Titus 3:10–11).