Corrupt

phtheéŒroµ [to destroy, corrupt], phthoraŒ [destruction, corruption], phthartoŒs [perishable], aŒphthartos [imperishable], aphtharséŒa [imperishability], aphthoréŒa [soundness], diaphtheéŒroµ [to destroy, corrupt], diaphthoraŒ [destruction, corruption], kataphtheéŒroµ [to destroy, corrupt]

A. The Greek World.

I. General Usage.

1. phtheéŒroµ means “to destroy,” middle and passive “to perish.” It is often used for “to kill” (“to be killed”), but may also mean “to languish” (e.g.{e.g. exempli gratia, for example}, in prison). Economic ruin may also be in view. In curses the meaning may be “be damned” or more weakly “be off.” Another sense is “to spoil” (e.g.{e.g. exempli gratia, for example}, milk). The loss of food or of animals may sometimes be denoted.

2. phthoraŒ means “destruction,” “death,” “shipwreck,” etc.

3. A moral sense is “to lead astray,” “to ruin,” “to seduce,” “to corrupt,” “to bribe.”

4. In various combinations diaphtheéŒroµ means “to frustrate” or “to weaken.”

II. Philosophical Usage.

1. Older philosophy. Greek philosophy opposes perishing to becoming. The cosmos abides, the parts are subject to corruption. Or else the elements abide, while forms are perishable. The concern is to find what is permanent in the flux of nature.

2. Aristotle. For Aristotle the corruptible and incorruptible condition one another. ouséŒa as such has no share in becoming or perishing, but ouséŒai do, and archaéŒ (principles or elements) are preceded by prior archaéŒ. Distinctions arise in the concepts of perishing and change. In nature phthoraŒ (death) comes through lack of heat or of blood, and aŒphthartos in this connection means “long-lived.” Ethically phtheéŒroµ is the opposite of soµzoµ (“to uphold”).

3. Later Hellenistic Period. The antonyms phthartoŒn-aŒphtharton increasingly acquire a religious rather than a natural or ontological sense in a contrast of the divine world and the earthly. What is immutable does not lie in the cosmos, in its principles, or elements, or abiding relations, but in what transcends it, although Plutarch can still call the atoms or the all incorruptible.

B. The OT{OT Old Testament} and Judaism.

I. The OT{OT Old Testament}. In the LXX{LXX Septuagint} phtheéŒroµ is the rendering of Heb.{Heb. Hebrew} sûh\t, which carries the various senses of corruption, e.g.{e.g. exempli gratia, for example}, decay, destruction, depravity, or disfigurement (Jer. 13:7; 48:18; Ex. 32:7; Is. 52:14). Other equivalents mean “to dry out” (Judg. 16:7), “to fade” (Is. 24:4), and “to leave empty” (Is. 32:6).

II. Palestinian Judaism.

1. Qumran. The Qumran scrolls use such phrases as the snares, waves, arrows, or gates of destruction. The destruction of a land may be meant but also eternal destruction, and, of course, moral corruption.

2. Talmudic and Midrashic Writings. In these works we find various words meaning “to ruin,” “to mar,” “to destroy,” “to take by force,” “to wrong,” “to injure,” “to wound,” or, in the case of the nouns, “pit,” “moral ruin,” “injury,” “damage,” “destruction,” “mutilation,” and “destruction.”

III. Hellenistic Judaism.

1. The Greek OT{OT Old Testament}. For the Hebrew terms the LXX{LXX Septuagint} uses the phtheéŒroµ group with reference to killing, to blemishes in offerings, to destruction, to the pit, to moral corruption, to overthrow, to laying waste, and to fading or sinking down exhausted.

2. Josephus. In Josephus the group signifies “to kill,” “to drive off,” “to perish,” or, as a noun, “bloodshed,” “massacre,” “destruction,” “harm,” “annihilating defeat.” In the moral field the term denotes “seduction,” “bribery,” or “moral corruption” in general.

3. Philo. In Philo we find references to corruptibility as well as to killing or destruction. The cosmos falls victim to corruption, but the eternal is incorruptible. Only God can guarantee our preservation. The world of becoming and perishing stands in antithesis to the inner incorruptible world of God’s making. When the soul has the vision of what is incorruptible it finds release from temporal and inauthentic things. Virtues enjoy immortality, the life of virtue and wisdom is immortal, the good is immortal, and Abraham enjoys immortality after death. Philo also uses the group for moral corruption.

4. Other Works. In the Testaments of the Twelve we fill the normal use for “destruction” or “moral corruption.” Humans are mortal (2 Macc. 7:16), as are life’s goods (Test. Benj. 6:2) and idols (Wis. 14:8), but God’s Spirit is immortal (Wis. 12:1), and so is the light shed by the law (18:4). To keep the commandments is an assurance of immortality (6:18-19), and the victory of martyrs is immortality (4 Macc. 17:12).

C. The NT{NT New Testament}.

1. Real Sense. Rev. 11:18 uses diaphtheéŒroµ for destruction by God’s judgment (cf.{cf. confer, compare} phtheéŒroµ in 1 Cor. 3:17). The destruction of ships is the point in Rev. 8:9 and of clothes in Lk. 12:33. To ruin economically is perhaps Paul’s ironical point in 2 Cor. 7:2. In the metaphor in 1 Cor. 3:17 he has in mind the destruction of the temple, not inner corruption. Foods are destined for destruction in Col. 2:22, and as irrational animals are born to be destroyed in 2 Pet. 2:12, so false teachers will perish in the judgment (rather than in their conduct). “Decay” is the sense in the quotation from Ps. 16 in Acts 2:27, 31; 13:34ff.

2. Moral and Religious Sense. 1 Cor. 15:33 quotes Menander, and in 2 Cor. 11:3 the allusion to Eve shows that the thoughts of the Corinthians are subject to perversion. A corrupt mind is the point in 1 Tim. 6:5; 2 Tim. 3:8, and the “old man” is corrupt or degenerate in Eph. 4:22. Rev. 11:18 refers to those who corrupt or seduce the human race (cf.{cf. confer, compare} the harlot of 19:2). In Tit. 2:7 what is in view is not impregnability against false teaching, nor doctrine safeguarded by the truth, but the character of Titus as one who is not, and cannot be, corrupted.

3. Ideal Sense. The group often has human corruptibility in view. The outward man experiences the process of dying in 2 Cor. 4:16. Humanity is mortal (Rom. 1:23), its goals are mortal (1 Cor. 9:25), and it needs a new mode of being (1 Cor. 15:53) which is made possible, not by corruptible means, but by the indestructible blood of Christ (1 Pet. 1:18). Over against perishable seed stands the imperishable word of God by which believers are born anew (1 Pet. 1:23). What is corruptible is subject to futility (Rom. 8:20-21); in contrast stands freedom from decay and the glorious liberty of God’s children. But corruptibility also corresponds to the saŒrx, and not just to flesh and blood. In distinction from “life,” it thus means “eternal destruction” (Gal. 1:8). Moral failure means corruption but also falling under the spell of corruptibility (2 Pet. 1:4; 2:19). The dead will rise incorruptible (1 Cor. 15:52). God is immortal (1 Tim. 1:17), and so is the Christian inheritance (1 Pet. 1:4). A quiet spirit is an imperishable jewel (1 Pet. 3:4). In Eph. 6:24 incorruptibility and grace characterize the new life if aphtharséŒa goes with chaŒris, but if it goes with Christ or those who love him it denotes the new mode of being, and if it has a general reference it simply means “in eternity.” With “life” aphtharséŒa marks the future eternal life that Christ has brought into a corruptible world (2 Tim. 1:10). As an eschatological blessing it will be manifested with the parousia (1 Cor. 15:42, 50, 53-54). It is to be sought here (Rom. 2:7) but remains hidden until Christ comes.

D. The Early Church. The antithesis of the corruptible-incorruptible plays a bigger part in the early church under growing Hellenistic influence. Diog. 2.4-5 opposes the designation of corruptible things as gods, and 9.2 says that Christ alone is incorruptible. The natural heart is corruptible in Barn. 16.7. taŒ phthartaŒ are perishable goods, and phthoraŒ is corruptibility (Ignatius Romans 7.3). Christ, the true temple, and the agaŒpeµ are imperishable (Diog. 9.2; Barn. 16.9; Ignatius Romans 7.3). So is the crown of victory (Mart. Pol. 17.1). Christ leads to immortality (2 Clem. 20.5), which comes already through the gospel (Ignatius Ephesians 17.1; Philadelphians 9.2; Mart. Pol. 14.2 )

Corrupt, Verb and Adjective, Corruption, Corruptible, Incorruption, IncorruptibleCORRUPT, verb and adjective, CORRUPTION, CORRUPTIBLE, INCORRUPTION, INCORRUPTIBLE

A. Verbs.

1. KAPE÷LEUO÷ (kaphleuvw , (2585)) primarily signifies to be a retailer, to peddle, to hucksterize (from kapeµlos, an inn–keeper, a petty retailer, especially of wine, a huckster, pedlar, in contrast to emporos, a merchant); hence, to get base gain by dealing in anything, and so, more generally, to do anything for sordid personal advantage. It is found in 2 Cor. 2:17, with reference to the ministry of the Gospel. The significance can be best ascertained by comparison and contrast with the verb dolooµ (dolovw) in 4:2 (likewise there only in the N.T.{N.T. New Testament}), to handle deceitfully. The meanings are not identical. While both involve the deceitful dealing of adulterating the word of truth, kapeµleuoµ has the broader significance of doing so in order to make dishonest gain. Those to whom the Apostle refers in 2:17 are such as make merchandise of souls through covetousness (cp.{cp. compare, see also} Tit. 1:11; 2 Pet. 2:3, 14, 15; Jude 11, 16; Ezek. 13:19); accordingly “hucksterizing” would be the most appropriate rendering in this passage, while “handling deceitfully” is the right meaning in 4:2. See Trench, Syn.{Syn. Synonyms} § lxii.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.} In Is. 1:22, the Sept.{Sept. Septuagint} has “thy wine–merchants” (kapeµloi, hucksterizers).¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

2. PHTHEIRO÷ (fqeivrw , (5351)) signifies to destroy by means of corrupting, and so bringing into a worse state; (a) with this significance it is used of the effect of evil company upon the manners of believers, and so of the effect of association with those who deny the truth and hold false doctrine, 1 Cor. 15:33 (this was a saying of the pagan poet Menander, which became a well known proverb); in 2 Cor. 7:2, of the effects of dishonourable dealing by bringing people to want (a charge made against the Apostle); in 11:3, of the effects upon the minds (or thoughts) of believers by corrupting them “from the simplicity and the purity that is toward Christ;” in Eph. 4:22, intransitively, of the old nature in waxing corrupt, “morally decaying, on the way to final ruin” (Moule), “after the lusts of deceit;” in Rev. 19:2, metaphorically, of the Babylonish harlot, in corrupting the inhabitants of the earth by her false religion.

(b) With the significance of destroying, it is used of marring a local church by leading it away from that condition of holiness of life and purity of doctrine in which it should abide, 1 Cor. 3:17 (A.V.{A.V. Authorized Version (King James’), 1611}, “defile”), and of God’s retributive destruction of the offender who is guilty of this sin (id.{id. identical}); of the effects of the work of false and abominable teachers upon themselves, 2 Pet. 2:12 (some texts have kataphtheiroµ; A.V.{A.V. Authorized Version (King James’), 1611}, “shall utterly perish”), and Jude 10 (A.V.{A.V. Authorized Version (King James’), 1611}, “corrupt themselves.” R.V.{R.V. Revised Version, 1881—1885}, marg.{marg. margin}, “are corrupted”). See Defile and Destroy.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

3. DIAPHTHEIRO÷ (diafqeivrw , (1311)), dia, through, intensive, and No.{No. number} 2, to corrupt utterly, through and through, is said of men “corrupted in mind,” whose wranglings result from the doctrines of false teachers. 1 Tim. 6:5 (the A.V.{A.V. Authorized Version (King James’), 1611} wrongly renders it as an adjective, “corrupt”). It is translated “destroyeth” instead of “corrupteth,” in the R.V.{R.V. Revised Version, 1881—1885} of Luke 12:33, of the work of a moth; in Rev. 8:9, of the effect of Divine judgments hereafter upon navigation; in 11:18, of the Divine retribution of destruction upon those who have destroyed the earth; in 2 Cor. 4:16 it is translated “is decaying,” said of the human body. See Destroy, Perish.

4. KATAPHTHEIRO÷ (katafqeivrw , (2704)), kata, down, intensive, and No.{No. number} 2, is said of men who are reprobate concerning the faith, “corrupted in mind” (A.V.{A.V. Authorized Version (King James’), 1611}, “corrupt”), 2 Tim. 3:8. For 2 Pet. 2:12, R.V.{R.V. Revised Version, 1881—1885}, “shall be destroyed,” see No.{No. number} 2.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

5. SE÷PO÷ ("hvpw , (4595)) signifies to make corrupt, to destroy; in the Passive Voice with Middle sense, to become corrupt or rotten, to perish, said of riches, Jas. 5:2, of the gold and silver of the luxurious rich who have ground down their labourers. The verb is derived from a root signifying to rot off, drop to pieces.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

6. APHANIZO÷ (ajfanivzw , (853)): see Consume, No. 3.

B. Nouns.

1. PHTHORA (fqorav , (5356)), connected with phtheiroµ, No.{No. number} 2, above, signifies a bringing or being brought into an inferior or worse condition, a destruction or corruption. It is used (a) physically, (1), of the condition of creation, as under bondage, Rom. 8:21; (2) of the effect of the withdrawal of life, and so of the condition of the human body in burial, 1 Cor. 15:42; (3) by metonymy, of anything which is liable to corruption, 1 Cor. 15:50; (4) of the physical effects of merely gratifying the natural desires and ministering to one’s own needs or lusts, Gal. 6:8, to the flesh in contrast to the Spirit, “corruption” being antithetic to “eternal life;” (5) of that which is naturally short–lived and transient, Col. 2:22, “perish;” (b) of the death and decay of beasts, 2 Pet. 2:12, R.V.{R.V. Revised Version, 1881—1885}, “destroyed” (first part of verse; lit.{lit. literally}, ‘unto … destruction’); (c) ethically, with a moral significance, (1) of the effect of lusts, 2 Pet. 1:4; (2) of the effect upon themselves of the work of false and immoral teachers, 2 Pet. 2:12, R.V.{R.V. Revised Version, 1881—1885}, “destroying;” A.V.{A.V. Authorized Version (King James’), 1611}, “corruption,” and verse 19. See Destroy, Perish.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

Note: There is nothing in any of these words suggesting or involving annihilation.

2. DIAPHTHORA (diafqorav , (1312)), an intensified form of No.{No. number} 1, utter or thorough corruption, referring in the N.T.{N.T. New Testament} to physical decomposition and decay, is used six times, five of which refer, negatively, to the body of God’s “Holy One,” after His death, which body, by reason of His absolute holiness, could not see corruption, Acts 2:27, 31; 13:34, 35, 37; once it is used of a human body, that of David, which, by contrast, saw corruption, Acts 13:36.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

3. APHTHARSIA (ajfqar"iva , (861)), incorruption, a, negative, with A, No.{No. number} 2, is used (a) of the resurrection body, 1 Cor. 15:42, 50, 53, 54; (b) of a condition associated with glory and honour and life, including perhaps a moral significance, Rom. 2:7; 2 Tim. 1:10; this is wrongly translated “immortality” in the A.V.{A.V. Authorized Version (King James’), 1611}; (c) of love to Christ, that which is sincere and undiminishing, Eph. 6:24 (translated “uncorruptness”). See Immortality, Sincerity.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

Note: For Tit. 2:7 (where some texts have aphtharsia), see No.{No. number} 4.

4. APHTHORIA (ajfqoriva , (5356)), similar to No.{No. number} 3, uncorruptness, free from (moral) taint, is said of doctrine, Tit. 2:7 (some texts have adiaphthoria, the negative form of No.{No. number} 2, above).¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

C. Adjectives.

1. PHTHARTOS (fqartov" , (5349)), corruptible, akin to A, No.{No. number} 2, is used (a) of man as being mortal, liable to decay (in contrast to God), Rom. 1:23; (b) of man’s body as death–doomed, 1 Cor.{Cor. Corinthians} 15:53, 54; (c) of a crown of reward at the Greek games, 1 Cor. 9:25; (d) of silver and gold, as specimens of corruptible things, 1 Pet. 1:18; (e) of natural seed, 1 Pet. 1:23.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

2. APHTHARTOS (ajvfqarto" , (862), not liable to corruption or decay, incorruptible (a, negative, and A, No.{No. number} 2), is used of (a) God, Rom. 1:23; 1 Tim 1:17 (A.V.{A.V. Authorized Version (King James’), 1611}, “immortal”); (b) the raised dead 1 Cor. 15:52; (c) rewards given to the saints hereafter, metaphorically described as a “crown,” 1 Cor. 9:25; (d) the eternal inheritance of the saints, 1 Pet. 1:4; (e) the Word of God, as incorruptible seed, 1 Pet. 1:23; (f) a meek and quiet spirit, metaphorically spoken of as incorruptible apparel, 1 Pet. 3:4. See Immortal.¶{¶ ¶ indicates that all the N.T. occurrences of the Greek work under consideration are mentioned under the heading or sub–heading.}

3. SAPROS ("aprov" , (4550)), corrupt, akin to seµpoµ, A, No.{No. number} 5; see Bad, No. 3.

Note: (1) Trench, Syn.{Syn. Synonyms} § lxviii, contrasts this with amarantos, and amarantinos, unwithering, not fading away, 1 Pet. 1:4; 5:4. These are, however, distinct terms (see Fade) and are not strictly synonymous, though used in the same description of the heavenly inheritance.