1 Coríntios 5
William Barclay · Citado em PreceptAustin
1 Coríntios 5
Barclay commenting on Mark 7:22 notes that "There follows evil deeds. In Greek there are two words for evil—kakos, which describes a thing which in itself is evil, and poneros, which describes a person or a thing which is actively evil. Poneria is the word used here. The man who is poneros is the man in whose heart there is the desire to harm. He is, as Bengel said, “trained in every crime and completely equipped to inflict evil on any man.” Jeremy Taylor defined this poneria as “aptness to do shrewd turns, to delight in mischiefs and tragedies; loving to trouble our neighbour, and to do him ill offices; crossness, perverseness and peevishness of action in our intercourse.” Poneria not only corrupts the man who has it; it corrupts others too. Poneros—the Evil One—is the title of Satan. The worst of men, the man who is doing Satan’s work, is the man who, being bad himself, makes others as bad as himself. (The Daily Study Bible Series) Commenting on poneria in Romans 1:29+ William Barclay adds that "this word means more than badness. There is a kind of badness which, in the main, hurts only the person concerned. It is not essentially an outgoing badness. When it hurts others, as all badness must, the hurt is not deliberate. It may be thoughtlessly cruel, but it is not callously cruel. But the Greeks defined poneria as the desire of doing harm. It is the active, deliberate will to corrupt and to inflict injury. When the Greeks described a woman as ponera they meant that she deliberately seduced the innocent from their innocence. In Greek one of the commonest titles of Satan is ho poneros, the evil one, the one who deliberately attacks and aims to destroy the goodness of men. Poneros describes the man who is not only bad but wants to make everyone as bad as himself. Poneria is destructive badness. (Ibid) Unleavened bread (106)(azumos) without fermentation; free from yeast or leaven, unleavened bread made into flat cakes (Hebrew matzoth) eaten by Jews at Passover season. Figuratively in 1 Cor 5:7. As a noun, plural unleavened bread Lk 22:1+; figuratively of a life free from sinful corruption = 1 Cor 5:8. The festival of unleavened bread Mk 14:1, immediately following the Passover and often identified with it Lk 22:1, 7+. By metonymy for the Passover festival of unleavened bread ( Mt 26.17). Azumos - 9x in 9v in NT - Matt. 26:17; Mk. 14:1; Mk. 14:12; Lk. 22:1; Lk. 22:7; Acts 12:3; Acts 20:6; 1 Co. 5:7; 1 Co. 5:8 Azumos in Septuagint - Gen. 19:3; Exod. 12:8; Exod. 12:15; Exod. 12:18; Exod. 12:20; Exod. 12:39; Exod. 13:6; Exod. 13:7; Exod. 23:15; Exod. 29:2; Exod. 29:23; Exod. 34:18; Lev. 2:4; Lev. 2:5; Lev. 6:16; Lev. 7:12; Lev. 8:2; Lev. 8:26; Lev. 10:12; Lev. 23:6; Num. 6:15; Num. 6:17; Num. 6:19; Num. 9:11; Num. 28:17; Deut. 16:3; Deut. 16:8; Deut. 16:16; Jos. 5:11; Jdg. 6:19; Jdg. 6:20; Jdg. 6:21; 1 Sam. 28:24; 2 Ki. 23:9; 1 Chr. 23:29; 2 Chr. 8:13; 2 Chr. 30:13; 2 Chr. 30:21; 2 Chr. 30:22; 2 Chr. 35:17; Ezr. 6:22; Ezek. 45:21; Sincerity (1505)(eilikrineia from eilikrines from heíle = shining of sun + krino = judge) literally means judged by sunlight, and then figuratively to that is tested as genuine, pure, sincere, uncontaminated, unmixed by seductive influences of world, the flesh, devil. BDAG - the quality or state of being free of dissimulation. Purity of motive. In ancient times the finest pottery was thin. It had a clear color, and it brought a high price. Fine pottery was very fragile both before and after firing. And … this pottery would [often] crack in the oven. Cracked pottery should have been thrown away. But dishonest dealers were in the habit of filling cracks with a hard pearly wax that would blend in with the color of the pottery. This made the cracks practically undetectable in the shops, esp when painted or glazed; but the wax was immediately detectable if the pottery was held up to light, especially to the sun. In that case the cracks would show up darker. It was said that the artificial element was detected by “sun-testing.” Honest dealers marked their finer product by the caption from heíle (n.f.), the shining or splendor of the sun, and krino (2919), to judge, discern. sine cera = “without wax.” Even as it was wise for customers in the ancient marketplaces to give all pieces of pottery the “sunlight test,” so it is wise and necessary for all believers to test their lives for the wax of hypocrisy. When held up to the light of God’s Word, the presence or absence of sinful cracks will be apparent. That’s why it is so important for us to feed daily on Scripture (Ps119:9-11) and to allow our lives to be shaped by its power (Heb 4:12). Eilikrineia 3x in NT - 1 Co. 5:8; 2 Co. 1:12; 2 Co. 2:17 and not in Lxx Truth (225) aletheia rom a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is (this idea is discussed more below). Truth then is the correspondence between a reality and a declaration which professes to set forth or describe the reality. To say it another way, words spoken or written are true when they correspond with objective reality. Persons and things are true when they correspond with their profession (which we describe with words like integrity, sincerity, non-hypocritical, etc). In other words, "what you see is what you get". Hence a truth is a declaration which has corresponding reality, or a reality which is correctly set forth. Since God is Himself the great reality, that which correctly sets forth His nature is pre-eminently the Truth of Creation (Natural Revelation) and the Truth of Scripture (Special Revelation). Thus it is not surprising that rebellious, sinful men actively hold down or suppress the Truth of Creation (and the glorious Creator) (Ro 1:18) and even exchange this clearly manifested (and objective) reality (Creation) for a lie (Ro 1:25). See Utley's topic Truth in Paul's Writings Uses in the Corinthian letters 1 Co. 5:8; 1 Co. 13:6; 2 Co. 4:2; 2 Co. 6:7; 2 Co. 7:14; 2 Co. 11:10; 2 Co. 12:6; 2 Co. 13:8; 1 Corinthians 5:9 I wrote you in my letter not to associate with immoral people; Amplified - I wrote you in my [previous] letter not to associate [closely and habitually] with unchaste (impure) people— Wuest Paraphrase - I wrote to you in my letter not to be mingling in a close and habitual intimacy with those who indulge in unlawful sexual intercourse (Eerdmans Publishing - used by permission) not: 1Co 5:2,7 Ps 1:1,2 Pr 9:6 2Co 6:14,17 Eph 5:11 2Th 3:14 1 Corinthians 5 Resources - Multiple Sermons and Commentaries DON'T MINGLE WITH IMMORAL PEOPLE IN CHURCH Paul has warned us to refuse to tolerate rebellion in the church. But how should we live in this world with people who are rebellious and sinful? Should we judge them too? Paul will now give the answer.
1 Coríntios 5
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." 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 AVOID THE "HOLY HUDDLE" SYNDROME for then you would have to go out of the world - Or circle your wagons so tightly that no sinner could contact you - the old "holy huddle" syndrome. So Paul is saying in reality to avoid contact with sinners you would have to go to heaven which is the only place where these sins have absolutely no existence! As Krell says "Jesus ate with tax collectors and sinners and He calls us to be “salt and light” (Matt 5:13-16). We need to stop cursing the darkness and instead extend the light and bless our community.....Many of us are trying to clean up the world’s fishbowl when all God asks us to do is fish. Jesus says, “Follow Me and I will make you fishers of men” (Matt 4:19). If you’ve been spending your time trying to scour the world, put down your scrub brush, pick up your fishing pole, and go for the fish!49 Jesus declared to His disciples (and by application to all disciples) "I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. 15 “I do not ask You to take them out of the world, but to keep them from the evil one. 16 “They are not of the world, even as I am not of the world." (John 17:14-16) You would have (3784) opheilo from ophéllo = heap up) means to owe something to someone. Literally it speaks of financial indebtedness and thus means to owe money, to be in debt, or to describe that which is due (Mt 18:28, Lk 7:41, 16:5, 7, Philemon 1:18). The verb opheilo was sometimes used to describe "the debt" itself. Figuratively, opheilo describes a sense of indebtedness to someone for something. For example, it was used to describe owing good will (1Co 7:3), love (Ro 13:8 = we can never love enough and will always "owe" this debt). 1 Corinthians 5:11 But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler--not even to eat with such a one. Amplified - But now I write to you not to associate with anyone who bears the name of [Christian] brother if he is known to be guilty of immorality or greed, or is an idolater [whose soul is devoted to any object that usurps the place of God], or is a person with a foul tongue [railing, abusing, reviling, slandering], or is a drunkard or a swindler or a robber. [No] you must not so much as eat with such a person. Wuest Paraphrase - But now I am writing to you to urge you not to be mingling in a close and habitual intimacy—should anyone who is called a brother [Christian] be a fornicator or a covetous person or an idolater or a reviler or a drunkard or rapacious—with such a person not even to be eating. (Eerdmans Publishing - used by permission) so-called: 1Co 6:6 7:12,15 8:11 Mt 18:17 Ac 9:17 Ro 16:17 2Th 3:6,14 2Jn 1:10 an immoral person: 1Co 5:1-9,10 Ps 50:16-21 2Co 12:20,21 Ga 5:19-21 1Th 4:3-8 Rev 2:14 Rev 2:20 21:8 22:15 or covetous Ps 10:3 Mk 7:21-23 Lu 12:15-31 Eph 5:5 Col 3:5 1Ti 3:3 6:9,10 2Pe 2:14,15 or an idolater: 1Co 10:7,8,14,18-22 or a reviler: 1Co 6:10 Ps 101:5 drunkard: 1Co 11:21 Mt 24:49-51 Lu 12:45,46 21:34 Ro 13:13 Ga 2:12 Eph 5:18 1Th 5:7,8 a swindler: Eze 22:12 Mt 23:25 Lu 18:11 not even to eat with such a one: 1Co 5:13 Mt 18:17 Ro 16:17 2Th 3:6,14 1Ti 6:5 2Jn 1:10 1 Corinthians 5 Resources - Multiple Sermons and Commentaries A LIST OF "UNTOUCHABLES" But actually - Paul clarifies what he had written in the first letter which they either misinterpreted or ignored because of sin in the church. "The apostle is explaining the meaning of what he had written. “I did not write this, but I wrote—that is, I meant this.”" (Hodge) I wrote to you not to associate with any so-called brother - So-called is the verb onomazo which means to name and in this context might be paraphrased as a "brother in name only," Paul's clear implication being that such a person might not be a genuine born again brother or at least we would have difficulty discerning if he were a genuine believer. In the case described in the first part of chapter the perpetrating pervert did appear to be a believer for Paul says that his discipline was such that "his spirit may be saved in the day of the Lord Jesus." (1 Cor 5:5+) Krell on not to associate - the word “associate” means “to keep intimate company with.” It doesn’t mean you don’t speak. It doesn’t mean when you see that rebellious Christian that you walk away. It doesn’t mean you become cruel and hard. But it means there is no intimate fellowship with this person. When you do talk with this wayward child, it must always be with the goal of restoring him or her. Hodge on so-called - Someone who calls himself a Christian professes to renounce all these sins; if he does not act consistently with his profession, he is not to be recognized as a Christian.
1 Coríntios 5
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." Only 2x in NT 1 Co. 5:11; 1 Co. 6:10 Swindlers (727) see harpax Eat with (4906) sunesthio from sun/syn = together with + esthío = to eat) means literally to eat with someone, to take food together with. Friberg adds the verb means "of social association eat together, associate with on familiar terms." The use of the imperfect tense in Gal 2:12+ indicates that Peter joined the Gentiles in meals repeatedly. It was Peter's regular practice to commune with them. Note the prefix sun/syn which speaks of an intimate association. In Gal 2:12 Peter's interaction with these Gentile Christian was one of close communion and genuine fellowship with his Gentile brothers in Christ. It was a good relationship that spoke powerfully to the unifying effect of the Gospel regarding Jewish and Gentile believers. Peter's subsequent actions however began to impugn the truth of the oneness and unity believers have in Christ. Note especially the events in Acts 11+ where Peter actually defended eating with the uncircumcised Gentiles! Clearly he did not remain steadfast in the face of Jewish peer pressure as Paul relates here in Gal 2:12+. Here in 1 Cor 5:11 Paul gave instructions explaining that one should not eat with a "so-called brother" who is living in sin, which clearly was not true in Peter's failure to eat with the Gentile brethren. 1 Corinthians 5:12 For what have I to do with judging outsiders? Do you not judge those who are within the church? Amplified - What [business] of mine is it and what right have I to judge outsiders? Is it not those inside [the church] upon whom you are to pass disciplinary judgment [passing censuring sentence on them as the facts require]? Wuest Paraphrase - For what responsibility of mine is it to pass judgment upon those who are outside [the Church]? (Eerdmans Publishing - used by permission) For what have I to do : Lu 12:14 Joh 18:36 with judging outsiders: Mk 4:11 Col 4:5 1Th 4:12 1Ti 3:7 Do you not judge those: 1Co 6:1-5 1 Corinthians 5 Resources - Multiple Sermons and Commentaries JUDGE "INSIDERS" NOT OUTSIDERS For what have I to do with judging outsiders? - We are share the Gospel with the unsaved outsiders (outside the Kingdom of God), not to judge them, for God Alone is their judge as he explains in the following passage. Krell - When sinners sin, they are merely doing what they are supposed to do. Sin is a part of a sinner’s job description! The difference between a sinner and a saint is that a saint doesn’t have to sin anymore. (ED: BEFORE WE WERE SAVED WE CHASED AFTER SIN. NOW THAT WE ARE SAVED, SIN CHASES AFTER US!) This means that our ministry is not to spend our time judging the world. That’s left to God. It’s none of our business. Too often we preach against the wrong sin. It’s easy to stand in the pulpit and talk about what’s going on in Washington and with the National Organization of Women and the ACLU. But we are not to judge those. Don’t ever get mad at the world for acting like the world. What else are they going to do? We need to confront the sin that is within the walls of our churches, within the lives of our people. That is our ministry. MacArthur makes an interesting statement about outsiders stating that "We cannot chasten them, and no remedial steps will alter the sin of the ungodly." See Mark 4:11+; Colossians 4:5+; 1 Thessalonians 4:12+ Judging (2919) see krino Do you not judge those who are within the church? - And the answer is yes, they were to judge those in the church, for that is what Paul described in 1 Cor 5:1-5.