Verse 2

puffed up--with your own wisdom and knowledge, and the eloquence of your favorite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the incest. Paul mourned because they did not mourn (Co2 2:4). We ought to mourn over the transgressions of others, and repent of our own (Co2 12:21) [BENGEL]. that--ye have not felt such mourning as would lead to the result that, &c. taken away from among you--by excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles (Co2 2:5-10). Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a lighter and heavier form: the latter an utter separation from church fellowship and the Lord's house, the former exclusion from the Lord's Supper only but not from the Church.

Verse 3

as absent--The best manuscripts read, "being absent." present in spirit-- (Kg2 5:26; Col 2:5). so done--rather, "perpetrated," as the Greek word here is stronger than that for "done" in Co1 5:2. "So," that is, so scandalously while called a brother.

Verse 4

In the name of our Lord Jesus Christ--By His authority and as representing His person and will (Co2 2:10). Join this with "to deliver such a one unto Satan" (Co1 5:5). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' Co1 5:3), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with HIS Church "gathered together in His name" (Mat 18:18-20): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," Co1 5:3), as though he were present in person (Joh 20:21-23; Co2 13:3-10). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former (Co2 12:2). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Act 8:13, Act 8:23; Gal 2:11-14).

Verse 5

Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Act 5:1-11; Act 13:11; Ti1 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (Co2 12:7; compare also as to Peter, Luk 22:31), much more the ungodly. Satan, the "accuser of the brethren" (Rev 12:10) and the "adversary" (Pe1 5:8), demands the sinner for punishment on account of sin (Zac 3:1). When God lets Satan have his way, He is said to "deliver the sinner unto Satan" (compare Psa 109:6). Here it is not finally; but for the affliction of the body with disease, and even death (Co1 11:30, Co1 11:32), so as to destroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (Rom 8:23); but of the corrupt "flesh" which "cannot inherit the kingdom of God," and the lusts of which had prompted this offender to incest (Rom 7:5; Rom 8:9-10). The "destruction of the flesh" answers to "mortify the deeds of the body" (Rom 8:13), only that the latter is done by one's self, the former is effected by chastisement from God (compare Pe1 4:6): the spirit . . . saved--the spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation (Psa 83:16).

Verse 6

Your glorying in your own attainments and those of your favorite teachers (Co1 3:21; Co1 4:19; Co1 5:2), while all the while ye connive at such a scandal, is quite unseemly. a little leaven leaveth . . . whole lump-- (Gal 5:9), namely, with present complicity in the guilt, and the danger of future contagion (Co1 15:33; Ti2 2:17).

Verse 7

old leaven--The remnant of the "old" (Eph 4:22-24) heathenish and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover (Deu 16:3-4). So Christians are continually to search and purify their hearts (Psa 139:23-24). as ye are unleavened--normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (Co1 6:11). Paul often grounds exhortations on the assumption of Christian professors' normal state as realized (Rom 6:3-4) [ALFORD]. Regarding the Corinthian Church as the Passover "unleavened lump" or mass, he entreats them to correspond in fact with this their normal state. "For Christ our Passover (Exo 12:5-11, Exo 12:21-23; Joh 1:29) has been (English Version, "is") sacrificed for us"; that is, as the Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or three weeks before kept by the Jewish Christians (Co1 16:8): the Gentile Christians probably also refraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pro 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted. For even--an additional reason, besides that in Co1 5:6, and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrificed, whereas the old leaven is yet unremoved, which ought to have been long ago purged out.

Verse 8

not . . . old leaven--of our unconverted state as Jews or heathen. malice--the opposite of "sincerity," which allows no leaven of evil to be mixed up with good (Mat 16:6). wickedness--the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.

Verse 9

I wrote . . . in an epistle--rather, "in the Epistle": a former one not now extant. That Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or, the) epistle," could not have been added if he meant, "I have just written" (Co2 10:10). "His letters" (plural; not applying to merely one) confirm this. Co2 7:8 also refers to our first Epistle, just as here a former letter is referred to by the same phrase. Paul probably wrote a former brief reply to inquiries of the Corinthians: our first Epistle, as it enters more fully into the same subject, has superseded the former, which the Holy Spirit did not design for the guidance of the Church in general, and which therefore has not been preserved. See my Introduction.

Verse 10

Limitation of the prohibition alluded to in Co1 5:9. As in dissolute Corinth to "company with no fornicators," &c., would be almost to company with none in the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, &c., of the unbelieving world (compare Co1 10:27; Joh 17:15; Jo1 5:18-19). As "fornicators" sin against themselves, so "extortioners" against their neighbors, and "idolaters" against God. The attempt to get "out of the world," in violation of God's will that believers should remain in it but keep themselves from its evil, led to monasticism and its consequent evils.

Verse 11

But now--"Now" does not express time, but "the case being so," namely, that to avoid fornicators, &c., of the world, you would have to leave the world altogether, which would be absurd. So "now" is used in Heb 11:16. Thus we avoid making the apostle now retract a command which he had before given. I have written--that is, my meaning in the letter I wrote was "not to keep company," &c. a brother--contrasted with a "fornicator . . . of the world" (Co1 5:10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Eph 5:3, Eph 5:5, "covetousness" is joined with "fornication": the common fount of both being "the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense" [TRENCH, Greek Synonyms of the New Testament]. Hence "idolatry" is associated with them: and the covetous man is termed an "idolater" (Num 25:1-2). The Corinthians did not fall into open idolatry, but ate things offered to idols, so making a compromise with the heathen; just as they connived at fornication. Thus this verse prepares for the precepts in Co1 8:4, &c. Compare the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel with the Midianites (Rev 2:14). no not to eat--not to sit at the same table with such; whether at the love-feasts (agapÃ&brvbr) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "are not as children in one family, but like a heterogeneous crowd of strangers in an inn" [BENGEL] (compare Gal 2:12; Jo2 1:10-11).

Verse 12

what have I to do--You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it. also--Implying, Those within give me enough to do without those outside. do not ye, &c.--Ye judge your fellow citizens, not strangers: much more should I [BENGEL]. Rather, Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home [GROTIUS]. God is the Judge of the salvation of the heathen, not we (Rom 2:12-16). Paul here gives an anticipatory censure of their going to law with saints before heathen tribunals, instead of judging such causes among themselves within.

Verse 13

put away from among yourselves that wicked--Sentence of excommunication in language taken from Deu 24:7. Next: 1 Corinthians Chapter 6

Verse 1

Here the apostle states the case; and, I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, Co1 5:1. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife - either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vit inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles? II. He greatly blames them for their own conduct hereupon: They were puffed up (Co1 5:2), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them. III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan (Co1 5:3-5); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan (Co1 5:5), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, Ti1 5:20. Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, Co1 5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For, IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see Co2 12:21. They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.

Verse 7

Here the apostle exhorts them to purity, by purging out the old leaven. In this observe, I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, Co1 5:13. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness - all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love (Jo1 4:16), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer (Jo1 3:15), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, Joh 8:44. How hateful should every thing be to a Christian that looks like malice and mischief. II. The reason with which this advice is enforced: For Christ our passover is sacrificed for us, Co1 5:7. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid.

Verse 9

Here the apostle advises them to shun the company and converse of scandalous professors. Consider, I. The advice itself: I wrote to you in a letter not to company with fornicators, Co1 5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings. II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen? III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (Co1 5:12), and must be left to God's judgment, Co1 5:13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within. IV. How he applies the argument to the case before him: "Therefore put away from among yourselves that wicked person, Co1 5:13. Cast him out of your fellowship, and avoid his conversation."

Verse 1

It is reported commonly that there is fornication among you,.... The apostle having reproved the Corinthians for their schisms and divisions about their ministers, proceeds to charge them with immoralities committed among them, and which were connived at, and took no notice of by them; and particularly a very notorious one, which he here mentions with its aggravated circumstances. It was done among them; not only by one of their citizens, nor merely by one of their hearers, but by one of their members, and so was cognizable by them as a church; for though they had nothing to do with them that were without, yet they were concerned with them that were within: this was a public offence; it was known by everyone, and it was in everybody's mouth; it was heard in all companies; it was "commonly", "universally" talked of, and reported; it was generally known at Corinth, and in all Achaia, so that the church could not plead ignorance, nor could they be excused from blame in not as publicly declaring their abhorrence of the fact, as it was committed, which was fornication: fornication, "generally" taken, might be committed among them in all the branches of it, as that may include simple fornication, adultery, incest, and all acts of uncleanness; wherefore the apostle proceeds to describe that particular instance of fornication, that one of their members was guilty of: and such fornication as is not so much as named among the Gentiles, that one should have his father's wife; not but that such unnatural copulations were practised, as among the Indians, Moors, Bactrians, Ethiopians, Medes, and Persians, as reported by sundry writers (y); and among the Arabians, before prohibited by Mahomet (z); but then such marriages and mixtures were not allowed of among the more civil and cultivated nations, as the Grecians and Romans, and never mentioned but with detestation and abhorrence: and if this man was a Jew, it was an aggravation of his sin, that he should be guilty of a crime decried by the Gentiles, as well as it was a violation of a known law of God given to the Jews, Lev 18:7 and, according to the Jewish writers (a), such a man was doubly guilty: their canon is, "ba tva le abh he that lies with his father's wife is guilty, on account of her being his father's wife, and on account of her being another man's wife, whether in his father's life time, or after his death, and whether espoused or married;'' and such an one was to be stoned. Of this kind was this man's crime; he had his father's wife, not his own mother, but his stepmother; for there is a distinction between a mother and a father's wife, as in the above canon. "These are to be stoned, he that lies with his mother, or with his father's wife.'' Whether this man had married his father's wife, or kept her as his concubine, continuing in an incestuous cohabitation with her, is not certain, and whether his father was dead or living; which latter seems to be the case from Co2 7:12 his iniquity was abominable and intolerable, and by no means to be winked at in church of Christ. (y) Alex. ab Alex. Genial. Dier. l. 1. c. 24. Curtius, l. 8. c. 2. Philo, de special. leg. p. 77. 8. Tertul. Apolog. c. 9. Min. Foelix, p. 34. Clement. Alex. Paedagog. p. 109. Origen. contr. Cels. l. 6. p. 331. Hieron. adv. Jovin. l. 2. fol. 26. (z) Koran, c. 4. Vid. Pocock. spec, Arab. Hist p. 337, 338. (a) Misn. Sanhedrin, c. 7. sect. 4.

Verse 2

And ye are puffed up,.... Either with the gifts, learning, and eloquence of their preachers, and particularly of this man, who, by some, is thought to be one of their teachers; and though he was guilty of so foul a crime, yet they still applauded him, and cried him up for a wonderful preacher: or one party was puffed up against another; that which was opposite to the party this man belonged to, boasting over the other as free from the scandal that was exposed unto; or the other were puffed up with their lenity and forbearance, boasting of it as an act of humanity and good nature, and an instance of charity, showing that they were not severe upon one another, for mistakes in life: or else were puffed up and gloried in the thing itself, as an instance of Christian liberty, and their freedom from the law, through a sad mistake of it; and in which they might be strengthened by a notion of the Jews, that it was lawful for proselyted Gentiles to do such things, for so says Maimonides (b). "The sentence of the law is, that it is free for a Gentile , "to marry his mother", or his sister that are made proselytes; but the wise men forbid this thing, that they may not say we are come from a holiness that is heavy, to one that is light.'' But this writer concludes that a proselyte might marry his father's brother's wife, and his father's wife; and so says his commentator (c), and observes, that it was the opinion of R. Akiba, which Rabbi was contemporary with the Apostle Paul: so that this notion prevailed in his days, and does in some measure account for the commission of such a sin by a church member, and the church's negligence about it: and have not rather mourned; not only personally, and separately, but as a body; they ought to have met together as a church, and humbled themselves before God for this scandalous iniquity done in the midst of them, and pray unto him, that he that hath done this deed might be taken away from among you; not by excommunication, for that they could and ought to have done themselves; but by the immediate hand of God, inflicting some visible punishment, and taking him away by an untimely death, which the Jews call "cutting off", by the hand of God; and such a punishment, they say, this crime deserved; according to them, there were six and thirty cuttings off in the law, or so many things which deserved death by the hand of God; and the two first that are mentioned are these, he that lies with his mother or with his father's wife (d). (b) Hilchot lssure Bia, c. 14. sect. 12, 13. (c) Auctor Ceseph Misna in ib. (d) Misn. Ceritot, c. 1. sect. 1.

Verse 3

For I verily, as absent in body,.... As he really was, being now at Philippi, if any dependence is to be had upon the subscription of this epistle; or rather at Ephesus; however, wherever he was, it is certain he was not at Corinth: but present in spirit; in his affection to them, care of them, and concern for their good, and the glory of God: have judged already; he had considered of the matter, thought very deliberately about it, and was now come to a point, to a determination concerning it, what to do in it: as though I were present; upon the spot, in person, to do what he had resolved upon: to him that hath so done this deed; this infamous one, and in so scandalous a manner, and which was continued in: what that was which the apostle, upon mature deliberation and judgment, determined to do with this wicked man, is expressed in Co1 5:5 which is to be connected with this, the whole fourth verse being to be read in a parenthesis, and that was to deliver him to Satan.

Verse 4

In the name of our Lord Jesus Christ,.... These words contain an account of the several things and circumstances, that should attend the awful act of the apostle, in delivering this man to Satan; it would be done "in the name of our Lord Jesus Christ"; by his command, power, and authority, and for his glory; in whose name all miraculous actions, as this was one, were performed: when ye are gathered together; as a church, in a public manner, in one place; not to do this business, for this was purely apostolical; but to be witness of this wonderful operation, to acknowledge the justice of God in it, and that they might fear and take warning by it: and my spirit; meaning that though he was absent in body, he should be present in spirit; and that the extraordinary gift of the Spirit of God bestowed on him would be visibly exercised upon this man before them all, as if he himself was in the midst of them; and this not by any power of his own, but with the power of our Lord Jesus Christ; to which all such miraculous effects, as this hereafter related, are to be ascribed.

Verse 5

To deliver such an one unto Satan,.... This, as before observed, is to be read in connection with Co1 5:3 and is what the apostle there determined to do with this incestuous person; namely, to deliver him unto Satan; by which is meant, not the act of excommunication, or the removing of him from the communion of the church, which is an act of the whole church, and not of any single person; whereas this was what the church had nothing to do with; it was not what they were to do, or ought to do, but what the apostle had resolved to do; and which was an act of his own, and peculiar to him as an apostle, see Ti1 1:20. Nor is this a form of excommunication; nor was this phrase ever used in excommunicating persons by the primitive churches; nor ought it ever to be used; it is what no man, or set of men, have power to do now, since the ceasing of the extraordinary gifts of the Spirit, which the apostles were endowed with; who, as they had a power over Satan to dispossess him from the bodies of men, so to deliver up the bodies of men into his hands, as the apostle did this man's: for the destruction of the flesh; that is, that his body might be shook, buffeted, afflicted, and tortured in a terrible manner; that by this means he might be brought to a sense of his sin, to repentance for it, and make an humble acknowledgment of it: that the spirit may be saved in the day of the Lord Jesus; that he might be renewed in the spirit of his mind, be restored by repentance, and his soul be saved in the day of Christ; either at death, when soul and body would be separated, or at the day of the resurrection, when both should be reunited; for the flesh here means, not the corruption of nature, in opposition to the spirit, as a principle of grace, but the body, in distinction from the soul: nor was the soul of this man, only his body, delivered for a time unto Satan; the end of which was, that his soul might be saved, which could never be done by delivering it up to Satan: and very wrongfully is this applied to excommunication; when it is no part of excommunication, nor the end of it, to deliver souls to Satan, but rather to deliver them from him. The phrase seems to be Jewish, and to express that extraordinary power the apostles had in those days, as well in giving up the bodies to Satan, for a temporal chastisement, as in delivering them from him. The Jews say, that Solomon had such a power; of whom they tell the following story (e): "one day he saw the angel of death grieving; he said to him, why grievest thou? he replied, these two Cushites have desired of me to sit here, "he delivered them to the devil"; the gloss is, these seek of me to ascend, for their time to die was come; but he could not take away their souls, because it was decreed concerning them, that they should not die but in the gate of Luz, "Solomon delivered them to the devils", for he was king over them, as it is written, Ch1 29:12 for he reigned over them, that are above, and them that are below.'' The phrase is much the same as here, and the power which they, without any foundation, ascribe to Solomon, the apostles had: this is their rod which they used, sometimes in striking persons dead, sometimes by inflicting diseases on them themselves; and at other times by delivering them up into the hands of Satan to be afflicted and terrified by him, which is the case here. And it may be observed, that the giving up of Job into the hands of Satan, by the Lord, is expressed in the Septuagint version by the same word as here; for where it is said, Job 2:6 "behold, he is in thine hand"; that version renders it, "behold, , I deliver him to thee", that is, to Satan; and which was done, that his body might be smote with sore boils by him, as it was; only his life was to be preserved, that he was not suffered to touch. (e) T. Bab. Succa, fol. 53. 1.

Verse 6

Your glorying is not good,.... Their glorying in their outward flourishing condition, in their riches and wealth, and in their ministers, in their wisdom and parts when under such an humbling dispensation; and especially if their glorying was in the sin itself, and their connivance at it, it was far from being good, it was very criminal, as the consequence of it was dangerous: know ye not that a little leaven leaveneth the whole lump? This, in nature, is what everybody knows; and the proverb, which is much used by the Jews (f), was common in the mouths of all, and the meaning of it easy to be understood: thus, whether applied to the leaven of false doctrine, nothing is more manifest, than when this is let alone, and a stop is not put to it, it increases to more ungodliness; or to vice and immorality, as here; which if not taken notice of by a church, is not faithfully reproved and severely censured, as the case requires, will endanger the whole community; it may spread by example, and, under the connivance of the church, to the corrupting of good manners, and infecting of many. (f) Neve Shalom apud Caphtor, fol. 41. 1.

Verse 7

Purge out therefore the old leaven,.... Meaning either the incestuous person, whose crime might well be compared to sour "leaven", and be called old because of his long continuance in it; whom the apostle would have removed from them; this is properly the act of excommunication, which that church was to perform, as a quite distinct thing from what the apostle himself determined to do. The allusion is to the strict search the Jews made (g), just before their passover after leaven, to purge their houses of it, that none of it might remain when their feast began; which they made by the light of a lamp, on the night of the fourteenth of the month Nisan, in every secret place, hole, and corner of the house: or this may be an exhortation to the church in general with respect to themselves, as well as this man, to relinquish their old course of sinning, to "put off concerning the former conversation the old man", Eph 4:22 the same with the old leaven here; it being usual with the Jews (h) to call the vitiosity and corruption of nature , "leaven in the lump"; of which say (i), "the evil imagination of a man, as leaven the lump, enters into his bowels little, little, (very little at first,) but afterwards it increases in him, until his whole body is mixed with it.'' That ye may be a new lump; that they might appear to be what they professed to be, new men, new creatures in Christ, by their walking in newness of life; and by removing that wicked person, they would be as the apostles were, when Judas was gone from them, all clean through the word of Christ: as ye are unleavened; at least professed to be. They were without the leaven of sin; not without the being of sin in their hearts, nor without the commission of it, more or less, in their lives; but were justified from it by the righteousness of Christ, and had the new creature formed in their souls, or that which was born of God in them, that sinned not. The apostle compares the true believers of this church to the unleavened bread eaten at the passover, for the grace of their hearts, and the simplicity of their lives; as he does the incestuous man to the old leaven, that was to be searched for, and cast out at the feast: for even Christ our passover is sacrificed for us. This is observed, to show the pertinency of the similes of leaven and unleavened, the apostle had made use of; and to make some further improvement of them, for the use, comfort, and instruction of this church; saying, that Christ is "our passover", the Christians' passover; the Jewish passover was a type of Christ; wherefore Moses kept it by faith, in the faith of the Messiah that was to come; see Heb 11:28 as it was instituted in commemoration of the deliverance of the Israelites from Egypt, so likewise to prefigure Christ, and the redemption of his people by him. The Jews have a saying (k), "that in the month Nisan they were redeemed, and in the month Nisan they will be redeemed;'' which was the month in which the passover was kept; and for the confirmation of which, they mention the following texts, Mic 7:15. There is an agreement between the passover, and Christ, in the sacrifice itself, and the qualities of it; it was a "lamb", as Christ is the "Lamb" of God, of his appointing and providing, and fitly so called, for his innocence and harmlessness, his meekness, humility, and patience; it was a lamb "without blemish", as Christ is, without spot and blemish, without the spot of original sin, or blemish of any actual transgression: it was a male, as Christ is the son or man, the head of the body, and the "firstborn" among many brethren; it was a male of the first year; in which it might prefigure Christ in the flower of his age, arrived at man's estate, and having had experience of a variety of sorrows and afflictions. There is also some likeness between them in the separation and slaying of it. The passover lamb was to be "taken out from the sheep, or from the goats"; as Christ's human nature was chosen out from among the people, and, in God's eternal counsel and covenant, separated from the rest of the individuals of human nature, and taken into a federal union with the Son of God, and preordained before the foundation of the world, to be the Lamb slain; it was also wonderfully formed by the Holy Ghost in the virgin's womb, and separated and preserved from the infection of sin; and in his life and conversation here on earth, he was separated from sinners, from being like them, and is now made higher than the heavens. This lamb was kept up from the "tenth" of the month, to the "fourteenth", before it was killed; which might typify preservation of Christ, in his infancy, from the malice of Herod, and, in his riper years, from the designs of the Jews upon him, until his time was come; and it is to be observed, that there was much such a space of time between his entrance into Jerusalem, and his sufferings and death; see Joh 12:11. The lamb was "slain", so the Prince of life was killed; and "between the two evenings", as Christ was in the end of the world, in the last days, in the decline of time, of the age of the world, and even of the time of the day, about the "ninth" hour, or three o'clock in the afternoon, the time between the two evenings; the first evening beginning at noon as soon as the sun began to decline, the other upon the setting of it. There is likewise a comparison of these together to be observed, in the dressing and eating of it. The passover lamb was not to be eaten "raw nor sodden"; so Christ is to be eaten not in a carnal, but in a spiritual way, by faith; it was to be "roast with fire", denoting the painful sufferings of Christ on the cross, and the fire of divine wrath that fell upon him; it was to be eaten "whole", as a whole Christ is to be received by faith, in his person, and in all his offices, grace, and righteousness; not a "bone" of it was to be "broken", which was fulfilled in Christ, Joh 19:36 it was to be eaten "with unleavened bread", which is spiritualized by the apostle in the next verse; and also with "bitter herbs", expressive of the hard bondage and severe afflictions, with which the lives of the Israelites were made bitter in Egypt; and significative of the persecutions and trials that such must expect, who live godly and by faith in Christ Jesus: it was eaten only by Israelites, and such as became proselytes, as Christ, only by true believers; and if the household was too little, they were to join with their "neighbours"; which might typify the calling and bringing in of the Gentiles, when the middle wall of partition was broken down, Christ, his flesh and blood being common to both. The first passover was eaten in haste, with their loins girt, their shoes on, and staves in their hands, ready to depart from Egypt to Canaan's land; denoting the readiness of believers to every good work; having their feet shod with the preparation of the Gospel of peace; their loins girt about with truth, their lights burning, and they like men waiting for their Lord's coming; hasting unto the day of the Lord, being earnestly, desirous of being absent from the body, that they might be present with him: in a word, the receiving of the blood of the passover lamb into a bason, sprinkling it on the lintel, and two side posts of the doors of the houses, in which they ate it, which the Lord seeing passed over those houses, when he passed through Egypt to destroy the firstborn, whence it has its name of the passover, were very significative of the blood of sprinkling, even the blood of Christ upon the hearts and consciences of believers; whereby they are secured from avenging justice, from the curse and condemnation of the law, and from wrath to come, and shall never be hurt of the second death. Thus Christ is our antitypical passover, who was sacrificed, whose body and soul were offered as an offering and sacrifice unto God for us, that he might be proper food for our faith; and also in our room and stead, to make satisfaction to divine justice for all our sins and transgressions. (g) Misn Pesachim, c. 1. sect. 1. 2. Maimon. Hilch. Chametz Umetzah, c. 2. sect. 3, 4. (h) T. Hieros. Beracot, fol. 7. 4. T. Bab. Beracot, fol. 17. 1. Bereshit Rabba, fol. 29. 4. Caphtor, fol. 38. 2. & 41. 1. Tzeror Hammor, fol. 73. 2. 84. 4. 86. 1. 87. 3. 95. 3, 4. & 119. 4. Baal Hattarim in Lev. ii. 11. (i) Zohar in Exod. fol. 71. 3. (k) T. Bab. Roshhashana, fol. 11. 1, 2. Raya Mehimna in Zohar in Exod. fol. 49. 3.

Verse 8

Therefore let us keep the feast,.... Not the feast of the passover, which was now ceased, though this is said in allusion to it; when the master of the house used to say (l), "everyone that is hungry, let him come and eat; he that hath need, let him come "and paschatize", or keep the feast of the passover:'' but rather the feast of the Lord's supper is here meant, that feast of fat things Isaiah prophesied of; in which are the richest entertainments, even the flesh and blood of Christ; though it seems best to understand it of the whole course of a Christian's life, spent in the exercise of spiritual joy and faith in Christ; he that is of a merry heart, as the believer of all men in the world has reason to be of, "hath a continual feast", Pro 15:15 of spiritual mirth and pleasure, rejoicing always in Christ, as he ought to do: which feast, or course of life, is to be kept "not with old leaven"; in the old, vain, sinful manner of conversation, as before: neither with the leaven of malice and wickedness; not in malice to any man, or one another, nor in any sort of wickedness, living in no known sin, and allowing of it: but with the unleavened bread of sincerity; as opposed to malice, of sincere love to God and Christ, and to his people: and of truth; of Gospel doctrine, discipline, and conversation. (l) Haggada Shel Pesach, p. 4. Ed. Rittangel.

Verse 9

I wrote unto you in an epistle,..... Not in this same epistle, and in Co1 5:2 as some think; for what is here observed is not written in either of those verses, but in some other epistle he had sent them before, as is clear from Co1 5:11 which either came not to hand, or else was neglected by them; and so what he here says may be considered as a reproof to them, for taking no notice of his advice; but continuing to show respect to the incestuous person, though he in a former epistle had advised them to the contrary: no doubt the apostle wrote other epistles to the Corinthians, besides those that are in being; see Co2 10:10 nor does such a supposition at all detract from the perfection of Scripture; for not all that were written by him were by divine inspiration; and as many as were so, and were necessary for the perfection of the canon of Scripture, and to instruct us in the whole counsel of God, have been preserved; nor is this any contradiction to this epistle's being his first to this church; for though it might not be his first to them, yet it is the first to them extant with us, and therefore so called: what he had written to them in another epistle was not to company with fornicators; which he had not so fully explained, neither what fornicators he meant, nor what by keeping company with them; he therefore in this distinguishes upon the former, and enlarges his sense of the latter; declaring that they were not so much as to eat with such persons; which shows, that this prohibition does not regard unclean copulation, or a joining with them in the sin of fornication, they had been used to in a state of unregeneracy, for some sort of companying with fornicators is allowed of in the next verse; whereas no degree of a sinful mixture with them would ever be tolerated: but that it is to be understood of a civil society and familiar conversation with them; which might bring a reproach upon religion, be a stumbling to weak Christians, and be of dangerous consequence to themselves and others; who hereby might be allured and drawn by their example into the commission of the same sinful practices. The apostle seems to allude to the customs and usages of the Jews, who abstained from all civil commerce and familiar acquaintance with unbelievers. They say, "that everyone that does not study in the law, , "it is forbidden to come near him, and to exercise merchandise with him, and much less to walk with him in the way", because there is no faith in him (m).'' (m) Zohar in Lev. fol. 33. 2.

Verse 10

Yet not altogether with the fornicators of this world,.... By "the fornicators of this world" are meant, such as were guilty of this sin, who were the men of the world, mere worldly carnal men, who were never called out of it, or ever professed to be; in distinction from those that were in the church, that had committed this iniquity; and the apostle's sense is, that his former prohibition of keeping company with fornicators was not to be understood as referring to such persons as were, out of the church, as if no sort of civil conversation and commerce were to be had with men of such, and the like infamous characters; or with the covetous, or extortioners, or with idolaters: that is, of this world; for this clause is to be understood of each of these; so we read (n) of , "the covetous of the world"; by the covetous are meant, either such who are given up to inordinate lusts, who work all uncleanness with greediness, and can never be satisfied with their filthy enjoyments; or such who are greedily desirous of riches and wealth, and of increasing their worldly substance by any method, right or wrong; and who not only withhold that which is meet from others, but will not allow themselves what is proper and necessary: "extortioners" are either "ravishers", as the word may be rendered: such who by force violate the chastity of others, youths or virgins; or robbers, who, by violence and rapine, take away that which is the fight and property of others; or such who oppress the poor, detain their wages by fraud, or lessen them, and extort that by unlawful gain, which is unreasonable: idolaters are those who worship the false deities of the Heathens, or any idol, graven image, or picture of God, or men, or any creature whatsoever, or any but the one Lord God. The apostle, under these characters, comprises all manner of sin against a man's self, against his neighbour, and against God; against himself, as fornication; against his neighbour, as covetousness and extortion; and against God, as idolatry: and since the world abounded with men guilty of these several vices, all kind of civil correspondence with them could not be avoided, for then must you needs go out of the world; meaning not out of Greece, or of any of the cities thereof, into other parts, but out of the world itself; they must even destroy themselves, or seek out for a new world: it is an hyperbolical way of speaking, showing that the thing is impracticable and impossible, since men of this sort are everywhere; and were all trade and conversation with them to be forbidden, the families of God's people could never be supported, nor the interest of religion maintained; a stop would soon be put to worldly business, and saints would have little or nothing to do in the world; wherefore, as the Arabic version reads it, "business would compel you to go out of the world". (n) Zohar in Exod. fol. 31. 2.

Verse 11

But now have I written unto you,.... Which shows, that what he had written before was at another time, and in another epistle; but not that what he was now writing was different from the former, only he explains the persons of whom, and the thing about which he has before written: not to keep company, if any man that is called a brother, be a fornicator; or if any man that is a brother is called, or named a fornicator; or covetous, or an idolater; or a railer, or a drunkard, or an extortioner, with such an one, no, not to eat. The apostle's meaning is, that in his prohibition of keeping company with men of the above character, he would be understood of such persons as were called brethren; who had been received into the church, and had been looked upon, and had professed themselves to be such; and who might be mentioned by name, as notoriously guilty of fornication, covetousness, idolatry, and extortion, mentioned in the former verse; to which are added two other sins any of them might be addicted to, as "railing" either at their fellow brethren and Christians, or others giving reproachful language to them, and fixing invidious characters on them: and "drunkenness"; living in the frequent commission of that sin, and others before spoken of; and that such persons remaining impenitent and incorrigible, still persisting, in such a vicious course of life, after due admonition given them, were not only to be removed from their religious society, from the communion of the church, and be debarred sitting down, and eating with them at the Lord's table, or at their love feasts, but also were to be denied civil conversation and familiarity with them, and even not suffered to eat common food at the same table with them: which though lawful to be used with the men of the world, yet for some reasons were not advisable to be used with such; partly for vindicating the honour of religion, and preventing the stumbling of the weak; and partly to make such offenders ashamed, and bring them to repentance. The apostle alludes to the behaviour of the Jews, either to persons that were under any pollution, as a woman in the days of her separation, when her husband , "might not eat with her" off of the same plate, nor at the same table, nor on the same cloth; nor might she drink with him, nor mix his cup for him; and the same was observed to persons that had issues on them (o): or rather to such as were under "the sentence of excommunication", and such an one was obliged to sit the distance of four cubits from others, and who might not eat nor drink with him; nor was he allowed to wash and shave himself, nor a sufficiency of food, nor any to sit with him within the space of four cubits, except those of his house (p). (o) Maimon. Hilch. Issure Bia, c. 11. sect. 17, 18, 19. & Tumaot Okelim, c. 16. sect. 11. & R. Abraham in ib. (p) T. Bab. Moed Katon, fol. 16. 1. & Piske Tosaph. in ib. art. 67, 68.

Verse 12

For what have I to do to judge,.... To admonish, reprove, censure, and condemn: them also that are without? without the church, who never were in it, or members of it; to whom ecclesiastical jurisdiction does not reach; and with whom the apostle had no more concern, than the magistrates of one city, or the heads of one family have with another: do not ye judge them that are within? and them only? The apostle appeals to their own conduct, that they only reproved, censured, and punished with excommunication, such as were within the pale of the church, were members of it, and belonged unto it; nor did they pretend to exercise a power over others; and it would have been well if they had made use of the power they had over their own members, by admonishing and reproving such as had sinned; by censuring delinquents, and removing from their communion scandalous and impenitent offenders; and therefore they need not wonder that the apostle only meant fornicators, &c. among them, and not those that were in the world, by his forbidding to company with such: reference seems to be had to ways of speaking among the Jews, who used not only to call themselves the church, and the Gentiles the world, and so them that were without, both their land and church; but even those among themselves that were profane, in distinction from their wise and good men. They say (q), "if a man puts his phylacteries on his forehead, or upon the palm of his hand, this is the way of heresy (or, as in the Talmud (r), the way of the Karaites); if he covered them with gold, and put them upon his glove (or on his garments without, so Bartenora, or, as Maimonides interprets it, his arm, shoulder, or breast), lo, this is , "the way of them that are without":'' on which the commentators (s) say, "these are the children of men, who walk after their own judgment, and not the judgment of the wise men": and Maimonides (t) says, they are such who deny the whole law, and neither believe anything, either of the written or the oral law. (q) Misn. Megilla, c. 4. sect. 8. (r) T. Bab. Megilla, fol. 24. 2. (s) Jarchi, Bartenora, & Yom Tob, in Misn. Megilla, c. 4. sect. 8. (t) In. ib.

Verse 13

But them that are without God judgeth,.... Or "will judge", in the great day of judgment; wherefore though such persons did not fall under the censures and punishment of the apostle, nor of a church of Christ, yet they shall not go unpunished; God will call them to an account for their fornication, covetousness, idolatry, extortion, &c. and will judge, condemn, and punish them, according to their works; and therefore since they do not fall under the cognizance of the churches of Christ, they are to be left to the tribunal of God; and all that the saints have to do is to watch over one another, and reprove, rebuke, and censure, as cases require, and as the case of this church did. Therefore put away from among yourselves that wicked person; not that wicked thing, as some read it, but that wicked one; meaning not the devil, who is sometimes so called; a sense of the words proposed by Calvin, not asserted; but that wicked man, that, incestuous person, whom the apostle would have removed from among them, by excommunication; which was what became them as a church to do, and which lay in their power to do, and could only be done by them, and was to be their own pure act and deed: reference seems to be had to those passages in Deu 17:7 where the Septuagint render the phrase, , "thou shalt put away that wicked one among yourselves". Next: 1 Corinthians Chapter 6

Verse 1

5:1-8 Paul confronts sexual immorality in the church and instructs the Christians to expel a shameless offender from their fellowship.

5:1 sexual immorality: A man was having sex with his stepmother. Such behavior even pagans didn’t do: It violated both the law of Moses (see Lev 18:7-8) and Roman law (Gaius, Institutes 1.63).

Verse 2

5:2 The Corinthian Christians were proud (see 4:8, 10, 18; 5:6), when they should have been mourning in sorrow and shame over such sin among them. • remove this man from your fellowship: This instruction might presuppose that the man had refused their appeals, or that such blatant sin required immediate discipline (cp. Matt 18:15-18).

Verse 3

5:3 in the Spirit: Paul’s spiritual unity with them and the authority he had received from God through the Spirit were effective among them.

Verse 5

5:5 The instruction to throw this man out is not in the Greek text but is implied from 5:2, 13. • and hand him over to Satan: Cp. 1 Tim 1:20. Those who are outside of God’s church are under the power and control of Satan (see Eph 2:2; 1 Jn 5:19). • so that his sinful nature will be destroyed: (literally for the destruction of the flesh): The flesh may be interpreted figuratively as a reference to his evil desires or literally as his physical life (i.e., so that he will die). • and he himself will be saved: Perhaps he would repent and not be condemned (cp. 2 Cor 2:5-8). • on the day the Lord returns: Literally in the day of the Lord, which includes the final judgment.

Verse 6

5:6-7 Yeast was often a symbol of sin (cp. Matt 16:6, 12; Mark 8:15; Luke 12:1; Gal 5:9). Jews ceremonially cleansed their homes of yeast before the annual Passover meal (Exod 12:19; 13:7). • Get rid of . . . this wicked person: Sin, if unaddressed, could spread throughout the church, just as yeast spreads throughout a batch of dough.

Verse 7

5:7-8 Paul draws an analogy between the traditional Jewish Passover celebration and the sacrifice of Christ. In the Passover celebration, a lamb was sacrificed and unleavened bread was eaten (see Exod 12:1-27; 13:3-7). The sacrifice of Christ, which occurred at Passover (Matt 26:2; cp. John 1:29; 1 Pet 1:19), results in the removal of sin for believers.

Verse 9

5:9-13 The church is to discipline anyone in the church who is known to be living in sin.

5:9 When I wrote to you before refers to an earlier letter now lost. • Sexual sin is any form of illicit sexual activity (see also 6:9).

Verse 10

5:10 Paul generally encouraged believers not to separate themselves from the company of sinful unbelievers (e.g., 10:27).

Verse 11

5:11 Separation from a professing believer who was living in sin was intended to reinforce and maintain the high moral standards of the Christian community. The social pressure it exerted might also encourage repentance in an erring brother or sister (cp. 2 Thes 3:6, 14).

Verse 12

5:12-13 Christians are not called to judge (i.e., discipline) sin in unbelievers, but in believers.