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could possibly be saved. (Albert Barnes. Barnes NT Commentary). THAT NO IMMORAL OR IMPURE PERSON: hoti pas pornos e akathartos: (Eph 5:3; Hebrews 13:4) Literally this reads "for this ye know, that every whoremonger, or unclean, or covetous person, who is an idolater, hath no inheritance in the reign of the Christ and God." (Young's) -- Notice that the literal Greek places the "no" before inheritance, whereas the NAS has placed it before "immoral". Immoral (4205) (pornos from pernáo = sell in turn from peráō = to pass thru, as a merchant would do, passing thru and then coming to mean to sell) (see also study of related word porneia) means a fornicator, one who is sexually immoral or who commits sexual immorality. Pornos originally meant a "male prostitute" but came to be used in the universal meaning of "fornicator" or one who engages in sexual immorality, whether a man or a woman. A pornos in secular Greece was a person who prostituted themselves for gain. The KJV translates pornos as “whoremonger”, which describes one who consorts with whores (a lecher). One can carry on the life of a "whoremonger" in "private" on the internet's plethora of sleazy porn sites, in filthy magazines at the newsstand (or even at the checkout stand at the grocery store!), or at the movies (unfortunately even PG Rated can be contaminated with pornos). In our local cable listings in Austin, Texas (Summer, 2008) there are some 5-10 channels devoted solely to pornography (I don't subscribe to any of them by the way). America is in very serious trouble beloved. Let us pray for revival (2Chr 7:13,14, 6:37, 38, 39) Here are the 10 uses of pornos in the NT - 1Cor 5:9, 10, 11; 6:9; Eph. 5:5-note; 1Ti 1:10; describing Esau = Heb 12:16-note; describing those who defile the marriage bed = Heb 13:4-note; describing those who will not be in heaven = Rev 21:8-note; Re 22:15-note. The NAS translates pornos as fornicators(2), immoral(2), immoral men(1), immoral people(2), immoral person(1), immoral persons(2). The KJV as noted translates pornos with the word whoremonger (5 times). Pornos is not found in the non-apocryphal Septuagint. NIDNTT has this note on the classical Greek uses of this word group... CL porneuo from pernemi (to sell) (Hdt. onwards), means trans. to prostitute. It is usually in the pass. of the woman: to prostitute oneself, become a prostitute. But it is also used of the man, to whore, to fornicate. Derivations include (a) porne (Aristot. onwards), a woman who is for sale, a prostitute, courtesan; (b) pornos (likewise Aristot. onwards), the fornicator who has sexual intercourse with prostitutes, but then also an immoral man, i.e. one who allows himself to be misused for immoral purposes for money, a male prostitute; and (c) porneia (Dem. onwards, rare in cl. Gk) harlotry, unchastity (also of a homosexual nature). According to G. van der Leeuw, “the instincts of sex and hunger are the two great impelling factors whereby the will climbs to power and even rises to heaven; in the face of these the consciousness of impotence collapses. Food and drink on the one hand, and on the other sexual intercourse, are therefore not merely the two outstanding symbols of community with the god, but are also the means wherewith human potency sets to work” (Religion in its Essence and Manifestation, 19642, 230). For this the most varied religious actions and rites are required. These include cultic prostitution as part of the ancient fertility rites. It was believed that performance of sexual intercourse in the sanctuary would ensure the fertility of everything living in the land and prevent the loss of the procreative and generative faculties. Evidence of cultic prostitution is first found in Babylon. Hdt. recounts that once in her life every Babylonian woman had to “sacrifice” herself to the goddess Mylitta by giving her body to a stranger in the temple precincts (1, 199). Similar customs are attested in other areas, including Cyprus. In the Gk. world cultic prostitution gained acceptance primarily in the great sanctuaries of Corinth, Eryx and Athens. According to the historian Strabo (8, 378), over a thousand courtesans consecrated to Venus lived in Corinth alone (cf. H. Conzelmann, Korinth und die Mädchen der Aphrodite: zur Religionsgeschichte der Stadt Korinth, 1967). Religious prostitution played a particular role for Israel in the Baal cult. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Vine in commenting on the use of pornos in the description of Esau in Hebrews 12:16 says that... the word pornos, fornicator, is not to be limited to the idea of spiritual fornication, it includes the actual sin and all such sensual and lustful practices. Esau’s profanity consisted not merely in his satisfying his immediate desires and abandoning his birthright, but in treating the holy privileges of the patriarchal family, the priesthood, and the title to the land, and the ancestorship of the Messiah, as of no value compared with the satisfaction of a natural hunger of the moment (“one mess of meat”). The warning is against renouncing our privileges and duty and “the recompense of the inheritance” in order to enjoy an indulgence of the flesh or the pleasures of the world. That is profanity as here described. (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson) Wuest says pornos is... a man who prostitutes his body to another’s lust for hire, a male prostitute, a man who indulges in unlawful sexual intercourse, a fornicator. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Jon Courson makes a strong statement declaring that... Paul says your heart tells you and your spirit confirms that if you are a whoremonger—if you are delighted by and caught up in pornography—you are not part of the kingdom. You can come to church every time we meet; you can show up every time the doors are open. But if you are involved in this stuff—if this is your idol, if this is what you’re living for—you’re not saved. (Courson, J. Jon Courson's Application Commentary. Nashville, TN: Thomas Nelson) (Bolding added) Impure (169) (akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt) (See study of related word akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. The idea is that which morally indecent or filthy. It is not surprising that as noted below this word is repeatedly applied to filthy demonic spirits in the Gospels. The related term akatharsia refers to filth or refuse! Akatharsia figuratively describes a filthiness of heart and mind (so it is internal) that makes the person defiled. The unclean person sees dirt in everything. The word akatharsia suggests especially that it defiles its participants, making them unusable for sacred purpose. While akatharsia includes sexual sin, it comes from a wider Septuagint (Greek translation of the Hebrew OT) usage where “unclean” could refer to anything that made a person unfit to go to the temple and appear before God. In a medical sense Hippocrates used this word akatharsia to describe an infected, oozing wound with pus and crusty impurities that gather around the sore or wound. What is “impure” is filthy and repulsive, especially to God. Akatharsia was a general term often used of decaying matter, like the contents of a grave. In short akatharsia describes any excessive behavior or lack of restraint and speaks more of an internal disposition. Immoral filthiness is on the inside whereas the lawless acts of ''immorality'' are on the outside. William Barclay writes that the related word akatharsia means... everything which would unfit a man to enter into God’s presence. It describes the life muddied with wallowing in the world’s ways. Kipling prayed “Teach us to rule ourselves always, Controlled and cleanly night and day.” Akatharsia is the very opposite of that clean purity...It can be used for the pus of an unclean wound, for a tree that has never been pruned, for material which has never been sifted. In its positive form (katharos, an adjective meaning pure) it is commonly used in housing contracts to describe a house that is left clean and in good condition. But its most suggestive use is that katharos is used of that ceremonial cleanness which entitles a man to approach his gods. Impurity, then, is that which makes a man unfit to come before God, the soiling of life with the things which separate us from him....Jesus used the word to describe the rottenness of decaying bodies in a tomb (Matthew 23:27). The other ten times the word is used in the New Testament it is associated with sexual sin. It refers to immoral thoughts, passions, ideas, fantasies, and every other form of sexual corruption."(Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) (Bolding added) The root word group (katharos, katharizo, kathairo, katharotes) from which this adjective is derived describes physical, religious, and moral cleanness or purity in such senses as clean, free from stains or shame, and free from adulteration. The word group originally meant clean in a physical sense as opposed to rhuparos which meant dirty (e.g. pure, clean water, Eur. Hippolytus 209), then clean, in the sense of free, without things which come between, as opposed to pleres or mestos, full and then ritually clean, as opposed to akathartos, unclean and in a religious sense, morally pure. NIDNTT writes that... The negative terms formed by the addition of alpha-privative, i.e the adj. akathartos and the noun akatharsia, refer to the whole realm of uncleanness, ranging from menstruation to moral pollution through wrongdoing (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan). TDNT writes that in secular Greek... At its primitive stage Greek religion follows the customary pattern. At the historical stage, however, the gods are seen as friendly forces, though they must be approached with cultic purity. Rules are thus devised to ward off what is demonic and to protect the holy nature of the gods. These rules are primarily cultic but in personal religion, and especially in philosophy, a sublimation takes place which affects the cultic sphere too. Moral purity as well as ritual purity is demanded in the approach to deity. The Old Testament reflects the same general development. Uncleanness, which may be contracted in contact with birth or death (Lev 12:2, 4, 5,etc, Nu 19:11) is a positive defiling force. So is anything linked to a foreign cult. Animals formerly devoted to deities are disqualified. Hygiene, of course, plays a role (Lev 11:29, 30). Stress also falls, however, on the holiness of God, so that the concept of purity develops with special force. Purifications by washing, sacrifice, or transfer restore forfeited purity and open up access to God. As God's holiness has moral content, ritual purity symbolizes moral purity. The prophets emphasize this aspect even to the point of castigating purely ritual conceptions, though not of totally rejecting them. Some groups in later Judaism tend to the opposite extreme, but Hellenistic Judaism (cf. Philo) strongly spiritualizes the older cultic concept. The cultic rules of cleansing are upheld, but their significance is primarily symbolical; moral purity is what God requires. [F. HAUCK, III, 413-17] (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) In Scripture, akathartos pertains to that which may not come into contact with that which is holy and set apart. (Acts 10:14, 28, 11:8 - these passages refer to acting in accordance with the Levitical laws - see all the uses below in Leviticus) In the Septuagint akathartos refers almost universally to ceremonial uncleanness or to whatever (or whomever) is ritually defiled . In 2Cor 6:17 Paul says to "touch no unclean thing" and in context refers primarily to those things that relate in some way to idolatry which defiles everything it touches and was a common practice among the pagans in Corinth and was part of the "baggage" that many if not most of the believers brought with them into the church body. In Rev 17:4 akathartos is associated with sexual immorality or fornication. As noted below, all of the uses of akathartos in the Gospels refer to unclean spirits or demons. In Acts 5:16 Luke describes "those afflicted with unclean spirits" who were healed (see Acts 8:7). There are 32 uses of akathartos in the NT - Mt. 10:1; 12:43; Mk. 1:23, 26, 27; Mk 3:11, 30; 5:2, 8, 13; 6:7; 7:25; 9:25 (All uses in Gospels = unclean spirits = demons); Lk. 4:33, 36; 6:18; 8:29; 9:42; 11:24; Acts 5:16; 8:7; 10:14, 28; 11:8; 1 Co. 7:14; 2 Co. 6:17; Eph. 5:5; Rev. 16:13; 17:4; 18:2. The NAS translates akathartos as impure person(1), unclean(29), unclean things(1). The KJV translates it as unclean 28, foul 2. There are 122 uses of akathartos in the Septuagint (LXX)- Lev. 5:2; 7.14.19" class="scriptRef">19" class="scriptRef">7:19, 21; 10" class="scriptRef">10.10" class="scriptRef">10:10; 11.4-Lev.11.6" class="scriptRef">11:4, 5, 6, 26" class="scriptRef">24, 25, 26, 31, 32, 33, 38, 39, 40, 43, 47; 12:2, 4, 5; 13:11, 15, 36" class="scriptRef">36, 45, 46, 51, 55; 14:19, 36, 57" class="scriptRef">40f, 44, 45, 57; 15:2, 4, 5, 6, 16, 17, 18; 17:15; 20:25; 22:5, 6; 27.11" class="scriptRef">27:11, 27; Nu 5:2; 9:6, 7, 10; 18:15; 19:7, 8, 10, 11, 13, 14, 19, 20, 21; Deut 12:15, 22; 14:7, 8, 10, 19; 15:22; 26:14; Jdg. 13:4, 7, 14; 2Chr 23:19; Job 15:16; Pr 3:32; 16:5; 17:15; 20:10; 21:15; Eccl 9:2; Isa 6:5; 35:8; 52:1, 11; 64:6; Lam 4:15; Ezek 4:13; 22:5, 26; 24:14; 44:23; Ho 8:13; 9:3; Amos 7:17; Zech 13:2 One thing that Paul is teaching in this section of Ephesians is that sexuality is a key revealer of a person's heart (Eph 5:3, 4, 5, 6, 7). In the Sermon on the Mount, Christ declares sexuality to be an issue of the heart, "Whoever looks at a woman to lust for her has already committed adultery with her in his heart" (Mt 5:28-note). It is not enough to say, "Because I have not physically committed adultery, therefore I am pure," for lust itself breaks the command against committing adultery. There is another way of saying this: A person's behavior in the area of sex is a key revealer of what is ruling his heart. Paul states it very plainly in Ephesians 5:5: the sexually immoral person is an idolater. Sex always involves the thoughts, motives, desires, demands, expectations, treasures, or idols of the heart. When we deal with sexual sin, it is not enough to simply avoid committing acts of physical immorality. We must uncover the heart sins that acts of physical immorality reveal. (Paul David Tripp) OR COVETOUS MAN, WHO IS AN IDOLATER: e pleonektes, o estin (3SPAI) eidololatres: (Galatians 5:21; Col 3:5; 1Ti 6:10,17; Re 21:8; 22:15) 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. There are only 4 uses in the NT - 1 Corinthians 5:10 I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters; for then you would have to go out of the world. 1 Corinthians 5:11 But actually, I wrote to you not to associate with any so-called brother if he should be 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. 1 Corinthians 6:10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God. Ephesians 5:5 For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God. As he does in Colossians Paul associates greed with idolatry... Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. (Col 3:5 - note) 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. Morris writes that here is... Another surprising revelation is that a "covetous man" is equivalent to an "idolater." In fact, "Thou shalt not covet" is the last of God's ten commandments (Ex 20:17), whereas the first two are commands against idolatry (Ex 20:3, 4, 5). Covetousness, in God's sight, is equivalent to the worship of the creation rather than the Creator (Ro 1:25-note), the same as the worship of other aspects of nature as personified in various gods and goddesses. The god of money and material things is mammon, and Jesus stressed that "ye cannot serve God and mammon" (Mt 6:24-note). (Morris, Henry: Defenders Study Bible. World Publishing) This verse says essentially the same thing Paul wrote to the Colossians Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts (is) to idolatry (Col 3:5-note) (Comment: A greedy person is an idolater because he puts things before God cp note for similar idea where Jesus explains worship of God versus Mammon in Mt 6:24-note). Who is an idolater? Do not think one has to bow to a piece of wood or a carved stone to be an idolater? As Eadie writes... The covetous man makes a god of his possessions, and offers to them the entire homage of his heart (Ed: which describes an idolater!) That world of which the love and worship fill his nature, is his god, for whose sake he rises up early and sits up late. The phrase...means, that the covetous man deifying the world rejects the true Jehovah. Job 8:13; Mt 6:24. (Ephesians 5 Commentary)

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