1 Coríntios 6

1 Coríntios 6:18

Wesley - "If you would judge of the lawfulness or the unlawfulness of pleasure, then take this simple rule: Whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, and takes off the relish of spiritual things—that to you is sin. Sin (265) (hamartema = the suffix "-ma" speaks of the result, in this case the result of hamartia [word study] or sin) describes the thought, word or deed by someone which violates the will of God. Hamartema is sin as the act or result of the principle of sin. A wrong doing. BDAG states that hamartema has meanings ranging from involuntary mistake to serious moral default. Trench writes that hamartema "differs from hamartia in that it “is never sin regarded as sinfulness, or as the act of sinning, but only sin contemplated in its separate outcomings and deeds of disobedience to a divine law.” Friberg states that hamartema is "strictly error, fault; as an offense against law, incurring guilt because of its wrong intent - sin, sinful act, wrongdoing." (Friberg, T., Friberg, B., & Miller, N. F. Analytical Lexicon of the Greek New Testament. Baker Academic) NIDNTT says that in classic Greek.. hamartano (Homer onwards) originally meant to miss, miss the mark, lose, not share in something, be mistaken. The Gk. view of a mistake is intellectually orientated. hamartano is the result of some agnoia, ignorance. The cognate noun is hamartia (Aeschylus onwards), mistake, failure to reach a goal (chiefly a spiritual one). The result of such action is hamartema, failure, mistake, offense, committed against friends, against one’s own body, etc. From these was derived (in the 5th cent. B.C.) the adj. and noun hamartolos, that thing or person that fails; in Aristophanes it occurs as a barbarism used with a deprecatory and ironic ring. hamartetikos (the better form) is also uncommon and late. The root hamart-, with its meaning of fail, produced many popular compounds, e.g. hamartinoos, madman. In the Gk.-speaking world the noun hamartema prevailed over the vb. hamartano. In the Gk.-speaking world the noun hamartema prevailed over the verb hamartano. Aristotle placed it between adikema, injustice, and atychema, misfortune, as an offense against the prevailing order, but one without an evil intention, i.e. without kakia, evil, wickedness (Eth. Nic. 5, 8, 1135b 18). Thus it was also used in legal language of deliberate offenses. hamartia becomes a collective term with a relatively indefinite sense: offending against right feeling. It can mean anything from stupidity to law-breaking, anything that offends against the orthon, the right, that does not conform to the dominant ethic, to the respect due to social order and to the polis. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Hamartema - 4x in 4v - Mark 3:28, 29; Ro 3:25-note; 1Cor 6:18 Mark 3:28 "Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; Mark 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin "-- NET Bible Note: This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan's power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit's work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus' warning. On this last point see W. W. Wessel, "Mark," EBC 8:645–46. (Mark 3 NET Bible Note) (Bolding Added) Romans 3:25-note Whom (Christ) God displayed publicly as a propitiation (hilasterion) in His blood through faith. This was to demonstrate His righteousness, because in the forbearance (anoche) of God He passed over the sins previously committed; 1 Corinthians 6:18 Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. Commits (4160) (poieo) conveys the basic meaning of to produce something material (to make). The idea is to to undertake or do something that brings about an event, state, or condition. In this context the idea clearly is to undertake to fulfill my will, not God's perfect will. Outside (1622) (ektos) means out of instead of within. It is the outside surface of something as in Mt 23:36. The sense of ektos in this verse is independent of. BDAG writes that ektos in this verse refers to the fact that "sin in general, apart from fornication remains outside the body, since sexual immorality pollutes the body itself." Body (4983) (soma) refers to the organized physical substance of an animal or plant either living or dead. The frame of an animal; the material substance of an animal.