1 Coríntios 6
William Barclay · Citado em PreceptAustin
1 Coríntios 6
Barclay says "The word used comes from a word (methos) which signifies uncontrolled drinking. Even little children in ancient Greece drank wine; the name for breakfast is akratisma and it consisted of bread dipped in wine. The universality of wine drinking was of course due to the inadequate water-supplies. But normally the Greeks were sober people, for their drink was three parts of wine mixed with two of water. But in luxury-loving Corinth uncontrolled drunkenness abounded." (Barclay's Daily Study Bible) Drunkard (3183)(methusos) drunkard (used of both men and women); drunken, intoxicated: Only 2x in NT 1 Co. 5:11; 1 Co. 6:10 Nor revilers - Revilers are those who destroy with their tongues; they wound with words. God does not consider their sin to be mild, because it comes from hearts full of hate and causes misery, pain, and despair in the lives of those it attacks. Revilers (3183)(loidoros - see verb loidoreo) as one who intentionally abuses another with speech - reviler, slanderer, abusive person. TDNT - This common word group has the secular sense of reproach, insult, calumny, and even blasphemy. In the LXX it carries the nuance of wrangling, angry remonstrance, or chiding as well as the more usual calumny. Philo has it for mockery or invective. In the NT the verb occurs four times and the noun and adjective twice each. "It means to go behind somebody’s back with a rumor or a lie and tear down their reputation to somebody else." (Barber) Only 3x in NT 1 Co. 5:11; 1 Co. 6:10 Nor swindlers - Swindlers are thieves who steal indirectly. They take unfair advantage of others to promote their own financial gain. Extortioners, embezzlers, confidence men, promoters of defective merchandise and services, false advertisers, and many other types of swindlers are as common to our day as to Paul’s. Swindlers (727) harpax from harpazo - to seize, catch away, word for the "rapture") means grasping, violently greedy, robber, swindler. One who uses force and violence in stealing. In some contexts it means ravenous (Mt 7:15+, Lxx Gen 49:27). Swindlers were prohibited in the 10 Commandments (Ex 20:15) Robbers did this to people and so did the tax collectors, but the Pharisees did this, too. They would pressure those who were weak or widows to surrender their possessions through ruthless, scheming tactics (see Mt 23:14). "The word “swindler” means to seize. It’s one who secretly steals from another. The word picture is of a wolf that preys upon other animals. That’s the kind of mind-set. Somebody always preying on somebody to see if he can get a buck out of them or to swindle them in some way."(Wayne Barber) Harpax - ravenous(1), swindler(1), swindlers(3) - Matt. 7:15; Lk. 18:11; 1 Co. 5:10; 1 Co. 5:11; 1 Co. 6:10 Will inherit the kingdom of God - The Kingdom of God implies a King and His Name is Jesus (Rev 19:16+) and in all who placed their faith in Him, He is to reign over their lives (May our daily prayer be Lord reign in me. Amen), their will being surrendered to and encompassed by His will, which is good and acceptable and perfect (Ro 12:2+). So Paul again repeats this phrase for emphasis enclosing his vice list in "bookends." Then he goes to the next shelf of the "divine library" and explains the victory in Christ over the vice list! Hallelujah! Thank You Jesus our Savior forever! Amen. A T
1 Coríntios 6
Barclay adds that "The greatest building in Corinth was the Temple of Aphrodite, the goddess of love, where idolatry and immorality flourished side by side. Idolatry is a grim example of what happens when we try to make religion easier. An idol did not begin by being a god; it began by being a symbol of a god; its function was to make the worship of the god easier by providing some object in which his presence was localized. But very soon men began to worship not the god behind the idol but the idol itself. It is one of the chronic dangers of life that men will come to worship the symbol rather than the reality behind it." (Barclay's Daily Study Bible) Idolaters (1496) eidololatres from eidolon = idol, image, a phantom or likeness [from eidos = form, appearance, literally that which is seen from eido = to see] + látris = servant, worshiper) (see study of eidololatreia) (See multiple Bile dictionary articles on idolatry) is literally an image worshipper or one who serves idols or images representative of false gods. Idolatry is the worship of something created which is in direct opposition to the worship of the Creator Himself. Ultimately it is placing anything in the place of God, Who alone deserves the right to be number one in our focus. Originally, a physical idol helped visualize the god it represented but later people worshipped the physical object itself (Ro 1:19; 20; 21; 22; 23, 24+; +; +). It is notable that idolatry and immorality are often seen together in the same Scriptural context and Romans 1:22-24 explains why this is so, Paul writing Professing to be wise, they became fools, 23 and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures (AKA IDOLATRY). 24+ Therefore (TERM OF CONCLUSION - in this case it is God's conclusion!) God gave them over (paradidomi - GAVE OVER TO THE POWER) in the lusts of their hearts to impurity, so that (TERM OF PURPOSE = PURPOSE OF GOD GIVING OVER!) their bodies would be dishonored among them (IMMORALITY)." 🙏 THOUGHT - Anything that comes between us and God and we worship more than God becomes our idol! But Paul is teaching us that the downward spiral in sin does not stop with idolatry, for God Himself sees to it that idol worshipers will be given over to their powerful sin nature and in this way IDOLATERS become IMMORALITY PRACTITIONERS! It it any wonder that more that one NT writer issues strong commands (not suggestions) regarding idols! (read 1Co 10:14, 1Jn 5:21) When was the last time you had an "Idol Checkup." We get annual physical exams to stay physically healthy. How much more important that we get frequent (far more often than annual) "Idol Checkups" so that we might remain spiritually "healthy!" If you haven't had an "Idol Checkup" in a while, then you might consider praying Ps 139:23,24. Your enjoyment of eternity will be better for doing this! What is the definition of idolatry? | GotQuestions.org Idol, Idolatry - Baker's Evangelical Dictionary of Biblical Theology Idolatry - International Standard Bible Encyclopedia International Standard Bible Encyclopedia Idolatry Kitto Biblical Cyclopedia Idolatry McClintock and Strong's Bible Encyclopedia Idolatry Nor adulterers - The Greek word is moichos (cf moichalis = adulteress) describes one who is unfaithful to a spouse. Figuratively, moichos describes one who is faithless toward God. Nor effeminate (NIV - male prostitutes - malakos) God’s unique creation, those created in His own image, were created “male and female” (Ge 1:27), and the Lord strictly forbids the two roles to be blurred, much less exchanged. “A woman shall not wear man’s clothing, nor shall a man put on a woman’s clothing; for whoever does these things is an abomination to the Lord your God” (Deut. 22:5). The Hebrew terms in that verse indicate more than clothing, and include any tool, implement, or apparatus. Nor homosexuals (arsenokoites) - KJV has "nor abusers of themselves with mankind." William Barclay writes: "This sin had swept like a cancer through Greek life and from Greece, invaded Rome. We can scarcely realize how riddled the ancient world was with it. Even so great a man as Socrates practised it; Plato’s dialogue The Symposium is always said to be one of the greatest works on love in the world, but its subject is not natural but unnatural love. Fourteen out of the first fifteen Roman Emperors practised unnatural vice. At this very time Nero was emperor. He had taken a boy called Sporus and had him castrated. He then married him with a full marriage ceremony and took him home in procession to his palace and lived with him as wife. With an incredible viciousness, Nero had himself married a man called Pythagoras and called him his husband. When Nero was eliminated and Otho came to the throne one of the first things he did was to take possession of Sporus. Much later, the Emperor Hadrian’s name was associated with a Bithynian youth called Antinous. He lived with him inseparably, and, when he died, he deified him and covered the world with his statues and immortalised his sin by calling a star after him. In this particular vice, in the time of the Early Church, the world was lost to shame; and there can be little doubt that this was one of the main causes of its degeneracy and the final collapse of its civilization. (Barclay's Daily Study Bible) Related Resources: Homosexuality and the Old Testament BSAC 140:559 (Jul 1983) P. Michael Ukleja Homosexuality in the New Testament BSAC 140:560 (Oct 1983) P. Michael Ukleja Biology Homosexuality & Moral Culpability - Cole College Press Commentary - Generally speaking pederasty was a widespread phenomenon in Greek and later Roman society. These sexual experiences were a typical part of a young boy’s education and were practiced by leading thinkers such as Plato as well as later by many Emperors of the Roman Empire. Even though this type of relationship had both pedagogical and emotional facets, it would be exceedingly anachronistic to think that these homoerotic relationship and experiences with boys were based upon “Platonic love.” The classical scholar K.J. Dover makes this very point in a candid observation when he remarked, "It was taken for granted in the Classical period that a man was sexually attracted by a good-looking younger male, and no Greek who said that he was ‘in love’ would have taken it amiss if his hearers assumed without further enquiry that he was in love with a boy and that he desired more than anything to ejaculate in or on the boy’s body. I put the matter in these coarse and clinical terms to preclude any misapprehension arising from modern application of the expression ‘Platonic love’ or from Greek euphemism." William Barclay: After this dreadful catalogue of vices, natural and unnatural, comes Paul’s shout of triumph “and such were some of you.” The proof of Christianity lay in its power. It could take the dregs of humanity and make them into men. It could take men lost to shame and make them sons of God. There were in Corinth, and all over the world, men who were living proofs of the re-creating power of Christ. (Barclay's Daily Study Bible) Seneca, a contemporary of Paul, cries out that what men want is “a hand let down to lift them up.” “Men,” he declared, “are overwhelmingly conscious of their weakness in necessary things.” “Men love their vices,” he said with a kind of despair, “and hate them at one and the same time.” He called himself a homo non tolerabilis, a man not to be tolerated. Into this world, conscious of a tide of decadence that nothing could stop, there came the radiant power of Christianity, which was triumphantly able to make all things new. Matthew Henry has some excellent comments on these 1 Cor 6:9-11): The Corinthians are warned against many great evils, of which they had formerly been guilty. There is much force in these inquiries, when we consider that they were addressed to a people puffed up with a fancy of their being above others in wisdom and knowledge. All unrighteousness is sin; all reigning sin, nay, every actual sin, committed with design, and not repented of, shuts out of the kingdom of heaven. Be not deceived. Men are very much inclined to flatter themselves that they may live in sin, yet die in Christ, and go to heaven. But we cannot hope to sow to the flesh, and reap everlasting life. They are reminded what a change the gospel and grace of God had made in them. The blood of Christ, and the washing of regeneration, can take away all guilt. Our justification is owing to the suffering and merit of Christ; our sanctification to the working of the Holy Spirit; but both go together. All who are made righteous in the sight of God, are made holy by the grace of God. D L Moody - IT is clear that idolaters are not going to enter the kingdom of God. I may make an idol of my business; I may make an idol of the wife of my bosom; I may make idols of my children. I do not think you need go to heathen countries to find men guilty of idolatry. Anything that comes between me and God is an idol—anything, I don’t care what it is; business is all right in its place, and there is no danger of my loving my family too much if I love God more; but God must have the first place; and if He has not, then the idol is set up......NOTICE that the covetous are named between thieves and drunkards. We lock up thieves, and have no mercy on them. We loathe drunkards, and consider them great sinners against the law of God as well as the law of the land. Yet there is far more said in the Bible against covetousness than against either stealing or drunkenness. Effeminate (3120) malakos carries a rich range of meaning that moves from the physical realm into moral and spiritual characterization, and its force in Scripture depends heavily on that progression. At its most basic level, malakos means “soft” or “pliable to the touch.” In classical Greek and everyday usage, it described tangible objects—especially fine clothing of delicate texture. This is the sense used by Jesus in Matthew 11:8 and Luke 7:25, where “soft garments” distinguish those living in luxury from the rugged austerity of John the Baptist. The idea here is not moral failure, but refinement, delicacy, and comfort, things associated with wealth and ease rather than hardship. From that literal meaning developed a figurative extension applied to character. Just as something physically soft lacks firmness, so a person described as malakos came to signify one who is morally weak, lacking discipline, or given over to indulgence. Greek writers used the term broadly for those who were self-indulgent, pleasure-driven, or unwilling to endure hardship. In this sense, the word points to a life ruled by the senses rather than by virtue—what later writers describe as voluptuousness or addiction to fleshly desires. This moral weakening becomes even more specific in certain contexts, especially in Greco-Roman culture, where malakos was used of males who took a passive, feminized role in sexual relationships. In that cultural framework, the word described not merely outward mannerisms but a yielding of one’s body in a way considered contrary to nature and order, often associated with exploitation or moral degradation. Thus, it could denote what classical sources call a catamite—one who submits passively in a same-sex act. In 1 Corinthians 6:9+, the Apostle Paul uses the plural malakoi in a vice list describing those whose lives are characterized by unrepentant sin: “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate (malakoi), nor homosexuals…” Here, malakoi stands alongside ἀρσενοκοῖται (arsenokoitai), a term referring to the active participant in homosexual acts. Together, the pairing reflects both sides of such behavior as understood in that cultural and linguistic context. However, the meaning of malakoi should not be reduced narrowly to one act alone. Its broader moral sense still underlies Paul’s usage as a condition of moral softness, surrender to sensuality, and lack of self-control, expressed in this case in sexual behavior. Importantly, the word also carries a spiritual implication beyond the specific behavior. Scripture consistently calls believers to strength, steadfastness, and self-control “Be on the alert, stand firm in the faith, act like men, be strong” (1 Corinthians 16:13). “Discipline yourself for the purpose of godliness” (1 Timothy 4:7). In contrast, malakos represents the opposite disposition, a life that is easily swayed, governed by appetite, and unwilling to resist sin. It is not merely about external conduct but about an inner posture of yielding to the flesh rather than submitting to God (cf. Romans 6:12–13). In summary, malakos moves from physical softness → moral weakness → sensual indulgence → specific sexual passivity in a sinful context. In 1 Corinthians 6:9, it functions as a morally charged term describing those whose lives are marked by unrestrained, self-indulgent softness, particularly manifested in sexual sin, and stands as a warning that such patterns, when unrepented, are incompatible with inheriting the kingdom of God (cf. Galatians 5:19–21). Rob
1 Coríntios 6
Barclay says that "The ancient world was cursed with them. Houses were easy to break into. The robbers particularly haunted two places—the public baths and the public gymnasia where they stole the clothes of those who were washing or exercising themselves. It was common to kidnap slaves who had special gifts. The state of the law shows how serious this problem was. There were three kinds of theft punishable by death: (i) Theft to the value of more than 50 drachmae, that is, about £2. (ii) Theft from the baths, the gymnasia and the ports and harbours to the value of 10 drachmae, that is about 40 pence. (iii) Theft of anything by night. The Christian lived in the middle of a pilfering population." (Barclay's Daily Study Bible) Thieves (2812)(kleptes from klepto = steal; kleptomaniac) is a stealer or thief who acts with stealth or subterfuge. The kleptes steals by fraud and in secret (Mt 24:43; Jn 12:6) whereas the robber or lestes steals by violence and openly. The NT uses kleptes in a figurative sense to describe the false teachers and deceivers who "steal" men away from the truth. In the present context kleptes is used as a figure of speech ("like a thief" - see term of comparison = simile) to describe the sudden and unexpected appearance of the Day of the Lord. Nor the covetous - This was a component of the "leaven" in 1 Cor 5:10-11+ which was to be removed from the congregation (1 Cor 5:13+). The idea of the word is rapacious = excessively grasping. The Greeks defined it as “the spirit which is always reaching after more and grabbing that to which it has no right.” It is aggressive getting. It is not the miser’s spirit, for it aimed to get in order to spend, so that it could live in more luxury and greater pleasure; and it cared not over whom it took advantage so long as it could get. Covetous (4123) pleonektes from pleonekteo = to be covetous in turn from pleíon = more + écho = have) describes one who is "grasping", one who wants more, one who is always eager for more and especially for what belongs to someone else. Greedy for gain. One who desires to have more than is due. The Greeks defined pleonektes as “the spirit which is always reaching after more and grabbing that to which it has no right.” It is aggressive getting. It is not the miser’s spirit, for it aimed to get in order to spend, so that it could live in more luxury and greater pleasure and it cared not over whom it took advantage so long as it could get.
1 Coríntios 6:18
Barclay has an interesting historical note to put Paul's teaching in the proper cultural context writing that Chastity was the one completely new virtue which Christianity brought into the world. In the ancient world sexual relationships before marriage and outside marriage were the normal and accepted practice. The sexual appetite was regarded as a thing to be gratified, not to be controlled. That is an attitude which is not unfamiliar today, although often it is supported by specious arguments. The Christian ethic insists on chastity, regarding the physical relationship between the sexes as something so precious that indiscriminate use of it in the end spoils it." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Paul has another "vice" list (notice again what heads up the list) in Galatians writing that the deeds of the flesh are evident, which are: immorality (porneia), impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you just as I have forewarned you that those who practice (present tense = continually, as their lifestyle; yes, believers can still commit these sins but they grieve when they do and the sins are not their continual practice. Paul is not speaking of perfection but of the general "direction" of our lives. If our life has never demonstrated a "change of direction" then we would be wise to ponder 2Cor 13:5 regarding which Criswell says "This verse is not intended to rob believers of the assurance and security of their salvation. It is, however, intended as a warning to those who would follow false teaching and adopt a life-style that is inconsistent with the message of reconciliation [cf. 2Cor 12:20, 21]. To persist in either activity is a cause for serious introspection and a testing to see whether or not one is truly "in the faith.") such things shall not inherit the kingdom of God. (Gal 5:19, 20, 21-notes). John records a similar warning writing "for the cowardly and unbelieving and abominable and murderers and immoral persons (related noun pornos) and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death. (Re 21:8-note)
1 Coríntios 6:18
Barclay: Strenuously avoid fornication at all times. Every sin which a man may commit is external to his body; but the man who commits fornication sins against his own body. (Westminster Press) Berkley: Shun sexual immorality. All other sin a person commits outside the body, but the immoral person sins against his own body. BBE: Keep away from the desires of the flesh. Every sin which a man does is outside of the body; but he who goes after the desires of the flesh does evil to his body. ESV: Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. (ESV) GWT: Stay away from sexual sins. Other sins that people commit don't affect their bodies the same way sexual sins do. People who sin sexually sin against their own bodies. (GWT) ISV: Keep on running away from sexual immorality. Any other sin that a person commits is outside his body, but the person who sins sexually sins against his own body. KJV: Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. Moffatt: Shun immorality! Any other sin that a man commits is outside the body, but the immoral man sins against his body. NLT: Run from sexual sin! No other sin so clearly affects the body as this one does. For sexual immorality is a sin against your own body. (NLT - Tyndale House)
1 Coríntios 6:19
Barclay explains that in the ancient Greek culture “There was one special way in which a Greek slave could obtain his freedom. He could scrape and save, perhaps for years, such little sums as he was able to earn; and, as he saved the money, he deposited it little by little in the temple of some god. When he had laboriously amassed his complete purchase price, he took his master to the temple where the money was deposited. There the priest paid over to the master the purchase price of freedom, and the man who had been a slave became the property of the god and therefore ‘free of all men’.” Beloved, if pagans would give themselves to a god which is really no god at all, how much more should we who are bought with the price of the precious blood of Christ, give our bodies wholly to Him Who is our rightful Owner and is very God of very God, begotten, not made, being of one substance with the Father! Harry
1 Coríntios 6:19
Barclay - because God's Spirit dwells in us we have become a temple of God; and so our very bodies are sacred. And more--Christ died to save not a bit of a man, but the whole man, body and soul. Christ gave his life to give a man a redeemed soul and a pure body. Because of that a man's body is not his own to do with as he likes; it is Christ's and he must use it, not for the satisfaction of his own lusts, but for the glory of Christ. (1 Corinthians - Daily Study Bible) Oswald Chambers - The Temple of the Holy Spirit - I am accountable to God for the way I control my body under His authority. Paul said he did not “set aside the grace of God”— make it ineffective (Galatians 2:21). The grace of God is absolute and limitless, and the work of salvation through Jesus is complete and finished forever. I am not being saved— I am saved. Salvation is as eternal as God’s throne, but I must put to work or use what God has placed within me. To “work out [my] own salvation” (Philippians 2:12) means that I am responsible for using what He has given me. It also means that I must exhibit in my own body the life of the Lord Jesus, not mysteriously or secretly, but openly and boldly. “I discipline my body and bring it into subjection … ” (1 Corinthians 9:27). Every Christian can have his body under absolute control for God. God has given us the responsibility to rule over all “the temple of the Holy Spirit,” including our thoughts and desires (1 Corinthians 6:19). We are responsible for these, and we must never give way to improper ones. But most of us are much more severe in our judgment of others than we are in judging ourselves. We make excuses for things in ourselves, while we condemn things in the lives of others simply because we are not naturally inclined to do them. Paul said, “I beseech you … that you present your bodies a living sacrifice … ” (Romans 12:1). What I must decide is whether or not I will agree with my Lord and Master that my body will indeed be His temple. Once I agree, all the rules, regulations, and requirements of the law concerning the body are summed up for me in this revealed truth-my body is “the temple of the Holy Spirit.” SEE ONLINE 252 PAGE BOOK FREELY AVAILABLE - At The Altar of Sexual Idolatry BY Steve Gallagher The Temple of God in the OT was a place wholly dedicated to God and His glory and nothing defiled was allowed to come within. Nadab and Abihu the sons of Eleazar offered strange fire before the Lord and He took their life killed them (Lev 10:1,2, 3). Ryrie comments that… Nadab and Abihu apparently used coals of fire that were not taken from the bronze altar as prescribed (see Lv 6:12, 13; 16:12). It seems, too, that they offered incense other than at the morning or evening sacrifice (cf. Ex 30:7, 8). Some feel that they were drunk because a prohibition against drinking immediately follows their punishment (Lev 10:9). The temple of the Holy Spirit must be kept holy (Lev 11:44, 1Pe 1:14+, 1Pe 1:15, 16+, 1Pe 1:17+). In a sense when believers indulge in immoral behavior they are "offering strange fire", and it is only because of the mercy of God they are not consumed like Nadab and Abihu! Our bodies must be kept as His whose they are, that we might be always ready for His use. Paul conveys a similar thought to young Timothy writing that… Therefore, if a man (or woman) cleanses himself (herself) from these things, (Note: "Things" = Italicized = added by the translators. In context "things" appears to refer to false teachers and false teachings. This passage thus parallels 1Cor 6:18-20 in calling for separation from that which is defiling, profaning, degrading, etc. [cp "Flee immorality!"] Why? Paul goes on to explain… ) he will be a vessel (Think of your body, God's Temple, also as God's "vessel" or instrument - see Ro 6:12, 13+) for honor (of worth or merit), sanctified (set apart), useful (easy to make use of) to the Master, prepared (perfect tense = has been made ready and is still in a condition of readiness like the Minute Men militia - farmers who were ready to engage in active combat with the enemy in a "minute's" notice! Are you "ever ready" to glorify God?) for every good work (Good works are "God works", Spirit initiated and Spirit enabled, so that only One can properly receive the glory!). (2Ti 2:21+) Beloved, if you repeatedly fail to cleanse yourself and to flee from the abomination of fornication, do not be surprised if the Lord does not use you (Think - "useful to the Master") for His glory! As D L Moody once said "A holy life will make the deepest impression. Lighthouses blow no horns, they just shine."