1 Coríntios 6
Adam Clarke · Citado em PreceptAustin
1 Coríntios 6:19
Clarke - What an astonishing saying is this! As truly as the living God dwelt in the Mosaic tabernacle, and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians; and as the temple and all its utensils were holy, separated from all common and profane uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and all their members should be employed in the service of God alone. Hodge - There are two things characteristic of a temple. First, it is sacred as a dwelling-place of God, and therefore cannot be profaned with impunity. Second, the proprietorship of a temple is not in man, but in God. Both these things are true of the believer's body. It is a temple because the Holy Ghost dwells in it; and because it is not his own. It belongs to God. As it is a temple of the Holy Ghost, it cannot be profaned without incurring great and peculiar guilt. And as it belongs in a peculiar sense to God, it is not at our own disposal. It can only be used for the purposes for which he designed it.(1 Corinthians Commentary) A T
1 Coríntios 6:20
Clarke - As the slave who is purchased by his master for a sum of money is the sole property of that master, so ye, being bought with the price of the blood of Christ, are not your own, you are his property. As the slave is bound to use all his skill and diligence for the emolument of his master, so you should employ body, soul, and spirit in the service of your Lord; promoting, by every means in your power, the honor and glory of your God, whom you must also consider as your Lord and Master. Baker's Evangelical Dictionary - Redeem, Redemption OT SHADOWS OF THE NT REDEMPTION BY CHRIST Redemption and salvation are closely related Biblical terms with redemption describing the means by which salvation is made possible. The NT redemption effected by Christ is foreshadowed in the OT (cp Col 2:16, 17-note) where the Law dictates that either lives or land could be redeemed by an appropriate payment. In Exodus 12, Moses describes the Passover by which God redeemed Israel out of their Egyptian bondage (Ex 6:5, 6, cp Ex 2:23, 24, 25). The redemption price was the blood of a one year old unblemished male lamb (Ex 12:5, 21), this blood was to be applied to the doorposts and lintel (the horizontal beam spanning the opening and resting on the two doorposts) of each dwelling (Ex 12:7, 22 - ? a foreshadowing of the cross) thus serving as a sign (Ex 12:13) to the LORD to "pass over the door and… not allow the destroyer to come in… (to) smite" the firstborn (Ex 12:23). Related Resources: See the charts on… The Passover compared to the Kinsman-Redeemer The NT fulfillment of the OT shadow in the Passover In Exodus 13, God commanded that every firstborn (animal and human) in Israel had to be redeemed with money, because of the fact that they had been spared in the final plague that God brought upon Egypt (see Ex 13:13, 14, 15). In Leviticus 25 God graciously provided Israel the law of the Goel or Kinsman-Redeemer whereby either land (Lev 25:23, 24, 25, 26, 27) or lives (those who were enslaved - Lev 25:47, 48, 49) could be redeemed by the Goel (word study). (See study on Kinsman-Redeemer or Goel) It is also notable that the idea of redemption in Paul's day conveyed two related, but distinct meanings (1) The payment of a ransom price to set one free (such as a slave, a prisoner of war) (2) The payment of a price by which one purchased a slave from (out of) the slave market, so that the one purchased was now the property (possession) of the purchaser. Biblical redemption by Christ mirrors the two secular aspects… First, sinners are set free or liberated from (spiritual) slavery (to Sin - Jn 8:34 > Jn 8:36, to Satan - Ep 2:2-note, 1Jn 3:10 > Col 1:13-note, Ac 26:18, to death - He 2:15-note > Gal 3:13, 1Co 15:55, 56, to the godless, God hating world system - Ep 2:2-note > Gal 6:14-note), this emancipation being effected by the costly payment of the the precious blood of Christ (1Pe 1:18, 19-note). The Greek words such as lutroo and apolutrosis convey this first sense. Second, sinners purchased out of the slave market by Christ are now His possession (1Cor 6:19-note, Titus 2:14-note, cp Ro 14:7, 8, 9-note, 1Pe 2:9-note). The verbs agorazo and exagorazo convey this latter nuance of redemption. The Old Testament makes it very clear that no sinful man (which is all men [Ro 5:12-note] other than the God Man Christ Jesus) can pay the price necessary to redeem another man's soul or his own soul. No man can by any means redeem (padah [06299] = achieve transfer of ownership from one to another through payment of a price or an equivalent substitute) his brother, nor give to God a ransom (Hebrew kopher [03725], a cover [the "pitch" used to cover the ark to make it waterproof - Ge 6:14], a ransom price to set one free [Ex 21:30, Nu 35:31, Pr 6:35 {context Pr 6:34}, Pr 13:8, Pr 21:18, Isa 43:3] - Lxx = lutroo [word study]) for him (or "for himself"): for the redemption (pidyom [06306] derived from padah speaks of the paying of an amount or price for the release of someone or something from captivity [NAS uses twice-Ps 49:8, Ex 21:30; KJV adds Nu 3:49, 51] - Lxx = lutrosis [word study]) of their soul is precious (costly), and must be let alone forever. That he should live on eternally; That he should not undergo decay (clearly pictures 1Co 15:53, 54). (Ps. 49:7, 8, 9) The NIV has a slightly different rendering (especially the words in bold font)… Ps 49:7-9 No man can redeem the life of another or give to God a ransom for him-- the ransom for a life is costly, no payment is ever enough-- that he should live on forever and not see decay. Spurgeon in his inimitable style comments… None of them can by any means redeem his brother. With all their riches, the whole of them put together could not rescue a comrade from the chill grasp of death. They boast of what they will do with us, let them see to themselves. Let them weigh their gold in the scales of death, and see how much they can buy therewith from the worm and the grave. The poor are their equals in this respect; let them love their friend ever so dearly, they cannot give to God a ransom for him. A king's ransom would be of no avail, a Monte Rosa of rubies, an America of silver, a world of gold, a sun of diamonds, would all be utterly contemned. O ye boasters, think not to terrify us with your worthless wealth, go ye and intimidate death before ye threaten men in whom is immortality and life. Implied. The soul needs redeeming. Denied. Wealth, power, learning, none can redeem. Supplied -- a ransom by Jesus. Applied -- by the Spirit to our actual deliverance. For the redemption of their soul is precious, and it ceaseth for ever. Too great is the price, the purchase is hopeless. For ever must the attempt to redeem a soul with money remain a failure. Death comes and wealth cannot bribe him; hell follows and no golden key can unlock its dungeon. Vain, then, are your threatenings, ye possessors of the yellow clay; your childish toys are despised by men who estimate the value of possessions by the shekel of the sanctuary. NET Note: The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to Him, He demands a ransom price that is beyond the capability of anyone to pay. The psalmist's point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed. PHYSICAL REDEMPTION SPIRITUAL REDEMPTION Although the majority of the OT pictures of redemption speak of physical rather than spiritual redemption, certainly the physical always points to the spiritual, which is ultimately fulfilled in Christ (the entire OT being like a "finger" pointing to the Person of Christ! cp Col 2:16, 17-note). Psalm 130 (A Song of Ascents) has an obvious reference to spiritual redemption… O Israel, hope (wait, expect) in the LORD (Why?) for with the LORD there is lovingkindness (Hesed - His loyal covenant love = He will never break His covenant with Abraham), and with Him (and only with Him as we saw in Ps 49:7, 8) is abundant redemption. And He will redeem Israel from all his iniquities (A prophetic promise). (Ps 130:7, 8) Comment: In this prophetic promise the psalmist is referring to spiritual redemption ("from all his iniquities"), and then the question arises "When will this prophecy be fulfilled"? (or has it already been fulfilled?). If one interprets this psalm literally and in context, clearly the nation of Israel is being addressed and is given the promise that Jehovah (the covenant keeping God), will redeem the nation of Israel from all its sins. Clearly this has not yet happened, for on a recent trip to Israel, I was amazed that the secular Jews appeared to be far more prevalent than the religious Jews (not that they are saved or sinless, but just that Israel in general is far from being redeemed from all her iniquities.) Note that this promise of national redemption is only possible because of God and His abundant redemption, which we know from the NT has been provided by the precious blood of the Lamb of God on the Cross (Ep 1:7-note, Col 1:14-note, Mt 26:28). And yet most of national Israel either refuses or scoffs at the provision of deliverance made possible by the Jewish Messiah, Christ Jesus. Unfortunately, because of the Jewish rejection of her Messiah (while the majority of Jews have rejected Jesus, praise the LORD, not all have and God has always had His believing Jewish remnant), many theologians have chosen to interpret passages such as this one in a non-literal manner and have concluded that these Old Testament promises given directly to literal Israel now apply to the Church of Jesus Christ (some refer to this as "replacement theology"). However, to draw such a conclusion is to miss the fact that as Paul very clearly stated "God has not rejected His people (Israel, the ethnic Jews)" (Ro 11:1-note). Paul goes on to explain how Jehovah Jesus "will redeem Israel from all his iniquities" (Ps 130:8) writing that once the fullness of the Gentiles has come in (note he does not say the fullness of Gentiles and Jews - see Ro 11:25-note) "all Israel (ethnic Jews are in view here - that's why Paul made the point to single out Gentiles in the previous passage) will be saved." (Ro 11:26-note - From other Scriptures, clearly Paul does not mean every ethnic Jew, but only those ethnic Jews who by grace through faith receive their Messiah - Jn 1:11, 12, 13). Paul bases his assurance (as we all should do) on the faithful, trustworthy Word of God and specifically on God's promise that "the Deliverer (Christ at the Second Advent - see comparison of the Rapture vs the Second Coming) will come from Zion, He will remove ungodliness from Jacob (another name for Israel). And this is My covenant with them, when I take away their sins (cp "And He will redeem Israel from all his iniquities" Ps 130:8b)." (Ro 11:26-note; Ro 11:27-note). And so Paul explains (or comments on) how Psalm 130:7, 8 will be fulfilled. Paul could not have been much clearer. He in no way even suggests that the nation of Israel is not in fact the literal nation of Israel. Therefore those theologians and commentators who choose to replace Israel with the Church and choose to interpret this specific promise to the nation of Israel as now applying to the Church fly in the face of the plain, simple, normative reading of the Scriptures! The future fulfillment of this promise in Psalm 130:7,8 will immediately follow the "time of Jacob's trouble" (Je 30:7) (the 3.5 year "Great Tribulation"; see also Daniel's Seventieth Week) when the Redeemer returns. BOUGHT TO BE BONDSERVANTS OF GOD TO DO HIS WILL Bought with a price (59) (agorazo from agora = the market place, place of public assembly, town square where things such as slaves were presented for sale or where trials were held) literally means to buy or make purchases in the marketplace, doing business in the agora (Mt 13:44), acquiring something (goods or services) in exchange for money, transferring ownership from seller to buyer. Agorazo meant to secure the rights to someone by paying a price and thus acquiring them as one's property (as here in 1Co 6:20 and 1Co 7:23, referring to false teachers in 2Pe 2:1-note). All of the uses of agorazo in the Gospels refer to literal buying and selling (see Mt 13:44, 46; 14:15; 21:12; 25:9-10; 27:7; Mark 6:36, 37; 11:15; 15:46; 16:1; Luke 9:13; 14:18, 19; 17:28; 19:45; 22:36; Jn 4:8; 6:5; 13:29). Agorazo - Usage in NAS: bought (9), buy (11), buying(3), buys(2), make the purchase(1), purchased(3), spend(1). Were bought is in the aorist tense pointing back to Christ's redemptive work on the Cross (Mt 20:28). You now belong doubly to God: He made you, and He bought you. He created you and He redeemed you. In the secular Greek culture of Paul's day agorazo was used frequently to describe the ransoming of slaves from the marketplace. Agorazo emphasizes the market imagery of purchasing goods. In such an exchange, the goods are set free from the seller (the previous owner), usually to be possessed by the purchaser. Louw-Nida says agorazo means "to cause the release or freedom of someone by a means which proves costly to the individual causing the release (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies) As Kenneth