1 Corinthians 5:7
Verse
Context
Immorality Rebuked
6Your boasting is not good. Do you not know that a little leaven works through the whole batch of dough?7Get rid of the old leaven, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed.8Therefore let us keep the feast, not with the old bread, leavened with malice and wickedness, but with the unleavened bread of sincerity and of truth.
Sermons
Leonard Ravenhill
J. Vernon McGee
Jacob Prasch
Carter Conlon
Jim Cymbala
Erlo StegenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Purge out therefore the old leaven - As it is the custom of the Jews previously to the passover to search their houses in the most diligent manner for the old leaven, and throw it out, sweeping every part clean; so act with this incestuous person. I have already shown with what care the Jews purged their houses from all leaven previously to the passover; see the note on Exo 12:8-19 (note), and on the term passover, and Christ as represented by this ancient Jewish sacrifice; see on Exo 12:27 (note), and my Discourse on the Nature and Design of the Eucharist.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
1 Corinthians 5:7
Immorality Rebuked
6Your boasting is not good. Do you not know that a little leaven works through the whole batch of dough?7Get rid of the old leaven, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed.8Therefore let us keep the feast, not with the old bread, leavened with malice and wickedness, but with the unleavened bread of sincerity and of truth.
- Scripture
- Sermons
- Commentary
If Any Man Be in Christ - Part 3 (Cd Quality)
By Leonard Ravenhill6.3K58:23Christ In YouPSA 23:1MAT 6:33JHN 13:1JHN 13:71CO 5:7HEB 9:26JUD 1:14In this sermon, the preacher shares a story about a marriage hall where people were dancing and having a good time. Suddenly, the Queen of the Underworld enters and starts dancing provocatively. The preacher then talks about the importance of enduring afflictions and suffering for the sake of eternity. He references 2 Corinthians 4 and discusses the physical and emotional pain that the apostle Paul endured for the sake of spreading the gospel. The preacher emphasizes the love of God and how it surpasses human understanding, using examples from the Greek language to illustrate the different types of love.
(Exodus) Exodus 12:5-8
By J. Vernon McGee4.8K07:50ExpositionalEXO 2:9EXO 12:5MAT 6:33MAT 19:14ACT 20:71CO 5:7In this sermon, the preacher shares his experiences as a young preacher in Middle Tennessee. He talks about how he used to hold meetings in country churches during the summer and how he learned to engage with the congregation, including mothers with restless babies. The preacher then focuses on the significance of the Passover lamb in the Bible, explaining that it symbolizes Christ and his sacrifice for humanity. He highlights the unity of the Israelite families in participating in the Passover and emphasizes that Christ is the ultimate Passover lamb for all believers.
Grain Offering - Leviticus 2
By Jacob Prasch3.1K1:30:58OfferingPRO 16:18AMO 4:5MAT 23:131CO 5:7In this sermon, the speaker discusses his visit to the Airport Vineyard Church in Toronto and expresses his shock at the extreme and unscriptural practices he witnessed there. He emphasizes the importance of not compromising on key issues such as the authority of the Word of God and the true gospel of Jesus. The speaker also mentions the problems and good aspects of troubled areas like Israel, Northern Ireland, and South Africa, highlighting the need for a balanced perspective. He concludes by condemning the blasphemous and ungodly behavior he observed at the church meeting.
The Glorying of Leaven
By Carter Conlon2.4K56:32SinDAN 5:29MAT 16:6MAT 23:4LUK 13:9LUK 13:211CO 5:7In this sermon, the preacher begins by recounting the story of Belshazzar and how he was blind to the truth and hardened to the gospel. The preacher then paraphrases Matthew chapter 23, cautioning about the leaven of the Pharisees and describing the characteristics of a Pharisee's heart. The sermon then shifts to the topic of conquering strong cities in our lives, areas that are deeply embedded and cannot be changed without the power of God. The preacher encourages the congregation to have an open heart and trust in God's grace to overcome these strongholds. The sermon concludes with a call to confession and surrender, using the story of Achan in Joshua chapter 7 as an example of the need to let go of everything that is not of God.
Celebrate the Feast
By Jim Cymbala1.6K38:32FeastsMAT 13:33MAT 26:28JHN 1:29ROM 6:231CO 5:7GAL 5:9EPH 2:8In this sermon, Pastor Symbola emphasizes the importance of living a life that is true to one's identity as a Christian. He highlights the destructive nature of sin and how it can spread and consume a person's life. Pastor Symbola urges the congregation to take sin seriously, especially in light of Jesus' sacrifice on the cross. He emphasizes the need to get rid of all leaven, symbolizing sin, in order to experience true joy, peace, and rest in Christ.
Chapter 2 - How to Obtain Fulness of Power in Christian Life & Service
By R.A. Torrey1.5K19:54Audio BooksEXO 12:13ISA 53:6MAT 6:33ACT 20:281CO 5:7HEB 9:26In this sermon, the preacher emphasizes the power of the blood of Jesus in atoning for sin and justifying believers before God. The speaker highlights how Martin Luther spent many years seeking peace through self-efforts but found no relief until he understood the power of the blood. The blood of Jesus not only relieves our guilt but also frees us from the burden of trying to earn God's favor through our own works. The sermon emphasizes the importance of starting with the blood of Jesus as the foundation for our faith and understanding its power before seeking the deeper truths of the Holy Spirit.
Purge Out the Old Leaven
By Erlo Stegen1.3K1:14:37Dealing With SinGEN 1:5MAT 6:33MAT 28:19LUK 19:40ROM 6:41CO 5:72CO 5:6In this sermon, the preacher emphasizes the importance of sharing the message of Jesus with others, drawing inspiration from the example of Dale Moody. The preacher also highlights the significance of the resurrection of Jesus and its power to overcome sin and death. The sermon references Hosea's prophecy and describes Jesus as a hero who conquered death and hell. The preacher calls on the listeners to repent and turn away from sin, and concludes with a prayer for God's grace and the working of the Holy Spirit in their lives.
The Prodigal - 2 of 2
By David Ravenhill1.1K12:23GraceRedemptionLUK 15:7ROM 5:81CO 5:7EPH 2:8David Ravenhill emphasizes the sacrificial nature of Christ through the parable of the Prodigal Son, illustrating how the fatted calf symbolizes the perfect sacrifice of Jesus. He reflects on the dangers of pride and legalism, warning that even those who appear righteous can stray far from God. Ravenhill highlights God's immense love for sinners and the joy in heaven over one who repents, contrasting the attitudes of the older brother with the grace extended to the wayward son. He calls for a recognition of our own shortcomings and the need for humility, reminding us that redemption is available to all, regardless of past sins. The sermon concludes with a plea for divine mercy and restoration for those who have fallen away.
Our Firm Foundation
By Stephen Kaung8631:07:32MAT 6:331CO 5:71CO 5:132TI 2:19REV 14:4In this sermon, the preacher discusses the current state of believers and compares it to the time of the Apostle Paul. He emphasizes that many people claim to be pious but lack true spiritual power. The preacher encourages listeners to fix their eyes on the Lord Jesus and not be swayed by false teachings or worldly influences. He also urges believers to follow the Lamb wherever He goes and to meditate deeply on the Word of God in order to be spiritually revived. The preacher draws parallels between the corrupted temple in Jesus' time and the current state of the church, highlighting the need for repentance and a return to true worship.
Passover
By David Ravenhill64149:25ROM 6:4ROM 8:141CO 5:71CO 6:191CO 10:16HEB 6:1HEB 12:1HEB 12:22REV 5:9
This sermon delves into the parallel between the Old Testament Passover and its fulfillment in Jesus Christ. It emphasizes the importance of moving from shadows to substance, highlighting the detailed fulfillment of God's plan. The sermon covers various aspects such as creation, substitution, inspection, affection, execution, application, confession, protection, impartation, separation, declaration, celebration, sanctification, unification, direction, redemption, immersion, and destination, all pointing towards the ultimate destination of being in the presence of God.
2 - Magnesians
By Ignatius of Antioch63110:33Audio BooksMAT 5:13ROM 12:21CO 5:7EPH 5:22PHP 1:27JAS 4:71PE 5:8The sermon transcript is from the Epistle of Ignatius to the Magnesians. It emphasizes the importance of living a Christian life and being obedient to God. The speaker urges the audience to put away sinful behavior and embrace Jesus Christ as the new leaven. They are encouraged to be salted in Him and to maintain unity among themselves and with their leaders. The speaker also requests prayers for himself and the Church in Syria.
These Holy Mysteries - Eucharist, 2 of 2, Sacrifice & Real Presence
By Michael Flowers40417:46EucharistMAT 6:33JHN 6:60JHN 6:631CO 5:7HEB 1:3In this sermon, the speaker emphasizes the power of confession and the transformative nature of God's word. He explains that just as God created the world through his creative power, all of creation is now headed towards renewal through the redemptive act of God becoming a human being. The speaker also discusses the significance of the Eucharist, highlighting its Jewish roots and the spiritual union it brings between God and humanity. He references John 6, where Jesus speaks about the hard saying of consuming his flesh and blood, emphasizing the real presence of Christ in the sacrament.
The Scarlet Thread of Redemption
By Major Ian Thomas1040:18Dependence on ChristRedemptionLEV 17:11JHN 1:4ROM 5:10ROM 11:361CO 5:72CO 5:14GAL 2:20PHP 1:11COL 1:27HEB 9:22Major Ian Thomas emphasizes the concept of redemption through the metaphor of a lamp, illustrating that while we are created with a body and soul, we cannot produce righteousness on our own. He explains that true functionality comes from receiving the life of Christ within us, which enables us to shine with His light. Thomas highlights the importance of both the death and life of Christ, stating that while His death reconciles us, it is His life that saves us and empowers us to live righteously. He warns against the danger of being a 'carnal Christian,' relying on our own efforts rather than allowing Christ to live through us. Ultimately, the sermon underscores the necessity of repentance and dependence on Christ for true sanctification and functionality in our Christian walk.
Deuteronomy 16 Lecture at Rochdale
By John Nelson Darby0Holy Spirit and New LifeFeasts of IsraelJHN 14:16ACT 2:11CO 5:7John Nelson Darby discusses the significance of the three great feasts in Israel—Passover, Pentecost, and Tabernacles—emphasizing their unique characteristics and prophetic meanings. He explains how the Passover represents Christ's sacrifice, Pentecost signifies the Church's new state in resurrection, and the Feast of Tabernacles points to a future gathering of believers. Darby highlights the importance of the Holy Spirit in connecting believers to Christ and the new life they have in Him, urging Christians to recognize their heavenly citizenship and the blessings that come from it. He concludes by encouraging believers to live in the reality of their relationship with God, empowered by the Holy Spirit.
The Lamb of God - the Firstborn
By G.W. North0The Lamb of GodRedemptionEXO 12:13JHN 1:29JHN 6:35JHN 14:6ROM 3:241CO 5:7EPH 1:7COL 1:13HEB 9:121PE 1:18G.W. North emphasizes the significance of Jesus as the Lamb of God and the Firstborn, illustrating how God redeemed His people from Egypt without initially addressing sin, as the Law had not yet been given. He explains that redemption makes believers God's own, while atonement maintains that relationship, as seen in Jesus' teachings about being the bread of life. North draws parallels between the Passover lamb and Christ, asserting that true life comes from partaking in Him, the ultimate sacrifice. He highlights that many disciples struggled with this profound truth, yet those who remained recognized the eternal life found in His words. Ultimately, North underscores that while sin is present, the primary focus of redemption is the sacrificial love of Christ, which encompasses justification, sanctification, and reconciliation.
Exodus 12:3
By Chuck Smith0Substitutionary AtonementChrist as Our PassoverEXO 12:3MAT 26:28JHN 1:29JHN 3:16ROM 6:231CO 5:7EPH 1:7HEB 9:221PE 1:18REV 5:6Chuck Smith emphasizes the significance of the Passover lamb in the context of the final plague in Egypt, where the blood of the lamb served as a protective sign for the Israelites. He explains how the lamb, chosen and slain, symbolized substitutionary atonement, foreshadowing Christ as our ultimate Passover lamb who takes away the sins of the world. The sermon highlights the necessity of applying the blood of Jesus in our lives for salvation and the importance of obedience and faith in experiencing God's grace. Smith draws parallels between the Passover feast and the Christian faith, underscoring the need for remembrance and acknowledgment of God's deliverance through Christ.
Of Church Discipline.
By John Gill0Authority of ChristChurch DisciplineISA 26:1EZK 43:10MAT 16:19MAT 18:17JHN 20:23ROM 16:171CO 5:7GAL 5:122TH 3:61TI 1:20John Gill emphasizes that church discipline is rooted in divine authority rather than human laws, asserting that Christ is the sole head and lawgiver of the church. He clarifies that many commonly cited scriptures regarding church discipline are often misinterpreted, particularly those concerning the keys of the kingdom and excommunication. Gill outlines the proper procedures for admitting members into the church, emphasizing the need for personal faith and mutual consent, while also addressing the importance of maintaining moral integrity within the church community. He concludes by discussing the necessity of excommunication as a means to preserve the church's purity and honor God, while also aiming for the restoration of the individual involved.
Passover Lamb
By William Barclay0DeliveranceSacrifice of ChristEXO 12:13ISA 53:5JHN 1:29JHN 3:16ROM 6:231CO 5:7GAL 5:1EPH 1:7HEB 9:22REV 5:12William Barclay emphasizes that the Passover Lamb symbolizes both deliverance and the means of deliverance. He illustrates how the original Passover Lamb represented God's powerful act of rescuing the Israelites from slavery in Egypt, paralleling Jesus as the ultimate Passover Lamb who delivers humanity from sin. The blood of the lamb was crucial for the safety of the Jewish homes during the Exodus, just as Jesus' sacrificial death is essential for salvation from sin's penalty and power. Barclay highlights that through Jesus, God's delivering power is made manifest for the salvation of all mankind.
The Passover
By J. Wilbur Chapman0EXO 12:21ISA 53:6JHN 3:16ROM 5:81CO 5:7EPH 1:7HEB 11:281PE 1:18J. Wilbur Chapman preaches on the significance of the Passover in the Old Testament and its connection to the atonement provided by Jesus Christ in the New Testament. The Passover lamb symbolizes the substitutionary sacrifice of Christ for our sins, emphasizing the need for faith in applying His blood to our lives for salvation. Just as the Israelites had to apply the blood to their doorposts for safety, we must apply the blood of Christ through faith to our souls for redemption.
The Communicant Should Prepare Himself for Christ With Great Care
By Thomas a Kempis0PSA 27:4PSA 51:101CO 5:7COL 3:1JAS 4:8Thomas a Kempis emphasizes the importance of preparing our hearts as a dwelling place for Christ, urging us to purge out impurities and distractions to make room for His presence. He highlights the need for humility, reverence, and love when receiving the Body of the Lord, acknowledging that it is only by God's grace that we are allowed to approach His table. Kempis reminds us that we come to be sanctified and united with Christ, to receive new grace and be stirred to amend our ways, emphasizing the continuous devotion and careful custody of ourselves before and after partaking in the Sacrament.
Day 215, John 18
By David Servant0EXO 3:14MAT 10:32LUK 22:51JHN 6:35JHN 18:6JHN 18:28JHN 18:321CO 5:7David Servant delves into the Gospel of John, highlighting unique aspects such as Jesus' captors falling to the ground when He identified Himself as 'I am,' echoing God's revelation to Moses. John exclusively records Jesus' profound 'I am' statements, emphasizing His divinity and unique claims. The account of Peter's impulsive actions and subsequent denial of Christ showcases God's amazing grace and redemption, despite human shortcomings and failures. Through Peter's story, the sermon explores the depth of God's forgiveness and restoration, challenging misconceptions about salvation and the extent of God's mercy. The sermon also contrasts the religious hypocrisy of the chief priests and Pharisees with the true sacrificial nature of Jesus as the Passover Lamb, ultimately fulfilling God's redemptive plan.
September 24. 1678. the Passover.
By Jane Lead0EXO 12:111CO 5:7REV 3:7REV 14:1REV 20:6Jane Lead preaches about the significance of Redemption and the process of yielding to God's will, emphasizing the need to remove any impurity from our lives as the Lord's Passover approaches. Believers are called to partake in the Passover of the Philadelphian Church, symbolizing liberation from captivity and bondage to serve God. Through faith and divine revelation, believers are encouraged to embrace a new spiritual state that leads to vivification and the celebration of the great Triumphant Passover.
March 19. 1678. the Old Leaven.
By Jane Lead0EXO 12:15MAT 16:61CO 5:7GAL 5:9Jane Lead emphasizes the importance of removing all leaven from our lives, drawing parallels to the Feast of the Passover where no leaven is to be found. She urges her listeners to search diligently for any leaven of sin or impurity and to remove it completely, in order to demonstrate strict obedience to God's ordinances.
"The Shadow of the Cross" ch.10:11-42
By Charles Alexander0PSA 82:6JER 23:5MAT 11:27LUK 19:41JHN 5:23JHN 10:27JHN 10:30JHN 10:361CO 5:7HEB 1:3Charles Alexander delves into the profound events surrounding Jesus' ministry in Jerusalem during the Feast of Tabernacles and the Feast of Dedication, highlighting the escalating enmity and the clear declaration of His divinity, leading to the ultimate rejection by the Jewish leaders. The shadow of the cross looms as Jesus proclaims His eternal Sonship and unity with the Father, emphasizing the necessity of faith in His works and the eternal security of His sheep. The discourse culminates in a dramatic confrontation where Jesus asserts His deity, prompting the Pharisees to attempt to stone Him, but His divine timing prevents their actions, setting the stage for the impending sacrifice on the Cross.
The Foundation of Recovered Testimony
By T. Austin-Sparks0JHN 17:211CO 1:231CO 5:7GAL 6:14PHP 3:8COL 1:18HEB 12:2REV 1:5T. Austin-Sparks preaches on the importance of returning to the foundational truth of the Cross of Christ for revival and recovery of the lost testimony. He emphasizes that throughout history, whenever God moved for recovery, it was always by calling back to the Cross as the starting point. The Passover in the Old Testament served as a unifying ground and corrective dynamic, restoring unity and removing idolatry. The ultimate focus is on Christ in His fullness and significance, where God must be all, and any division or idolatry must be replaced by a captivating vision of Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Purge out therefore the old leaven - As it is the custom of the Jews previously to the passover to search their houses in the most diligent manner for the old leaven, and throw it out, sweeping every part clean; so act with this incestuous person. I have already shown with what care the Jews purged their houses from all leaven previously to the passover; see the note on Exo 12:8-19 (note), and on the term passover, and Christ as represented by this ancient Jewish sacrifice; see on Exo 12:27 (note), and my Discourse on the Nature and Design of the Eucharist.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.