Teks -- 1 Corinthians 5:1-13 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> 1Co 5:1; 1Co 5:1; 1Co 5:1; 1Co 5:1; 1Co 5:1; 1Co 5:2; 1Co 5:2; 1Co 5:2; 1Co 5:3; 1Co 5:3; 1Co 5:3; 1Co 5:5; 1Co 5:5; 1Co 5:5; 1Co 5:6; 1Co 5:6; 1Co 5:7; 1Co 5:7; 1Co 5:7; 1Co 5:7; 1Co 5:8; 1Co 5:8; 1Co 5:8; 1Co 5:9; 1Co 5:9; 1Co 5:10; 1Co 5:10; 1Co 5:10; 1Co 5:10; 1Co 5:10; 1Co 5:11; 1Co 5:11; 1Co 5:11; 1Co 5:11; 1Co 5:12; 1Co 5:13
Robertson: 1Co 5:1 - Actually Actually ( holōs ).
Literally, wholly, altogether, like Latin omnino and Greek pantōs (1Co 9:22). So papyri have it for "really"and also for...
Actually (
Literally, wholly, altogether, like Latin omnino and Greek
Robertson: 1Co 5:1 - It is reported It is reported ( akouetai ).
Present passive indicative of akouō , to hear; so literally, it is heard. "Fornication is heard of among you."Probably...
It is reported (
Present passive indicative of
Robertson: 1Co 5:1 - And such And such ( kai toiautē ).
Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Porn...
And such (
Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse.
Robertson: 1Co 5:1 - As is not even among the Gentiles As is not even among the Gentiles ( hētis oude en tois ethnesin ).
Height of scorn. The Corinthian Christians were actually trying to win pagans to...
As is not even among the Gentiles (
Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize"meant to live in sexual wantonness and license. See Cicero pro Cluentio , v. 14.
Robertson: 1Co 5:1 - That one of you hath his father’ s wife That one of you hath his father’ s wife ( hōste gunaika tina tou patros echein ).
"So as (usual force of hōste ) for one to go on having (e...
That one of you hath his father’ s wife (
"So as (usual force of
Robertson: 1Co 5:2 - And ye are puffed up And ye are puffed up ( kai humeis pephusiōmenoi este ).
Emphatic position of humeis (you). It may be understood as a question. Perfect passive pe...
And ye are puffed up (
Emphatic position of
Robertson: 1Co 5:2 - Did not rather mourn Did not rather mourn ( kai ouchi mallon epenthēsate ).
Possibly question also and note strong negative form ouchi , which favours it. The very leas...
Did not rather mourn (
Possibly question also and note strong negative form
Robertson: 1Co 5:2 - That he might be taken away That he might be taken away ( hina arthēi ).
The sub-final use of hina of desired result (1Co 1:15) so common in the Koiné. First aorist passi...
That he might be taken away (
The sub-final use of
Robertson: 1Co 5:3 - For I verily For I verily ( egō men gar ).
Emphatic statement of Paul’ s own attitude of indignation, egō in contrast with humeis . He justifies his de...
For I verily (
Emphatic statement of Paul’ s own attitude of indignation,
Robertson: 1Co 5:3 - Being absent Being absent ( apōn )
Although absent (concessive participle) and so of parōn though present. Each with locative case (tōi sōmati , tōi...
Being absent (
Although absent (concessive participle) and so of
Robertson: 1Co 5:3 - Have already judged Have already judged ( ēdē kekrika ).
Perfect active indicative of krinō . I have already decided or judged, as though present (hōs parōn )...
Have already judged (
Perfect active indicative of
Robertson: 1Co 5:5 - To deliver such an one unto Satan To deliver such an one unto Satan ( paradounai ton toiouton tōi Satanāi ).
We have the same idiom in 1Ti 1:20 used of Hymenius and Alexander. In ...
To deliver such an one unto Satan (
We have the same idiom in 1Ti 1:20 used of Hymenius and Alexander. In 2Co 12:7 Paul speaks of his own physical suffering as a messenger (
Robertson: 1Co 5:5 - For the destruction of the flesh For the destruction of the flesh ( eis olethron tēs sarkos ).
Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the f...
For the destruction of the flesh (
Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the fleshly sins, remedial punishment.
Robertson: 1Co 5:5 - That the spirit may be saved That the spirit may be saved ( hina to pneuma sōthēi ).
The ultimate purpose of the expulsion as discipline. Note the use of to pneuma in contr...
That the spirit may be saved (
The ultimate purpose of the expulsion as discipline. Note the use of
Robertson: 1Co 5:6 - Not good Not good ( ou kalon ).
Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once in...
Not good (
Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up).
Robertson: 1Co 5:6 - A little leaven leaveneth the whole lump A little leaven leaveneth the whole lump ( mikra zumē holon to phurama zumoi ).
This proverb occurs verbatim in Gal 5:9. Zumē (leaven) is a ...
A little leaven leaveneth the whole lump (
This proverb occurs verbatim in Gal 5:9.
Robertson: 1Co 5:7 - Purge out Purge out ( ekkatharate ).
First aorist (effective) active imperative of ekkathairō , old verb to cleanse out (ek ), to clean completely. Aorist t...
Purge out (
First aorist (effective) active imperative of
Robertson: 1Co 5:7 - A new lump A new lump ( neon phurama ).
Make a fresh start as a new community with the contamination removed. Neos is the root for neaniskos , a young man, no...
A new lump (
Make a fresh start as a new community with the contamination removed.
Robertson: 1Co 5:7 - Unleavened Unleavened ( azumoi ).
Without (a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They a...
Unleavened (
Without (
Robertson: 1Co 5:7 - For our passover also hath been sacrificed, even Christ For our passover also hath been sacrificed, even Christ ( kai gar to pascha hēmōn etuthē Christos ).
First aorist passive indicative of thuō ...
For our passover also hath been sacrificed, even Christ (
First aorist passive indicative of
Robertson: 1Co 5:8 - Wherefore let us keep the feast Wherefore let us keep the feast ( hōste heortazōmen ).
Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast...
Wherefore let us keep the feast (
Present active subjunctive (volitive). Let us keep on keeping the feast, a perpetual feast (Lightfoot), and keep the leaven out. It is quite possible that Paul was writing about the time of the Jewish passover, since it was before pentecost (1Co 16:8). But, if so, that is merely incidental, and his language here is not a plea for the observance of Easter by Christians.
Robertson: 1Co 5:8 - With the leaven of malice and wickedness With the leaven of malice and wickedness ( en zumēi kakias kai ponērias ).
Vicious disposition and evil deed.
With the leaven of malice and wickedness (
Vicious disposition and evil deed.
Robertson: 1Co 5:8 - With the unleavened bread of sincerity and truth With the unleavened bread of sincerity and truth ( en azumois eilikrinias kai alētheias ).
No word for "bread."The plural of azumois may suggest ...
With the unleavened bread of sincerity and truth (
No word for "bread."The plural of
Robertson: 1Co 5:9 - I wrote unto you in my epistle I wrote unto you in my epistle ( egrapsa humin en tēi epistolēi ).
Not the epistolary aorist, but a reference to an epistle to the Corinthians ea...
I wrote unto you in my epistle (
Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find"it would be if a bundle of papyri in Egypt should give it back to us?
Robertson: 1Co 5:9 - To have no company with fornicators To have no company with fornicators ( mē sunanamignusthai pornois ).
Present middle infinitive with mē in an indirect command of a late double ...
To have no company with fornicators (
Present middle infinitive with
Robertson: 1Co 5:10 - Not altogether Not altogether ( ou pantōs ).
Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members o...
Not altogether (
Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world,
Robertson: 1Co 5:10 - The covetous The covetous ( tois pleonektais ).
Old word for the over-reachers, those avaricious for more and more (pleon , echō , to have more). In N.T. only ...
The covetous (
Old word for the over-reachers, those avaricious for more and more (
Robertson: 1Co 5:10 - Extortioners Extortioners ( harpaxin ).
An old adjective with only one gender, rapacious (Mat 7:15; Luk 18:11), and as a substantive robber or extortioner (here a...
Robertson: 1Co 5:10 - Idolaters Idolaters ( eidōlolatrais ).
Late word for hirelings (latris ) of the idols (eidōlon ), so our very word idolater. See 1Co 6:9; 1Co 10:7; Eph 5...
Robertson: 1Co 5:10 - For then must ye needs For then must ye needs ( epei ōpheilete oun ).
This neat Greek idiom of epei with the imperfect indicative (ōpheilete , from opheilō , to be ...
For then must ye needs (
This neat Greek idiom of
Robertson: 1Co 5:11 - But now I write unto you But now I write unto you ( nun de egrapsa humin ).
This is the epistolary aorist referring to this same epistle and not to a previous one as in 1Co 5...
But now I write unto you (
This is the epistolary aorist referring to this same epistle and not to a previous one as in 1Co 5:9. As it is (when you read it) I did write unto you.
Robertson: 1Co 5:11 - If any man that is named a brother be If any man that is named a brother be ( ean tis adelphos onomazomenos ēi ).
Condition of the third class, a supposable case.
If any man that is named a brother be (
Condition of the third class, a supposable case.
Robertson: 1Co 5:11 - Or a reviler or a drunkard Or a reviler or a drunkard ( ē loidoros ē methusos ).
Loidoros occurs in Euripides as an adjective and in later writings. In N.T. only here and...
Or a reviler or a drunkard (
Robertson: 1Co 5:11 - With such a one, no, not to eat With such a one, no, not to eat ( tōi toioutōi mēde sunesthiein ).
Associative instrumental case of toioutōi after sunesthiein , "not even ...
With such a one, no, not to eat (
Associative instrumental case of
Robertson: 1Co 5:12 - For what have I to do? For what have I to do? ( ti gar moi̱ ).
"For what is it to me (dative) to judge those without (tous exo )?"They are outside the church and not with...
For what have I to do? (
"For what is it to me (dative) to judge those without (
Robertson: 1Co 5:13 - Put away the wicked man Put away the wicked man ( exarate ton ponēron ).
By this quotation from Deu 17:7 Paul clinches the case for the expulsion of the offender (1Co 5:2)...
Commonly (
Better, absolutely or actually , as Rev.
Vincent: 1Co 5:1 - Should have Should have
Opinions are divided as to whether the relation was that of marriage or concubinage. The former is urged on the ground that ἔχ...
Should have
Opinions are divided as to whether the relation was that of marriage or concubinage. The former is urged on the ground that
Vincent: 1Co 5:5 - -- To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies e...
To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: " that the spirit may be saved," etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1Th 2:18; 2Co 12:7. Compare Luk 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan . Compare 1Ti 1:20.
Vincent: 1Co 5:6 - Glorying Glorying ( καῦχημα )
Not the act , but the subject of boasting; namely, the condition of the Corinthian church.
Glorying (
Not the act , but the subject of boasting; namely, the condition of the Corinthian church.
Vincent: 1Co 5:6 - Lump Lump ( φύραμα )
See on Rom 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers.
Lump (
See on Rom 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers.
Vincent: 1Co 5:7 - Leaven Leaven
Not the sinful man, but evil of every kind, in accordance with the more general statement of the leavening, power of evil in 1Co 5:6. The ...
Leaven
Not the sinful man, but evil of every kind, in accordance with the more general statement of the leavening, power of evil in 1Co 5:6. The apostle's metaphor is shaped by the commands concerning the removal of leaven at the passover: Exo 12:19; Exo 13:7. Compare Ignatius; " Dispense, therefore, with the evil leaven that has grown old (
Vincent: 1Co 5:8 - Let us keep the feast Let us keep the feast ( ἑορτάζωμεν )
Only here in the New Testament. The epistle was probably written a short time before the Passo...
Let us keep the feast (
Only here in the New Testament. The epistle was probably written a short time before the Passover. See 1Co 16:8.
Sincerity (
See on pure minds , 2Pe 3:1.
Vincent: 1Co 5:8 - Truth Truth
Bengel observes: " Sincerity takes care not to admit evil with the good; truth, not to admit evil instead of good."
Truth
Bengel observes: " Sincerity takes care not to admit evil with the good; truth, not to admit evil instead of good."
Vincent: 1Co 5:9 - I write - in my epistle I write - in my epistle
American Rev., as it is I wrote . The reference is probably to a former letter now lost. Some explain ἔγρ...
I write - in my epistle
American Rev., as it is I wrote . The reference is probably to a former letter now lost. Some explain
Vincent: 1Co 5:9 - To company To company ( συναναμίγνυσθαι )
Only here and 2Th 3:14. The translation company is inadequate, but cannot perhaps be bettered. ...
To company (
Only here and 2Th 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of
Vincent: 1Co 5:10 - Idolaters Idolaters ( εἰδωλολάτραις )
Only twice outside of Paul's writings: Rev 21:8; Rev 22:15. This is the earliest known instance of t...
Idolaters (
Only twice outside of Paul's writings: Rev 21:8; Rev 22:15. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare Col 3:15; Eph 5:5. New-Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God.
Vincent: 1Co 5:13 - Wicked Wicked ( πονηρὸν )
Mischievous to the Church. See on Luk 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. Th...
Wicked (
Mischievous to the Church. See on Luk 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging , and the Hebrew word which is usually translated by
The original word implies criminal conversation of any kind whatever.
While his father was alive.
Wesley: 1Co 5:2 - Are ye puffed up? Should ye not rather have mourned Have solemnly humbled yourselves, and at that time of solemn mourning have expelled that notorious sinner from your communion?
Have solemnly humbled yourselves, and at that time of solemn mourning have expelled that notorious sinner from your communion?
Wesley: 1Co 5:3 - I verily, as present in spirit Having a full (it seems, a miraculous) view of the whole fact. Have already, as if I were actually present, judged him who hath so scandalously done t...
Having a full (it seems, a miraculous) view of the whole fact. Have already, as if I were actually present, judged him who hath so scandalously done this.
Present with you.
To confirm my sentence.
Wesley: 1Co 5:5 - To deliver such an one This was the highest degree of punishment in the Christian church; and we may observe, the passing this sentence was the act of the apostle, not of th...
This was the highest degree of punishment in the Christian church; and we may observe, the passing this sentence was the act of the apostle, not of the Corinthians.
Wesley: 1Co 5:5 - To Satan Who was usually permitted, in such cases, to inflict pain or sickness on the offender.
Who was usually permitted, in such cases, to inflict pain or sickness on the offender.
Though slowly and gradually.
Unless prevented by speedy repentance.
Wesley: 1Co 5:6 - Your glorying Either in your gifts or prosperity, at such a time as this, is not good.
Either in your gifts or prosperity, at such a time as this, is not good.
One sin, or one sinner.
Wesley: 1Co 5:6 - Leaveneth the whole lump Diffuses guilt and infection through the whole congregation.
Diffuses guilt and infection through the whole congregation.
Wesley: 1Co 5:7 - Purge out therefore the old leaven Both of sinners and of sin. That ye may be a new lump, as ye are unleavened - That is, that being unleavened ye may be a new lump, holy unto the Lord.
Both of sinners and of sin. That ye may be a new lump, as ye are unleavened - That is, that being unleavened ye may be a new lump, holy unto the Lord.
Wesley: 1Co 5:7 - For our passover is slain for us The Jewish passover, about the time of which this epistle was wrote, 1Co 5:11, was only a type of this. What exquisite skill both here and everywhere ...
The Jewish passover, about the time of which this epistle was wrote, 1Co 5:11, was only a type of this. What exquisite skill both here and everywhere conducts the zeal of the inspired writer! How surprising a transition is here, and yet how perfectly natural! The apostle, speaking of the incestuous criminal, slides into his darling topic, - crucified Saviour. Who would have expected it on such an occasion. Yet, when it is thus brought in, who does not see and admire both the propriety of the subject, and the delicacy of its introduction?
Wesley: 1Co 5:8 - Therefore let us keep the feast Let us feed on him by faith. Here is a plain allusion to the Lord's supper, which was instituted in the room of the passover.
Let us feed on him by faith. Here is a plain allusion to the Lord's supper, which was instituted in the room of the passover.
Wesley: 1Co 5:8 - Not with the old leaven Of heathenism or Judaism. Malignity is stubbornness in evil. Sincerity and truth seem to be put here for the whole of true, inward religion.
Of heathenism or Judaism. Malignity is stubbornness in evil. Sincerity and truth seem to be put here for the whole of true, inward religion.
Wesley: 1Co 5:9 - I wrote to you in a former epistle And, doubtless, both St. Paul and the other apostles wrote many things which are not extant now.
And, doubtless, both St. Paul and the other apostles wrote many things which are not extant now.
Wesley: 1Co 5:9 - Not to converse Familiarly; not to contract any intimacy or acquaintance with them, more than is absolutely necessary.
Familiarly; not to contract any intimacy or acquaintance with them, more than is absolutely necessary.
Wesley: 1Co 5:10 - -- But I did not mean that you should altogether refrain from conversing with heathens, though they are guilty in some of these respects. Covetous, rapac...
But I did not mean that you should altogether refrain from conversing with heathens, though they are guilty in some of these respects. Covetous, rapacious, idolaters - Sinners against themselves, their neighbour, God.
Wesley: 1Co 5:10 - For then ye must go out of the world Then all civil commerce must cease. So that going out of the world, which some account a perfection, St. Paul accounts an utter absurdity.
Then all civil commerce must cease. So that going out of the world, which some account a perfection, St. Paul accounts an utter absurdity.
Wesley: 1Co 5:11 - Who is named a brother That is, a Christian; especially if a member of the same congregation.
That is, a Christian; especially if a member of the same congregation.
Wesley: 1Co 5:11 - Rapacious Guilty of oppression, extortion, or any open injustice. No, not to eat with him - Which is the lowest degree of familiarity.
Guilty of oppression, extortion, or any open injustice. No, not to eat with him - Which is the lowest degree of familiarity.
Wesley: 1Co 5:12 - -- I speak of Christians only. For what have I to do to judge heathens? But ye, as well as I, judge those of your own community.
I speak of Christians only. For what have I to do to judge heathens? But ye, as well as I, judge those of your own community.
Wesley: 1Co 5:13 - Them that are without God will judge The passing sentence on these he hath reserved to himself.
The passing sentence on these he hath reserved to himself.
This properly belongs to you.
JFB: 1Co 5:1 - commonly Rather, "actually" [ALFORD]. Absolutely [BENGEL]. "It is reported," implies, that the Corinthians, though they "wrote" (1Co 7:1) to Paul on other poin...
JFB: 1Co 5:1 - so much as named The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) ha...
The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) hath (in concubinage) his father's wife," that is, his stepmother, while his father is still alive (2Co 7:12; compare Lev 18:8). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare 1Co 5:12-13). ALFORD thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.
JFB: 1Co 5:2 - 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 rel...
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 (2Co 2:4). We ought to mourn over the transgressions of others, and repent of our own (2Co 12:21) [BENGEL].
Ye have not felt such mourning as would lead to the result that, &c.
JFB: 1Co 5:2 - 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 Epistle...
By excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles (2Co 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.
The best manuscripts read, "being absent."
JFB: 1Co 5:3 - so done Rather, "perpetrated," as the Greek word here is stronger than that for "done" in 1Co 5:2. "So," that is, so scandalously while called a brother.
Rather, "perpetrated," as the Greek word here is stronger than that for "done" in 1Co 5:2. "So," that is, so scandalously while called a brother.
JFB: 1Co 5:4 - In the name of our Lord Jesus Christ By His authority and as representing His person and will (2Co 2:10). Join this with "to deliver such a one unto Satan" (1Co 5:5). The clause, "When ye...
By His authority and as representing His person and will (2Co 2:10). Join this with "to deliver such a one unto Satan" (1Co 5:5). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' 1Co 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," 1Co 5:3), as though he were present in person (Joh 20:21-23; 2Co 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 (2Co 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).
JFB: 1Co 5:5 - -- Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an ...
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; 1Ti 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (2Co 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" (1Pe 5:8), demands the sinner for punishment on account of sin (Zec 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 (1Co 11:30, 1Co 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 1Pe 4:6):
JFB: 1Co 5:5 - 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).
The spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation (Psa 83:16).
JFB: 1Co 5:6 - -- Your glorying in your own attainments and those of your favorite teachers (1Co 3:21; 1Co 4:19; 1Co 5:2), while all the while ye connive at such a scan...
JFB: 1Co 5:6 - a little leaven leaveth . . . whole lump (Gal 5:9), namely, with present complicity in the guilt, and the danger of future contagion (1Co 15:33; 2Ti 2:17).
JFB: 1Co 5:7 - 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 corn...
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).
JFB: 1Co 5:7 - as ye are unleavened Normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (1Co 6:11). Paul often grounds exhortations on the ...
Normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (1Co 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 (1Co 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.
JFB: 1Co 5:7 - For even An additional reason, besides that in 1Co 5:6, and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrif...
An additional reason, besides that in 1Co 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.
Of our unconverted state as Jews or heathen.
JFB: 1Co 5:8 - malice The opposite of "sincerity," which allows no leaven of evil to be mixed up with good (Mat 16:6).
The opposite of "sincerity," which allows no leaven of evil to be mixed up with good (Mat 16:6).
JFB: 1Co 5:8 - 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 outcomi...
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.
JFB: 1Co 5:9 - 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 ...
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" (2Co 10:10). "His letters" (plural; not applying to merely one) confirm this. 2Co 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.
JFB: 1Co 5:10 - -- Limitation of the prohibition alluded to in 1Co 5:9. As in dissolute Corinth to "company with no fornicators," &c., would be almost to company with no...
Limitation of the prohibition alluded to in 1Co 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 1Co 10:27; Joh 17:15; 1Jo 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.
JFB: 1Co 5:11 - 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 altogeth...
"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.
JFB: 1Co 5:11 - I have written That is, my meaning in the letter I wrote was "not to keep company," &c.
That is, my meaning in the letter I wrote was "not to keep company," &c.
JFB: 1Co 5:11 - a brother Contrasted with a "fornicator . . . of the world" (1Co 5:10). There is less danger in associating with open worldlings than with carnal professors. He...
Contrasted with a "fornicator . . . of the world" (1Co 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 1Co 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).
JFB: 1Co 5:11 - no not to eat Not to sit at the same table with such; whether at the love-feasts (agapæ) or in private intercourse, much more at the Lord's table: at the last, too...
Not to sit at the same table with such; whether at the love-feasts (agapæ) 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; 2Jo 1:10-11).
JFB: 1Co 5:12 - 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.
You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it.
Implying, Those within give me enough to do without those outside.
JFB: 1Co 5:12 - 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 ...
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.
Clarke: 1Co 5:1 - There is fornication among you There is fornication among you - The word πορνεια, which we translate fornication in this place, must be understood in its utmost latitude o...
There is fornication among you - The word
Clarke: 1Co 5:1 - That one should have his father’ s wife That one should have his father’ s wife - Commentators and critics have found great difficulties in this statement. One part of the case is suf...
That one should have his father’ s wife - Commentators and critics have found great difficulties in this statement. One part of the case is sufficiently clear, that a man who professed Christianity had illegal connections with his father’ s wife; but the principal question is, was his father alive or dead? Most think that the father was alive, and imagine that to this the apostle refers, 2Co 7:12, where, speaking of the person who did the wrong, he introduces also him who had suffered the wrong; which must mean the father and the father then alive. After all that has been said on this subject, I think it most natural to conclude that the person in question had married the wife of his deceased father, not his own mother, but stepmother, then a widow
This was a crime which the text says was not so much as named among the Gentiles; the apostle must only mean that it was not accredited by them, for it certainly did often occur: but by their best writers who notice it, it was branded as superlatively infamous. Cicero styles it, scelus incredibile et inauditum , an incredible and unheard of wickedness; but it was heard of and practised; and there are several stories of this kind in heathen authors, but they reprobate not commend it. The word
Clarke: 1Co 5:2 - Ye are puffed up Ye are puffed up - Ye are full of strife and contention relative to your parties and favourite teachers, and neglect the discipline of the Church. H...
Ye are puffed up - Ye are full of strife and contention relative to your parties and favourite teachers, and neglect the discipline of the Church. Had you considered the greatness of this crime, ye would have rather mourned, and have put away this flagrant transgressor from among you
Clarke: 1Co 5:2 - Taken away from among you Taken away from among you - Ἱνα εξαρθη εκ μεσου υμων . This is supposed by some to refer to the punishment of death, by other...
Taken away from among you -
Clarke: 1Co 5:3 - Absent in body, but present in spirit Absent in body, but present in spirit - Perhaps St. Paul refers to the gift of the discernment of spirits, which it is very likely the apostles in g...
Absent in body, but present in spirit - Perhaps St. Paul refers to the gift of the discernment of spirits, which it is very likely the apostles in general possessed on extraordinary occasions. He had already seen this matter so clearly, that he had determined on that sort of punishment which should be inflicted for this crime.
Clarke: 1Co 5:4 - In the name of our Lord Jesus In the name of our Lord Jesus - Who is the head of the Church; and under whose authority every act is to be performed
In the name of our Lord Jesus - Who is the head of the Church; and under whose authority every act is to be performed
Clarke: 1Co 5:4 - And my spirit And my spirit - My apostolical authority derived from him; with the power, συν δυναμει, with the miraculous energy of the Lord Jesus, whi...
And my spirit - My apostolical authority derived from him; with the power,
Clarke: 1Co 5:5 - To deliver such a one unto Satan To deliver such a one unto Satan - There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the ...
To deliver such a one unto Satan - There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the Christians. Lightfoot, Selden, and Schoettgen, who have searched all the Jewish records, have found nothing that answers to this: it was a species of punishment administered in extraordinary cases, in which the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with diseases and terrors as a warning to all; but while the body and mind were thus tormented, the immortal spirit was under the influence of the Divine mercy; and the affliction, in all probability, was in general only for a season; though sometimes it was evidently unto death, as the destruction of the flesh seems to imply. But the soul found mercy at the hand of God; for such a most extraordinary interference of God’ s power and justice, and of Satan’ s influence, could not fail to bring the person to a state of the deepest humiliation and contrition; and thus, while the flesh was destroyed, the spirit was saved in the day of the Lord Jesus. No such power as this remains in the Church of God; none such should be assumed; the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were intrusted with it.
Clarke: 1Co 5:6 - Your glorying is not good Your glorying is not good - You are triumphing in your superior knowledge, and busily employed in setting up and supporting your respective teachers...
Your glorying is not good - You are triumphing in your superior knowledge, and busily employed in setting up and supporting your respective teachers, while the Church is left under the most scandalous corruptions - corruptions which threaten its very existence if not purged away
Clarke: 1Co 5:6 - Know ye not Know ye not - With all your boasted wisdom, do you not know and acknowledge the truth of a common maxim, a little leaven leaveneth the whole lump? I...
Know ye not - With all your boasted wisdom, do you not know and acknowledge the truth of a common maxim, a little leaven leaveneth the whole lump? If this leaven - the incestuous person, be permitted to remain among you; if his conduct be not exposed by the most formidable censure; the flood-gates of impurity will be opened on the Church, and the whole state of Christianity ruined in Corinth.
Clarke: 1Co 5:7 - Purge out therefore the old leaven 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 f...
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.
Clarke: 1Co 5:8 - Therefore let us keep the feast Therefore let us keep the feast - It is very likely that the time of the passover was now approaching, when the Church of Christ would be called to ...
Therefore let us keep the feast - It is very likely that the time of the passover was now approaching, when the Church of Christ would be called to extraordinary acts of devotion, in commemorating the passion, death, and resurrection of Christ; and of this circumstance the apostle takes advantage in his exhortation to the Corinthians. See the Introduction, Section 12
Clarke: 1Co 5:8 - Not with old leaven Not with old leaven - Under the Christian dispensation we must be saved equally from Judaism, heathenism, and from sin of every kind; malice and wic...
Not with old leaven - Under the Christian dispensation we must be saved equally from Judaism, heathenism, and from sin of every kind; malice and wickedness must be destroyed; and sincerity and truth, inward purity and outward holiness, take their place
The apostle refers here not more to wicked principles than to wicked men; let us keep the feast, not with the old leaven - the impure principles which actuated you while in your heathen state; neither with the leaven of malice and wickedness,
The word
Clarke: 1Co 5:9 - I wrote unto you in an epistle I wrote unto you in an epistle - The wisest and best skilled in Biblical criticism agree that the apostle does not refer to any other epistle than t...
I wrote unto you in an epistle - The wisest and best skilled in Biblical criticism agree that the apostle does not refer to any other epistle than this; and that he speaks here of some general directions which he had given in the foregoing part of it; but which he had now in some measure changed and greatly strengthened, as we see from 1Co 5:11. The words
Clarke: 1Co 5:9 - Not to company with fornicators Not to company with fornicators - With which, as we have already seen, Corinth abounded. It was not only the grand sin, but staple, of the place.
Not to company with fornicators - With which, as we have already seen, Corinth abounded. It was not only the grand sin, but staple, of the place.
Clarke: 1Co 5:10 - For then must ye needs go out of the world For then must ye needs go out of the world - What an awful picture of the general corruption of manners does this exhibit! The Christians at Corinth...
For then must ye needs go out of the world - What an awful picture of the general corruption of manners does this exhibit! The Christians at Corinth could not transact the ordinary affairs of life with any others than with fornicators, covetous persons, extortioners, railers, drunkards, and idolaters, because there were none others in the place! How necessary was Christianity in that city!
Clarke: 1Co 5:11 - But now I have written But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a forn...
But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such - have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. Let him have this extra mark of your abhorrence of all sin; and let the world see that the Church of God does not tolerate iniquity.
Clarke: 1Co 5:12 - For what have I to do to judge them also that are without? For what have I to do to judge them also that are without? - The term without, τους εξω, signifies those who were not members of the Church,...
For what have I to do to judge them also that are without? - The term without,
There are several important subjects in this chapter which intimately concern the Christian Church in general
1. If evil be tolerated in religious societies, the work of God cannot prosper there. If one scandal appear, it should be the cause of general humiliation and mourning to the followers of God where it occurs; because the soul of a brother is on the road to perdition, the cause of God so far betrayed and injured, and Christ recrucified in the house of his friends. Pity should fill every heart towards the transgressor, and prayer for the backslider occupy all the members of the Church
2. Discipline must be exercised in the Christian Church; without this it will soon differ but little from the wilderness of this world. But what judgment, prudence, piety, and caution, are requisite in the execution of this most important branch of a minister’ s duty! He may be too easy and tender, and permit the gangrene to remain till the flock be infected with it. Or he may be rigid and severe, and destroy parts that are vital while only professing to take away what is vitiated. A backslider is one who once knew less or more of the salvation of God. Hear what God says concerning such: Turn, ye backsliders, for I am married unto you. See how unwilling He is to give them up! He suffers long, and is kind: do thou likewise; and when thou art obliged to cut off the offender from the Church of Christ, follow him still with thy best advice and heartiest prayers
3. A soul cut off from the flock of God is in an awful state! his outward defense is departed from him; and being no longer accountable to any for his conduct, he generally plunges into unprecedented depths of iniquity; and the last state of that man becomes worse than the first. Reader, art thou without the pale of God’ s Church? remember it is here written, them that are Without God judgeth, 1Co 5:13
4. Christians who wish to retain the spirituality of their religion should be very careful how they mingle with the world. He who is pleased with the company of ungodly men, no matter howsoever witty or learned, is either himself one with them, or is drinking into their spirit. It is impossible to associate with such by choice without receiving a portion of their contagion. A man may be amused or delighted with such people, but he will return even from the festival of wit with a lean soul. Howsoever contiguous they may be, yet the Church and the world are separated by an impassable gulf
5. If all the fornicators, adulterers, drunkards, extortioners, and covetous persons which bear the Christian name, were to be publicly excommunicated from the Christian Church, how many, and how awful would the examples be! If however the discipline of the visible Church be so lax that such characters are tolerated in it, they should consider that this is no passport to heaven. In the sight of God they are not members of his Church; their citizenship is not in heaven, and therefore they have no right to expect the heavenly inheritance. It is not under names, creeds, or professions, that men shall be saved at the last day; those alone who were holy, who were here conformed to the image of Christ, shall inherit the kingdom of God. Those who expect it in any other way, or on any other account, will be sadly deceived.
Calvin: 1Co 5:1 - It is generally reported that there is among you 1.It is generally reported that there is among you Those contentions having originated, as has been observed, in presumption and excessive confidence...
1.It is generally reported that there is among you Those contentions having originated, as has been observed, in presumption and excessive confidence, he most appropriately proceeds to make mention of their diseases, the knowledge of which should have the effect of humbling them. First of all, he shows them what enormous wickedness it is to allow one of their society to have an illicit connection with his mother-in-law. It is not certain, whether he had seduced her from his father as a prostitute, or whether he kept her under pretense of marriage. This, however, does not much affect, the subject in hand; for, as in the former case, there would have been an abominable and execrable whoredom, so the latter would have involved an incestuous connection, abhorrent to all propriety and natural decency. Now, that he may not seem to charge them on doubtful suspicions, he says, that the case which he brings forward is well known and in general circulation. For it is in this sense that I take the particle
From his saying that such a kind of whoredom was not named even among the Gentiles, some are of opinion, that he refers to the incest of Reuben, (Gen 35:22,) who, in like manner, had an incestuous connection with his mother-in-law. They are accordingly of opinion, that Paul did not make mention of Israel, because a disgraceful instance of this kind had occurred among them, as if the annals of the Gentiles did not record many incestuous connections of that kind! This, then, is an idea that is quite foreign to Paul’s intention; for in making mention of the Gentiles rather than of the Jews, he designed rather to heighten the aggravation of the crime. “You,” says he, “permit, as though it were a lawful thing, an enormity, which would not be tolerated even among the Gentiles — nay more, has always been regarded by them with horror, and looked upon as a prodigy of crime.” When, therefore, he affirms that it was not named among the Gentiles, he does not mean by this, that no such thing had ever existed among them, or was not recorded in their annals, for even tragedies have been founded upon it; 270 but that it was held in detestation by the Gentiles, as a shameful and abominable monstrosity, for it is a beastly lust, which destroys even natural modesty. Should any one ask, “Is it just to reproach all with the sin of one individual?” I answer, that the Corinthians are accused, not because one of their number has sinned, but because, as is stated afterwards, they encouraged by connivance a crime that was deserving of the severest punishment.
Calvin: 1Co 5:2 - And ye are puffed up // That he might be taken away from among you 2.And ye are puffed up “ Are ye not ashamed,” says he, “to glory in what affords so much occasion for humiliation?” He had observed previous...
2.And ye are puffed up “ Are ye not ashamed,” says he, “to glory in what affords so much occasion for humiliation?” He had observed previously, that even the highest excellence gives no just ground of glorying, inasmuch as mankind have nothing of their own, and it is only through the grace of God that they possess any excellence. (1Co 4:7.) Now, however, he attacks them from another quarter. “You are,” says he, “covered with disgrace: what ground have you, then, for pride or haughtiness? For there is an amazing blindness in glorying in the midst of disgrace, in spite, as it were of angels and men.”
When he says, and have not rather mourned, he argues by way of contrast; for where there is grief there is no more glorying. It may be asked: “Why ought they to have mourned over another man’s sin?” I answer, for two reasons: first, in consequence of the communion that exists among the members of the Church, it was becoming that all should feel hurt at so deadly a fall on the part of one of their number; and secondly, when such an enormity is perpetrated in a particular Church, the perpetrator of it is all offender in such a way, that the whole society is in a manner polluted. For as God humbles the father of a family in the disgrace of his wife, or of his children, and a whole kindred in the disgrace of one of their number, so every Church ought to consider, that it contracts a stain of disgrace whenever any base crime is perpetrated in it. Nay, farther, we see how the anger of God was kindled against the whole nation of Israel on account of the sacrilege of one individual — Achan. (Jos 7:1.) It was not as though God had been so cruel as to take vengeance on the innocent for another man’s crime; but, as in every instance in which anything of this nature has occurred among a people, there is already some token of his anger, so by correcting a community for the fault of one individual, he distinctly intimates that the whole body is infected and polluted with the contagion of the offense. Hence we readily infer, that it is the duty of every Church to mourn over the faults of individual members, as domestic calamities belonging to the entire body. And assuredly a pious and dutiful correction takes its rise in our being inflamed with holy zeal through displeasure at the offense; for otherwise severity will be felt to be bitter. 271
That he might be taken away from among you He now brings out more distinctly what he finds fault with in the Corinthians — remissness, inasmuch as they connived at such an abomination. Hence, too, it appears that Churches are furnished with this power 272 — that, whatever fault there is within them, they can correct or remove it by strictness of discipline, and that those are inexcusable that are not on the alert to have filth cleared away. For Paul here condemns the Corinthians. Why? Because they had been remiss in the punishment of one individual. Now he would have accused them unjustly, if they had not had this power. Hence the power of excommunication is established from this passage. On the other hand, as Churches have this mode of punishment put into their hands, those commit sin, 273 as Paul shows here, that do not make use of it, when it is required; for otherwise he would act unfairly to the Corinthians in charging them with this fault.
Calvin: 1Co 5:3 - I truly, 3.I truly, etc. As the Corinthians were wanting in their duty, having condemned their negligence, he now shows what ought to be done. In order that t...
3.I truly, etc. As the Corinthians were wanting in their duty, having condemned their negligence, he now shows what ought to be done. In order that this stain may be removed, they must cast out this incestuous person from the society of the faithful. He prescribes, then, as a remedy for the disease, excommunication, which they had sinfully delayed so long. When he says, that he had, while absent in body, already determined this, he severely reproves in this way the remissness of the Corinthians, for there is here all implied contrast. It is as though he had said: “You who are present ought before this time to have applied a remedy to this disease, having it every day before your eyes, and yet you do nothing; 274 while for my part I cannot, even though absent, endure it.” Lest any one should allege that he acted rashly in forming a judgment when at so great a distance, he declares himself to be present in spirit, meaning by this, that the line of duty was as plain to him as if he were present, and saw the thing with his eyes. Now it is of importance to observe what he teaches as to the mode of excommunication.
Calvin: 1Co 5:4 - When you are gathered together and my spirit // In the name of our Lord 4.When you are gathered together and my spirit — that is, when ye are gathered together with me, but in spirit, for they could not meet together...
4.When you are gathered together and my spirit — that is, when ye are gathered together with me, but in spirit, for they could not meet together as to bodily presence. He declares, however, that it would be all one as though he were personally present. It is to be carefully observed, that Paul, though an Apostle, does not himself, as an individual, excommunicate according to his own pleasure, but consults with the Church, that the matter may be transacted by common authority. He, it is true, takes the lead, and shows the way, but, in taking others as his associates, he intimates with sufficient plainness, that this authority does not belong to any one individual. As, however, a multitude never accomplishes anything with moderation or seriousness, if not governed by counsel, there was appointed in the ancient Church a Presbytery, 275 that is, an assembly of elders, who, by the consent of all, had the power of first judging in the case. From them the matter was brought before the people, but it was as a thing already judged of. 276 Whatever the matter may be, it is quite contrary to the appointment of Christ and his Apostles — to the order of the Church, and even to equity itself, that this right should be put into the hands of any one man, of excommunicating at his pleasure any that he may choose. Let us take notice, then, that in excommunicating this limitation be observed — that this part of discipline be exercised by the common counsel of the elders, and with the consent of the people, and that this is a remedy in opposition to tyranny. For nothing is more at variance with the discipline of Christ than tyranny, for which you open a wide door, if you give one man the entire power.
In the name of our Lord For it is not enough that we assemble, if it be not in the name of Christ; for even the wicked assemble together for impious and nefarious conspiracies. Now in order that an assembly may be held in Christ’s name, two things are requisite: first, that we begin by calling upon his name; and secondly, that nothing is attempted but in conformity with his word. Then only do men make an auspicious commencement of anything that they take in hand to do, when they with their heart call upon the Lord that they may be governed by his Spirit, and that their plans may, by his grace, be directed to a happy issue; and farther, when they ask at his mouth, as the Prophet speaks, (Isa 30:2,) that is to say, when, after consulting his oracles, they surrender themselves and all their designs to his will in unreserved obedience. If this is becoming even in the least of our actions, how much less ought it to be omitted in important and serious matters, and least of all, when we have to do with God’s business rather than our own? For example, excommunication is an ordinance of God, and not of men; on any occasion, therefore, on which we are to make use of it, where shall we begin if not with God. 277 In short, when Paul exhorts the Corinthians to assemble in the name of Christ, he does not simply require them to make use of Christ’s name, or to confess him with the mouth, (for the wicked themselves can do that,) but to seek him truly and with the heart, and farther, he intimates by this the seriousness and importance of the action.
He adds, with the power of our Lord, for if the promise is true,
As often as two or three are gathered together in my name,
I am in the midst of them, (Mat 18:20,)
it follows, that whatever is done in such an assembly is a work of Christ. Hence we infer, of what importance excommunication, rightly administered, is in the sight of God, inasmuch as it rests upon the power of God. For that saying, too, must be accomplished,
Whatsoever ye shall bind on earth shall be bound in heaven. (Mat 18:18.)
As, however, this statement ought to fill despisers 278 with no ordinary alarm, so faithful pastors, as well as the Churches generally, are by this admonished in what a devout spirit 279 they should go to work in a matter of such importance. For it is certain that the power of Christ is not tied to the inclination or opinions of mankind, but is associated with his eternal truth.
Calvin: 1Co 5:5 - To deliver to Satan for the destruction of the flesh 5.To deliver to Satan for the destruction of the flesh As the Apostles had been furnished with this power among others, that they could deliver over...
5.To deliver to Satan for the destruction of the flesh As the Apostles had been furnished with this power among others, that they could deliver over to Satan wicked and obstinate persons, and made use of him as a scourge to correct them, Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind, agreeably to the exposition that is usually given of another passage, in reference to Alexander and Hymeneus, (Tit 1:20.) To deliver over to Satan, they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in 2Co 2:5, I give up that interpretation, as forced and at variance with Paul’s meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; for as Christ reigns in the Church, so Satan reigns out of the Church, as Augustine, too, has remarked, 280 in his sixty-eighth sermon on the words of the Apostle, where he explains this passage. 281 As, then, we are received into the communion of the Church, and remain in it on this condition, that we are under the protection and guardianship of Christ, I say, that he who is cast out of the Church is in a manner delivered over to the power of Satan, for he becomes an alien, and is cast out of Christ’s kingdom.
The clause that follows, for the destruction of the flesh, is made use of for the purpose of softening; for Paul’s meaning is not that the person who is chastised is given over to Satan to be utterly ruined, or so as to be given up to the devil in perpetual bondage, but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. For as the salvation equally with the condemnation of the spirit is eternal, he takes the condemnation of the flesh as meaning temporal condemnation. “We will condemn him in this world for a time, that the Lord may preserve him in his kingdom.” This furnishes an answer to the objection, by which some endeavor to set aside this exposition, for as the sentence of excommunication is directed rather against the soul than against the outward man, they inquire how it can be called the destruction of the flesh My answer, then, is, (as I have already in part stated,) that the destruction of the flesh is opposed to the salvation of the spirit, simply because the former is temporal and the latter is eternal. In this sense the Apostle in Heb 5:7, uses the expression the days of Christ ’ s flesh, to mean the course of his mortal life. Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them. 282 Should any one wish to have anything farther in reference to the rite of excommunication, its causes, necessity, purposes, and limitation, let him consult my Institutes. 283
Calvin: 1Co 5:6 - Your glorying is not good // Know ye not 6.Your glorying is not good. He condemns their glorying, not simply because they extolled themselves beyond what is lawful for man, but because they ...
6.Your glorying is not good. He condemns their glorying, not simply because they extolled themselves beyond what is lawful for man, but because they delighted themselves in their faults. He had previously stripped mankind of all glory; for he had shown that, as they have nothing of their own, whatever excellence they may have, they owe the entire praise of it to God alone. (1Co 4:7.) What he treats of here, however, is not that, God is defrauded of his right, when mortals arrogate to themselves the praise of their excellences, but that the Corinthians are guilty of arrant folly in extolling themselves without any just ground. For they proudly gloried as if everything had been in a golden style among them, while in the meantime there was so much among them that was wicked and disgraceful.
Know ye not That they might not think that it was a matter of little or no importance that they gave encouragement to so great an evil, he shows the destructive tendency of indulgence and dissimulation in such a case. He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage 286 the same meaning as in those expressions of Juvenal: “A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another.” 287 I have said in this passage, because Paul, as we shall see, makes use of it elsewhere (Gal 5:9) in another sense.
Calvin: 1Co 5:7 - Purge out therefore // Our Passover 7.Purge out therefore Having borrowed a similitude from leaven, he pursues it farther, though he makes a transition from a particular point to a gen...
7.Purge out therefore Having borrowed a similitude from leaven, he pursues it farther, though he makes a transition from a particular point to a general doctrine. For he is no longer speaking of the case of incest, but exhorts them generally to purity of life, on the ground that we cannot remain in Christ if we are not cleansed. He is accustomed to do this not infrequently. When he has made a particular statement, he takes occasion to pass on to general exhortations. He had made mention of leaven on another account, as we have seen. As this same metaphor suited the general doctrine which he now subjoins, he extends it farther.
Our Passover 288 Before coming to the subject-matter, I shall say a few words in reference to the words. Old leaven receives that name on the same principle as the old man, (Rom 6:6,) for the corruption of nature takes the precedence in us, previously to our being renewed in Christ. That, therefore, is said to be old which we bring with us from the womb, and must perish when we are renewed by the grace of the Spirit. 289 The verb
We come now to the subject-matter. Paul, having it in view to exhort the Corinthians to holiness, shows that what was of old figuratively represented in the passover, ought to be at this day accomplished in us, and explains the correspondence which exists between the figure and the reality. In the first place, as the passover consisted of two parts — a sacrifice and a sacred feast — he makes mention of both. For although some do not reckon the paschal lamb to have been a sacrifice, yet reason shows that it was properly a sacrifice, for in that rite the people were reconciled to God by the sprinkling of blood. Now there is no reconciliation without a sacrifice; and, besides, the Apostle now expressly confirms if, for he makes use of the word
Calvin: 1Co 5:8 - NO PHRASE 8. Now, in the solemnity of this sacred feast we must abstain from leaven, as God commanded the fathers to abstain. But from what leaven? As the ou...
8. Now, in the solemnity of this sacred feast we must abstain from leaven, as God commanded the fathers to abstain. But from what leaven? As the outward passover was to them a figure of the true passover, so its appendages were figures of the reality which we at this day possess. If, therefore, we would wish to feed on Christ’s flesh and blood, let us bring to this feast sincerity and truth Let these be our loaves of unleavened bread Away with all malice and wickedness, for it is unlawful to mix up leaven with the passover In fine, he declares that we shall be members of Christ only when we shall have renounced malice and deceit. In the meantime we must carefully observe this passage, as showing that the ancient passover was not merely
Calvin: 1Co 5:9 - I wrote to you in an epistle 9.I wrote to you in an epistle The epistle of which he speaks is not at this day extant. Nor is there any doubt that many others are lost. It is enou...
9.I wrote to you in an epistle The epistle of which he speaks is not at this day extant. Nor is there any doubt that many others are lost. It is enough, however, that those have been preserved to us which the Lord foresaw would suffice. But this passage, in consequence of its obscurity, has been twisted to a variety of interpretations, which I do not think it necessary for me to take up time in setting aside, but will simply bring forward what appears to me to be its true meaning. He reminds the Corinthians of what he had already enjoined upon them — that they should refrain from intercourse with the wicked. For the word rendered to keep company with, means to be on terms of familiarity with any one, and to be in habits of close intimacy with him. 294 Now, his reminding them of this tends to expose their remissness, inasmuch as they had been admonished, and yet had remained inactive.
He adds an exception, that they may the better understand that this refers particularly to those that belong to the Church, as they did not require to be admonished 295 to avoid the society of the world. In short, then, he prohibits the Corinthians from holding intercourse with those who, while professing to be believers, do, nevertheless, live wickedly and to the dishonor of God. “Let all that wish to be reckoned brethren, either live holily and becomingly, or be excommunicated from the society of the pious, and let all the good refrain from intercourse and familiarity with them. It were superfluous to speak as to the openly wicked, for you ought of your own accord to shun them, without any admonition from me.” This exception, however, increases the criminality of remissness, inasmuch as they cherished in the bosom of the Church an openly wicked person; for it is more disgraceful to neglect those of your own household than to neglect strangers.
Calvin: 1Co 5:10 - Since you would have required 10.Since you would have required It is as to this clause especially that interpreters are not agreed. For some say, “You must sooner quit Greece....
10.Since you would have required It is as to this clause especially that interpreters are not agreed. For some say, “You must sooner quit Greece.” Ambrose, on the other hand, says, “You must rather die.” Erasmus turns it into the optative, as if Paul said, “Would that it were allowable for you to leave the world altogether; 296 but as you cannot do this, you must at least quit the society of those who falsely assume the name of Christians, and in the meantime exhibit in their lives the worst example.” Chrysostom’s exposition has more appearance of truth. According to him, the meaning is this: “When I command you to shun fornicators, I do not mean all such; otherwise you would require to go in quest of another world; for we must live among thorns so long as we sojourn on earth. This only do I require, that you do not keep company with fornicators, who wish to be regarded as brethren, lest you should seem by your sufferance to approve of their wickedness.” Thus the term world here, must be taken to mean the present life, as in Joh 17:15
I pray not, Father, that thou shouldest take them out of the world, but that thou shouldest deliver them from the evil.
Against this exposition a question might be proposed by way of objection: “As Paul said this at a time when Christians were as yet mingled with heathens, and dispersed among them, what ought to be done now, when all have given themselves to Christ in name? For even in the present day we must go out of the world, if we would avoid the society of the wicked; and there are none that are strangers, when all take upon themselves Christ’s name, and are consecrated to him by baptism.” Should any one feel inclined to follow Chrysostom, he will find no difficulty in replying, to this effect: that Paul here took for granted what was true — that, where there is the power of excommunication, there is an easy remedy for effecting a separation between the good and the bad, if Churches do their duty. As to strangers, the Christians at Corinth had no jurisdiction, and they could not restrain their dissolute manner of life. Hence they must of necessity have quitted the world, if they wished to avoid the society of the wicked, whose vices they could not cure.
For my own part, as I do not willingly adopt interpretations which cannot be made to suit the words, otherwise than by twisting the words so as to suit them, I prefer one that is different from all these, taking the word rendered to go out as meaning to be separated, and the term world as meaning the pollutions of the world “What need have you of an injunction as to the children of this world, (Luk 16:8,) for having once for all renounced the world, it becomes you to stand aloof from their society; for the whole world lieth in the wicked one. ” 297 (1Jo 5:19.) If any one is not satisfied with this interpretation, here is still another that is probable: “I do not write to you in general terms, that you should shun the society of the fornicators of this world, though that you ought to do, without any admonition from me.” I prefer, however, the former; and I am not the first contriver of it, but, while it has been brought forward previously by others, I have adapted it more fully, if I mistake not, to Paul’s thread of discourse. There is, then, 298 a sort of intentional omission, when he says that he makes no mention of those that are without, inasmuch as the Corinthians ought to be already separated from them, that they may know that even at home 299 they required to maintain this discipline of avoiding the wicked.
Calvin: 1Co 5:11 - If he who is called a brother // With such an one not even to take food 11.If he who is called a brother In the Greek there is a participle 300 without a verb. 301 Those that view this as referring to what follows, bring ...
11.If he who is called a brother In the Greek there is a participle 300 without a verb. 301 Those that view this as referring to what follows, bring out here a forced meaning, and at variance with Paul’s intention. I confess, indeed, that that is a just sentiment, 302 and worthy of being particularly noticed — that no one can be punished by the decision of the Church, but one whose sin has become matter of notoriety; but these words of Paul cannot be made to bear that meaning. What he means, then, is this: “If any one is reckoned a brother among you, and at the same time leads a wicked life, and such as is unbecoming a Christian, keep aloof from his society.” In short, being called a brother, means here a false profession, which has no corresponding reality. Farther, he does not make a complete enumeration of crimes, but merely mentions five or six by way of example, and then afterwards, under the expression such an one, he sums up the whole; and he does not mention any but what fall under the knowledge of men. For inward impiety, and anything that is secret, does not fall within the judgment of the Church.
It is uncertain, however, what he means by an idolater For how can he be devoted to idolatry who has made a profession of Christ? Some are of opinion that there were among the Corinthians at that time some who received Christ but in half, and in the mean time were involved, nevertheless, in corrupt superstition, as the Israelites of old, and afterwards the Samaritans maintained a kind of worship of God, but at the same time polluted it with wicked superstitions. For my part, I rather understand it of those who, while they held idols in contempt, gave, nevertheless, a pretended homage to the idols, with the view of gratifying the wicked. Paul declares that such persons ought not to be tolerated in the society of Christians; and not without good reason, inasmuch as they made so little account of trampling God’s glory under foot. We must, however, observe the circumstances of the case — that, while they had a Church there, in which they might worship God in purity, and have the lawful use of the sacraments, they came into the Church in such a way as not to renounce the profane fellowship of the wicked. I make this observation, in order that no one may think that we ought to employ equally severe measures against those who, while at this day dispersed under the tyranny of the Pope, pollute themselves with many corrupt rites. These indeed, I maintain, sin generally in this respect, and they ought, I acknowledge, to be sharply dealt with, and diligently urged, 303 that they may learn at length to consecrate themselves wholly to Christ; but I dare not go so far as to reckon them worthy of excommunication, for their case is different. 304
With such an one not even to take food In the first place, we must ascertain whether he addresses here the whole Church, or merely individuals. I answer, that this is said, indeed, to individuals, but, at the same time, it is connected with their discipline in common; for the power of excommunicating is not allowed to any individual member, but to the entire body. When, therefore, the Church has excommunicated any one, no believer ought to receive him into terms of intimacy with him; otherwise the authority of the Church would be brought into contempt, if each individual were at liberty to admit to his table those who have been excluded from the table of the Lord. By partaking of food here, is meant either living together, or familiar association in meals. For if, on going into an inn, I see one who has been excommunicated sitting at table, there is nothing to hinder me from dining with him; for I have not authority to exclude him. What Paul means is, that, in so far as it is in our power, we are to shun the society of those whom the Church has cut off from her communion.
The Roman antichrist, not content with this severity, has burst forth into interdicts, prohibiting any one from helping one that has been excommunicated to food, or fuel, or drink, or any other of the supports of life. 305 Now, that is not strictness of discipline, but tyrannical and barbarous cruelty, that is altogether at variance with Paul’s intention. For he means not that he should be counted as an enemy, but as a brother, (2Th 3:15;) for in putting this public mark of disgrace upon him, the intention is, that he may be filled with shame, and brought to repentance. And with this dreadful cruelty, if God is pleased to permit, do they rage even against the innocent. 306 Now, granting that there are sometimes those who are not undeserving of this punishment, I affirm, on the other hand, that this kind of interdict 307 is altogether unsuitable to an ecclesiastical court.
Calvin: 1Co 5:12 - For what have I to do to judge them that are without 12.For what have I to do to judge them that are without ? There is nothing to hinder us from judging these also — nay more, even devils themselves ...
12.For what have I to do to judge them that are without ? There is nothing to hinder us from judging these also — nay more, even devils themselves are not exempt from the judgment of the word which is committed to us. But Paul is speaking here of the jurisdiction that belongs peculiarly to the Church. “The Lord has furnished us with this power, that we may exercise it upon those who belong to his household. For this chastisement is a part of discipline which is confined to the Church, and does not extend to strangers. We do not therefore pronounce upon them their condemnation, because the Lord has not subjected them to our cognizance and jurisdiction, in so far as that chastisement and censure are concerned. We are, therefore, constrained to leave them to the judgment of God.” It is in this sense that Paul says, that God will judge them, because he allows them to wander about 308 unbridled like wild beasts, because there is no one that can restrain their wantonness.
Calvin: 1Co 5:13 - Put away that wicked person 13.Put away that wicked person This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. ...
13.Put away that wicked person This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. For as to those who understand the expression to mean — “Put away evil or wickedness, ” they are refuted by the Greek words made use of by Paul, the article (
Defender: 1Co 5:5 - destruction of the flesh What an awesome insight this provides into the unseen world! Ever since Adam, Satan in some sense has "the power of death" (Heb 2:14) over human being...
What an awesome insight this provides into the unseen world! Ever since Adam, Satan in some sense has "the power of death" (Heb 2:14) over human beings. This power, however, is normally restrained by God, at least in the case of those who have been redeemed, so that Satan can only hurt them or stress them to the extent that God allows for His own good purposes. The classic example is that of Job (Job 1:12; Job 2:6), but also note Luk 22:31, Luk 22:32, and 2Co 12:7, in the cases of Peter and Paul, respectively.
In the case of Ananias and Sapphira, Satan was the instigator of their sin (Act 5:3), and evidently God (speaking through Peter) removed His protection from them, allowing Satan to slay them. In the case of the incestuous sinner in the church at Corinth, God similarly spoke through Paul to deliver the man over to Satan in like fashion as His later treatment of the blasphemers Hymenaeus and Alexander (1Ti 1:20). The early church had already seen what could happen when repentance was not forthcoming. In fact, as Paul wrote in the same epistle, "many are weak and sickly among you, and many sleep" (1Co 11:30), as a result of their partaking of the Lord's supper while also partaking of flagrant unconfessed sin in their lives. Although there are no apostles in the church today to make such judgments, God can still do it Himself. Satan is still the tempter as well as the accuser (Rev 12:10), and God can still allow him to injure or even to kill His children if He so wills and if His eternal purposes are served thereby. However, no pastor, or other church leaders today should make such pronouncements."
Defender: 1Co 5:13 - put away In addition to the "destruction [this word could mean either death or severe physical punishment] of the flesh" (1Co 5:5) permitted Satan by Paul on t...
In addition to the "destruction [this word could mean either death or severe physical punishment] of the flesh" (1Co 5:5) permitted Satan by Paul on this wicked church member, Paul had also advised the church to excommunicate him from fellowship. Further, Paul told the church to withdraw fellowship from any in its professing membership who were still involved in any of the gross sins listed in 1Co 5:11. The ultimate purpose of such discipline was not only to keep the reputation of the church itself wholesome, but also to prevent "a little leaven" from "[leavening] the whole lump" (1Co 5:6). Finally Paul hoped that these judgments would convict the sinning brother to repent and return to Christ, "that the spirit may be saved in the day of the Lord Jesus" (1Co 5:5). This actually did happen in this case (2Co 2:4-11).
Although the apostles are no longer available to guide the church today, the church now has the complete Word of God, as well as pastors and teachers, and it still has the responsibility of maintaining a faithful witness. Only God now has the authority to "deliver such an one unto Satan for the destruction of the flesh" (1Co 5:5), but the church does have the right and responsibility to excommunicate (that is, withdraw fellowship) from those of its number who persist in flagrant sin."
TSK: 1Co 5:1 - reported // fornication // and // that one reported : 1Co 1:11; Gen 37:2; 1Sa 2:24
fornication : 1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18; Act 15:20,Act 15:29; 2Co 12:21; Gal 5:19; Eph 5:3; Col 3:...
reported : 1Co 1:11; Gen 37:2; 1Sa 2:24
fornication : 1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18; Act 15:20,Act 15:29; 2Co 12:21; Gal 5:19; Eph 5:3; Col 3:5; 1Th 4:7; Rev 2:21, Rev 21:8
and : Jer 2:33; Eze 16:47, Eze 16:51, Eze 16:52
that one : Gen 35:22, Gen 49:4; Lev 18:8, Lev 20:11; Deu 22:30, Deu 27:20; 2Sa 16:22, 2Sa 20:3; 1Ch 5:1; Eze 22:10; Amo 2:7; 2Co 7:12
TSK: 1Co 5:2 - ye are // mourned // might ye are : 1Co 5:6, 1Co 4:6-8, 1Co 4:18
mourned : Num 25:6; 2Ki 22:19; Ezr 9:2-6, Ezr 10:1-6; Psa 119:136; Jer 13:17; Eze 9:4, Eze 9:6; 2Co 7:7, 2Co 7:9...
ye are : 1Co 5:6, 1Co 4:6-8, 1Co 4:18
mourned : Num 25:6; 2Ki 22:19; Ezr 9:2-6, Ezr 10:1-6; Psa 119:136; Jer 13:17; Eze 9:4, Eze 9:6; 2Co 7:7, 2Co 7:9-11, 2Co 12:21
might : 1Co 5:5, 1Co 5:7, 1Co 5:13; Rev 2:20-22
TSK: 1Co 5:3 - as absent // judged as absent : 2Co 10:1, 2Co 10:11, 2Co 13:2; Col 2:5; 1Th 2:17
judged : or, determined
TSK: 1Co 5:4 - the name // when the name : Act 3:6, Act 4:7-12, Act 4:30, Act 16:18; Eph 5:20; Col 3:17
when : Mat 16:19, Mat 18:16-18, Mat 18:20, Mat 28:18, Mat 28:20; Joh 20:23; 2C...
TSK: 1Co 5:5 - deliver // that // the day deliver : 1Co 5:13; Job 2:6; Psa 109:6; 2Co 2:6, 2Co 10:6, 2Co 13:10; Act 26:18; 1Ti 1:20
that : 1Co 11:32; 2Co 2:7; Gal 6:1, Gal 6:2; 2Th 3:14, 2Th 3...
TSK: 1Co 5:6 - glorying // a little glorying : 1Co 5:2, 1Co 3:21, 1Co 4:18, 1Co 4:19; Jam 4:16
a little : 1Co 15:33; Mat 13:33, Mat 16:6-12; Luk 13:21; Gal 5:9; 2Ti 2:17
TSK: 1Co 5:7 - Purge // ye may // Christ // sacrificed Purge : 1Co 5:13; Exo 12:15, Exo 13:6, Exo 13:7; Eph 4:22; Col 3:5-9
ye may : 1Co 10:17
Christ : 1Co 15:3, 1Co 15:4; Exo 12:5, Exo 12:6; Isa 53:7-10; ...
TSK: 1Co 5:8 - let // feast // not // neither // but let : Exo 12:15, Exo 13:6; Lev 23:6; Num 28:16, Num 28:17; Deu 16:16; Isa 25:6
feast : or, holy day, Psa 42:4; Isa 30:29
not : 1Co 5:1, 1Co 5:6, 1Co 6...
let : Exo 12:15, Exo 13:6; Lev 23:6; Num 28:16, Num 28:17; Deu 16:16; Isa 25:6
feast : or, holy day, Psa 42:4; Isa 30:29
not : 1Co 5:1, 1Co 5:6, 1Co 6:9-11; Deu 16:3; 2Co 12:21; Eph 4:17-22; 1Pe 4:2
neither : 1Co 3:3; Mat 16:6, Mat 16:12, Mat 26:4, Mat 26:5; Mar 8:15; Luk 12:1; Joh 18:28-30; 2Co 12:20; 1Pe 2:1, 1Pe 2:2
but : Jos 24:14; Psa 32:2; Joh 1:47; 2Co 1:12, 2Co 8:8; Eph 6:24; 1Jo 3:18-21
TSK: 1Co 5:9 - not not : 1Co 5:2, 1Co 5:7; Psa 1:1, Psa 1:2; Pro 9:6; 2Co 6:14, 2Co 6:17; Eph 5:11; 2Th 3:14
TSK: 1Co 5:10 - altogether // of this // for altogether : 1Co 10:27
of this : 1Co 1:20; Joh 8:23, Joh 15:19, Joh 17:6, Joh 17:9, Joh 17:15, Joh 17:16; 2Co 4:4; Eph 2:2; 1Jo 4:5, 1Jo 4:7
for : Mat...
TSK: 1Co 5:11 - called // fornicator // or covetous // or an idolater // or a railer // or a drunkard // or an extortioner // with called : 1Co 6:6, 1Co 7:12, 1Co 7:15, 1Co 8:11; Mat 18:17; Act 9:17; Rom 16:17; 2Th 3:6, 2Th 3:14; 2Jo 1:10
fornicator : 1Co 5:1-9, 1Co 5:10; Psa 50:1...
called : 1Co 6:6, 1Co 7:12, 1Co 7:15, 1Co 8:11; Mat 18:17; Act 9:17; Rom 16:17; 2Th 3:6, 2Th 3:14; 2Jo 1:10
fornicator : 1Co 5:1-9, 1Co 5:10; Psa 50:16-21; 2Co 12:20,2Co 12:21; Gal 5:19-21; 1Th 4:3-8; Rev 2:14; Rev 2:20, Rev 21:8, Rev 22:15
or covetous : Psa 10:3; Mar 7:21-23; Luke 12:15-31; Eph 5:5; Col 3:5; 1Ti 3:3, 1Ti 6:9, 1Ti 6:10; 2Pe 2:14, 2Pe 2:15
or an idolater : 1Co 10:7, 1Co 10:8, 1Co 10:14, 1Co 10:18-22
or a railer : 1Co 6:10; Psa 101:5
or a drunkard : 1Co 11:21; Mat 24:49-51; Luk 12:45, Luk 12:46, Luk 21:34; Rom 13:13; Gal 2:12; Eph 5:18; 1Th 5:7, 1Th 5:8
or an extortioner : Eze 22:12; Mat 23:25; Luk 18:11
with : 1Co 5:13; Mat 18:17; Rom 16:17; 2Th 3:6, 2Th 3:14; 1Ti 6:5; 2Jo 1:10
TSK: 1Co 5:12 - what // them // do not what : Luk 12:14; Joh 18:36
them : Mar 4:11; Col 4:5; 1Th 4:12; 1Ti 3:7
do not : 1Co 6:1-5
TSK: 1Co 5:13 - God // Therefore God : Psa 50:6; Act 17:31; Rom 2:16; Heb 13:4; 2Pe 2:9
Therefore : 1Co 5:1, 1Co 5:5, 1Co 5:7; Deu 13:5, Deu 17:7, Deu 21:21, Deu 22:21, Deu 22:22, Deu...
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Poole: 1Co 5:1 - Such fornication as is not so much as named among the Gentiles // That one should have his father’ s wife 1Co 5:1,2 Paul reproveth a scandalous incest committed and
protected from censure in the church at Corinth,
1Co 5:3-5 and by his authority in Chri...
1Co 5:1,2 Paul reproveth a scandalous incest committed and
protected from censure in the church at Corinth,
1Co 5:3-5 and by his authority in Christ excommunicateth the
offender.
1Co 5:6-8 The necessity of purging out the old leaven.
1Co 5:9-13 Christians guilty of notorious crimes are not to be
consorted with.
The apostle here giveth a reason of the question which he propounded in the former chapter, whether they would be willing that, when he came to them, he should come unto them with a rod? Because such horrid wickedness was committed amongst them, as he, being an apostle to whom Christ had intrusted the government of his church, could not pass over without correction: he instanceth here in one, which he calleth
fornication by which word is often in Scripture to be understood all species of uncleanness, though, in strict speaking, we by fornication understand the uncleanness of a single person, as by adultery we understand the uncleanness of a person married, and by incest the uncleanness of a person with some near relation, as a mother, a sister: in strict speaking, the sin here reflected on was incest; but the Scripture by this word comprehends all species of unlawful mixtures.
Such fornication as is not so much as named among the Gentiles: this sin he aggravates by saying, that the Gentiles by the light of nature discerned and declined such an abomination; by whom is not to be understood the more brutish part, but the more civilized part of the heathen, such as the Romans, &c. were.
That one should have his father’ s wife: by having his father’ s wife, in this place, is not to be understood, the marrying of his father’ s wife, his father being dead; but the using of his father’ s wife as his wife while his father was yet alive, (as some judicious interpreters think), because hardly any nation would have endured a son openly to have married the widow of his father. And in 2Co 7:12 , there is mention made not only of one that had done, but of another that had suffered the wrong; which latter must be the father himself: so as there was both incest and whoredom in this fact.
Poole: 1Co 5:2 - And ye are puffed up // And have not rather mourned, that he that hath done this deed might be taken away from among you And ye are puffed up you are so conceited of your own parts and gifts, and are so full of your contentions about the preference of ministers, and thi...
And ye are puffed up you are so conceited of your own parts and gifts, and are so full of your contentions about the preference of ministers, and things of little concernment to your souls and the interest of the church, that you have not been able to find leisure to deal with this scandalous person, as a church of Christ ought to have done. This seemeth rather the reason of their not mourning, than any rejoicing in iniquity, as if they had thought the gospel had opened that door against this licentiousness which the law had shut, or triumphed in this incestuous person, being one of their teachers (which can hardly be thought).
And have not rather mourned, that he that hath done this deed might be taken away from among you: they ought rather to have mourned, keeping times of fasting and prayer, on the behalf of this scandalous member amongst them, that his sin might (upon his due sense of it, and repentance for it) have been forgiven him, and the blot upon their church, by their having such a one in their fellowship, might be washed out, by his being cast out of their fellowship and communion. It was no time for them to glory in their gifts, and be puffed up with the parts of their teachers or members, when they had such a blot upon them by a putrid member that was amongst them. They had a great deal more cause for humiliation, than for pride and glorying.
Poole: 1Co 5:3 - -- Though I be absent as to my bodily presence, yet God having intrusted me with a superintendency and care over his church amongst you, out of the car...
Though I be absent as to my bodily presence, yet God having intrusted me with a superintendency and care over his church amongst you, out of the care and solicitude which I have for you, as well as the other churches of Christ, and in discharge of that trust which God hath reposed in me, I do determine, and have determined as much as if I were present amongst you, what ought to be done by you concerning this person so notoriously scandalous.
Poole: 1Co 5:4 - In the name of our Lord Jesus Christ // When ye are gathered together, and my spirit In the name of our Lord Jesus Christ either having solemnly called upon the name of the Lord Jesus Christ for his counsel and direction, or blessing ...
In the name of our Lord Jesus Christ either having solemnly called upon the name of the Lord Jesus Christ for his counsel and direction, or blessing your action, that it may be of spiritual advantage to the party concerned; or according to the command of Christ, or by his authority, or for his glory. It may be referred either to what went before, I have judged or determined by the authority of Christ; or to what follows after.
When ye are gathered together, and my spirit when you are gathered together by the authority, or according to the institution, of Jesus Christ, and my spirit with you, you having my judgment in the case. With the power of our Lord Jesus Christ; and the power and authority of Christ committed to me, and to you, as a church of Christ.
Poole: 1Co 5:5 - For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus What this delivering to Satan is, (of which also we read, 1Ti 1:20 ), is something doubted by interpreters. That by it is to be understood excommuni...
What this delivering to Satan is, (of which also we read, 1Ti 1:20 ), is something doubted by interpreters. That by it is to be understood excommunication, or casting out of the communion of the church, can hardly be doubted by any that considereth:
1. That the apostle speaketh of an action which might be, and ought to have been, done by the church of Corinth when they met together, and for the not doing of which the apostle blameth them.
2. That the end of the action was, taking away the scandalous person from the midst amongst them, 1Co 5:2 ; purging out the old leaven, that they might become a new lump, 1Co 5:7 .
3. It was a punishment inflicted by many. Those, therefore, who interpret the phrase of an extraordinary power given the apostles or primitive churches, miraculously to give up the scandalous person to the power of the devil, to be afflicted, tormented, or vexed by him, (though not unto death), seem not to have considered, that the apostle would not have blamed the church of Corinth for not working a miracle, and that we no where read of any such power committed to any church of Christ; and one would in reason think, that persons under such circumstances should rather be pitied and helped, than shunned and avoided.
The only question therefore is: Why the apostle expresseth excommunication under the notion of being delivered to Satan? Some have thought that the reason is, because God was so pleased to ratify the just censures of his church, delivering such persons as were cast out of it into the hands of Satan, to be vexed and tormented by him; and that this might be in some particular cases, none can deny, but that this was an ordinary dispensation of Providence as to all excommunicated persons, wants better proof than any have yet showed us. It appears to me a more probable account of this phrase which others have given us, telling us, that Satan is called the god of the world, and the prince of the world, as world is taken in opposition to the church of God; so as delivering to Satan, is no more than our Saviour’ s— If he neglect to hear the church, let hint be unto thee as an heathen man and a publican, Mat 18:17 . Only for the further terror of it, the apostle expresseth it by this phrase of delivering up to Satan; thereby letting us know, how dreadful a thing it is to be out of God’ s special protection, and shut out from the ordinary means of grace and salvation, and exposed to the temptations of our grand adversary the devil, which is the state of all those who are out of the church, either having never been members of it, or, according to the rules of Christ, cast out of the communion of it.
For the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus: the end of excommunication is not for the destruction of the person of him who is cast out, but for the destruction of his flesh, that is, his lusts, which are often in Scripture called flesh, or the maceration and affliction of his body through grief and sorrow; for a determination of his fleshly being cannot be here understood by the destruction of the flesh, for that is no effect of excommunication; and those who interpret the delivery to Satan, of an extraordinary punishment, which the apostles or church in the primitive times had a power to inflict, make it to terminate not in the death, but in the torments only, of the person so punished. Again, the apostle mentioneth this punishment as a means to the eternal salvation of this person’ s soul in the day of Christ. There is no text in Scripture which more clearly asserts and opens the ordinance and nature of excommunication, than this text doth. As to those who are to inflict it, it lets us know, that it is to be done by the church, when gathered together; though the elders of the church may put the church upon it, and decree it, yet the consent and approbation of the whole church must be to it; and indeed it is vain for the officers of a church to cast any out of a communion, when the members of that communion will yet have conununion with him or them so cast out. It also lets us know, that it is a censure by which men are not shut out of the fellowship of men as men, but of men as Christians, as a church of Christ, in such religious actions and duties as concern them, considered as such a body: excommunication doth not make it unlawful for persons to buy and sell with the persons excommunicated, but to eat and drink at the Lord’ s table with them, or have communion with them in acts proper to a church as the church of Christ. The excommunicated person is in something a better condition than a heathen, for he is not to be counted as an enemy, but admonished as a brother, 2Th 3:15 . Heathens also may hear the word; he is only to be avoided in acts of church fellowship; and as to intimate communion, though it be not religious, as appeareth from 1Co 5:11 , and from 2Th 3:14 . Further, we are taught from hence, that none ought to be excommunicated but for notorious, scandalous sins, nor without a solemn invocation on the name of Christ, inquiring his will in the case. We are further taught, that the person that is duly excommunicated is in a miserable state, he is delivered up to Satan, cast out of God’ s special protection, which is peculiar to his church, and oftentimes exposed to formidable temptations. Finally, we are from this text instructed, that excommunication ought to be so administered, as may best tend to the saving of the soul of him that falls under that censure: men’ s end in excommunications should not be the ruin of persons in their health or estates, only the humbling of them, and bringing them to a sense of their sins, and a true repentance; and all means in order to that end should be used, even to such as are cast out of any church, such are repeated admonitions, the prayers of the church for them, &c.
Poole: 1Co 5:6 - your glorying is not good // a little leaven You boast and glory because you have men of parts amongst you, persons whom the world count wise;
your glorying is not good what do you glory for,...
You boast and glory because you have men of parts amongst you, persons whom the world count wise;
your glorying is not good what do you glory for, when you have such a scandalous person amongst you, and take no care to cast him out? Can you be ignorant, that as
a little leaven taken into the midst of the meal, and there kept, presently soureth the whole mass, and leaveneth the whole lump; so one notorious, scandalous sinner detained in the bosom of a church, casts a blot upon the whole church?
Poole: 1Co 5:7 - Purge out therefore the old leaven // That ye may be a new lump // As ye are unleavened // For even Christ our Passover is sacrificed for us Purge out therefore the old leaven: if the article thn in this place be emphatical (as some think) it ought to have been translated this old leaven,...
Purge out therefore the old leaven: if the article
That ye may be a new lump that they might be truly a Christian church, reformed from such things as no way agreed with the doctrine and profession of the gospel.
As ye are unleavened as you are or should be unleavened, like the Jews, who at the passover kept the feast of unleavened bread, when for seven days together they might have no leavened bread in any of their houses, Lev 23:6 .
For even Christ our Passover is sacrificed for us for though the feast of the Jewish passover be ceased, and you be tied to none of those Levitical observations, yet you are under as high an obligation; for Christ, who is the true paschal Lamb, is slain or sacrificed for us, and your old man should be crucified with him, and you no longer serve sin.
Poole: 1Co 5:8 - Therefore let us keep the feast // not with Therefore let us keep the feast: here is a manifest allusion to the feast of the Jewish passover, which was immediately followed with the feast of un...
Therefore let us keep the feast: here is a manifest allusion to the feast of the Jewish passover, which was immediately followed with the feast of unleavened bread for seven days. As the passover prefigured Christ, who is our paschal Lamb, whose flesh we eat and whose blood we drink by believing, and sacramentally in the Lord’ s supper; so the Jewish subsequent feast of unleavened bread prefigured all the days of a Christian’ s life, which are to be spent,
not with the old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth: which may be either understood of those evil and good habits which they signify, and so let us know the duty of every particular Christian to take heed of any malice or wickedness; or else (which seemeth most proper to this place) the abstract is put for the concrete, malice and wickedness for wicked and malicious men, and sincerity and truth for persons that are true and sincere. So that we are from hence taught, both the duty of every particular Christian, considering that Christ hath died as a sacrifice for his sin, to live up to the rule which he hath given us, abhorring malice and all wickedness, and acting truth and sincerity; and also the duty of every true church of Christ, to keep their communion pure from the society of wicked and malicious men, and made up of men of truth and sincerity. The latter seemeth to be principally intended.
Poole: 1Co 5:9 - -- It should seem that Paul had wrote so in some former epistle which he had directed to this church, which is lost; for we must think that Paul wrote ...
It should seem that Paul had wrote so in some former epistle which he had directed to this church, which is lost; for we must think that Paul wrote more epistles to the several churches than those left us upon record in holy writ (yet so as not to undermine the perfection of the Holy Scriptures). By
fornicators are meant any sorts of unclean persons known to them; and the keeping company with them, which the apostle had prohibited to the Corinthians, was not a mere fellowship with them in their works of darkness, but any intimacy of communion with any such persons.
Poole: 1Co 5:10 - Yet not altogether with the fornicators of this world // or extortioners // For then must ye needs go out of the world Yet not altogether with the fornicators of this world I did not intend that admonition as to such persons as were no Christians, no members of the ch...
Yet not altogether with the fornicators of this world I did not intend that admonition as to such persons as were no Christians, no members of the church (so this term world is used, Joh 15:19 17:14 ; and so it is to be interpreted here). He extendeth this admonition to other scandalous sinners, such as covetous persons, by which he understandeth such as by any open and scandalous acts discover their too great love of money, whether by oppression, or by cheating and defrauding, &c.;
or extortioners such as exact more than their due; or with idolaters by which he understandeth such as worship images: and under these few species of scandalous sinners here mentioned, the apostle understands all others alike scandalous.
For then must ye needs go out of the world for (saith he) you could have no commerce nor trading with men in the world, if you might keep no company with such as these. Which is true at this day, when the world is much more Christianized than it was at that time.
Poole: 1Co 5:11 - -- Of late there have been some disputes what eating is here intended, whether at the Lord’ s table, or at our common tables. Intimacy of communio...
Of late there have been some disputes what eating is here intended, whether at the Lord’ s table, or at our common tables. Intimacy of communion is that which undoubtedly is here signified by eating; and the apostle’ s meaning is, that the members of this church should forbear any unnecessary fellowship and communion with any persons that went under the name of Christians, and yet indulged themselves in any notorious and scandalous courses of life; of which he reckoneth up several sorts.
1. Unclean persons, noted for any kind of uncleanness.
2. Covetous persons; by which he understands all such as, out of their too great love of money, either scandalously sought to add to their heap, or to detain what was others’ just due.
3. Idolaters; by which he understands such as out of fear, or to gain favour with the heathen amongst whom they lived, would frequent and perform Divine worship in the idol’ s temple.
4. Railers, such as used their tongues intemperately and scandalously, to the prejudice of others’ reputation.
5. Drunkards; under which notion he comprehends all such as drank hot liquors intemperately, whether they had such an effect upon them as to deprive them of the use of their reason or not.
6. Extortioners, viz. such as, being in any place, exacted more than was their due of those that were under their power.
But yet by this interpretation the argument is not lost against eating with such at the table of the Lord, which is no more necessary communion with them, than civil eating is; for neither hath God spread that table for any such, neither ought any church to endure any such persons in its communion: nor are any Christians bound for ever to abide in the communion of that church, which shall wilfully neglect the purging out of such old leaven. Admitting this precept prohibitive of a civil intimacy with scandalous persons, though they be called brethren, it holds a fortiori, as a stronger argument against religious communion with such, in ordinances to which, apparently, they have no proximate right.
Poole: 1Co 5:12 - For what have I to do to judge them also that are without? // Do not ye judge them that are within? For what have I to do to judge them also that are without? My jurisdiction extendeth not to heathens; God hath intrusted to me not the government of ...
For what have I to do to judge them also that are without? My jurisdiction extendeth not to heathens; God hath intrusted to me not the government of the world, but the government of his church.
Do not ye judge them that are within? Nor would I have you concern yourselves further, than in judging your own members, those that are within the pale of your church, and who, by a voluntary joining with you, have given you a power over them.
Poole: 1Co 5:13 - But them that are without God judgeth // Therefore put away from among yourselves that wicked person But them that are without God judgeth for heathens that live brutish and scandalous lives, God will judge them; the church hath nothing to do with th...
But them that are without God judgeth for heathens that live brutish and scandalous lives, God will judge them; the church hath nothing to do with them, they never gave up themselves to them, and are only under the justice of God in the administrations of his providence.
Therefore put away from among yourselves that wicked person: do you, therefore, what belongs to you to do. This incestuous person, besides his subjection to God’ s judgment, who is the Judge of all, whether within or without the church, is subjected also to your judicature; therefore use that power which God hath given you, and put away from amongst you that evil person. The conclusion of this discourse helps us clearly to understand those former precepts, Purge out the old leaven, 1Co 5:7 , and: Let us keep the feast, not with the old leaven, 1Co 5:8 ; that they are not so properly to be interpreted of particular Christians’ purging out their lusts and corruptions, (though that be every good Christian’ s duty), as of every Christian church’ s duty to purge themselves of flagitious and scandalous persons.
Haydock: 1Co 5:1 - As the like is not among the heathens As the like is not among the heathens. This seems to have been the crime of incest, that he took the wife of his father yet living. See 2 Corinthia...
As the like is not among the heathens. This seems to have been the crime of incest, that he took the wife of his father yet living. See 2 Corinthians vii. 12. (Witham) ---
St. John Chrysostom, Theod. [Theodoret?], &c. think, that this incestuous person was one of the chiefs of the schism which then reigned in Corinth. This man, say they, was a great orator, with whose eloquence the Corinthians were enchanted, and therefore dissembled a knowledge of his crime, public as it was. The apostle having proved to them the vanity of all human learning, in the preceding chapter, now attacks the incestuous man, and exposes to their view the enormity of his crime. (Calmet)
Haydock: 1Co 5:2 - You are puffed up You are puffed up, seem to be unconcerned, to take pride in it, instead of having the man separated from you. (Witham)
You are puffed up, seem to be unconcerned, to take pride in it, instead of having the man separated from you. (Witham)
Haydock: 1Co 5:3 - Have already judged // In the name....with the power of our Lord Jesus, to deliver such a one to Satan Have already judged, decreed, and do decree, being present in spirit with you, and with your congregation. ---
In the name....with the power of ou...
Have already judged, decreed, and do decree, being present in spirit with you, and with your congregation. ---
In the name....with the power of our Lord Jesus, to deliver such a one to Satan by a sentence of excommunication, depriving him of the sacraments, the prayers, and communion, and even of the conversation of the rest of the faithful. It is likely in those times, such excommunicated persons were delivered over to Satan, so as to be corporally tormented by the devil, to strike a terror into others. See St. John Chrysostom, hom. xv. and this is said to be done for the destruction, or punishment of the flesh, that the spirit, or soul, may be saved. (Witham) ---
It is the opinion of most of the Greek fathers, that this man was either really possessed by the devil, or at least struck with such a complaint as a mortification, and humiliation to his body, whilst it served to purify his soul. We have seen from many instances in holy Scripture, that it was not unusual, in the origin of Christianity, for persons who had fallen into crimes of this nature, to be punished with death, some grievous sickness, or by being possessed by the devil, so as to be separated from the communion of the Church. (St. Ambrose; Estius; Just. [St. Justin Martyr?]; Menochius)
Haydock: 1Co 5:6-8 - Your glorying is not good // Purge out the old leaven Your glorying is not good, when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces...
Your glorying is not good, when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces you received. A little leaven corrupteth the whole mass; a public scandal, when not punished, is of dangerous consequence. ---
Purge out the old leaven. He alludes to the precept given to the Jews of having no leaven in their houses during the seven days of the Paschal feast. For our Pasch, i.e. Paschal lamb, Christ is sacrificed: and Christians, says St. John Chrysostom, must keep this feast continually, by always abstaining from the leaven of sin. (Witham)
Haydock: 1Co 5:9 - I wrote to you in an epistle // Now to keep company with fornicators I wrote to you in an epistle. If he does not mean what he has said already in this epistle, it must have been in some other, which he had written to...
I wrote to you in an epistle. If he does not mean what he has said already in this epistle, it must have been in some other, which he had written to them before, (as some conjecture) and which is not now extant. ---
Now to keep company with fornicators, nor with such like public scandalous sinners, not so much as to eat with them. But you must take notice, that I mean, when they are brethren, or Christians, not when they are infidels, for this cannot be avoided, especially by those who are to labour to convert them. This admonition of the apostle, shews us how much such persons are to blame, who by their carriage encourage, applaud, and are delighted with wicked company. Them who are without the pale and fold of the Church, the apostle leaves to the great judge of the living and the dead. (Witham)
Haydock: 1Co 5:12 - To judge them that are without To judge them that are without. Those who are said by the apostle to be without, are those who have never been converted to the faith, and therefore...
To judge them that are without. Those who are said by the apostle to be without, are those who have never been converted to the faith, and therefore are not within the jurisdiction of the Church.
Haydock: 1Co 5:13 - Take away Take away. This passage is differently understood by commentators. By some it is understood thus: expel the evil one from among you, that is, the i...
Take away. This passage is differently understood by commentators. By some it is understood thus: expel the evil one from among you, that is, the incestuous man. (Estius) ---
By others, it is understood to be spoken in a general sense, meaning, take away the evil of sin from among you. (Calmet)
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Gill: 1Co 5:1 - It is reported commonly that there is fornication among you // and such fornication as is not so much as named among the Gentiles, that one should have his father's wife It is reported commonly that there is fornication among you,.... The apostle having reproved the Corinthians for their schisms and divisions about the...
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",
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 2Co 7:12 his iniquity was abominable and intolerable, and by no means to be winked at in church of Christ.
Gill: 1Co 5:2 - And ye are puffed up // and have not rather mourned // that he that hath done this deed might be taken away from among you 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...
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
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
Gill: 1Co 5:3 - For I verily, as absent in body // but present in spirit // have judged already // as though I were present // to him that hath so done this deed 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...
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 1Co 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.
Gill: 1Co 5:4 - In the name of our Lord Jesus Christ // when ye are gathered together // and my spirit // with the power of our Lord Jesus Christ 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 ...
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.
Gill: 1Co 5:5 - To deliver such an one unto Satan // for the destruction of the flesh // that the spirit may be saved in the day of the Lord Jesus To deliver such an one unto Satan,.... This, as before observed, is to be read in connection with 1Co 5:3 and is what the apostle there determined to ...
To deliver such an one unto Satan,.... This, as before observed, is to be read in connection with 1Co 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 1Ti 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,
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,
Gill: 1Co 5:6 - Your glorying is not good // know ye not that a little leaven leaveneth the whole lump Your glorying is not good,.... Their glorying in their outward flourishing condition, in their riches and wealth, and in their ministers, in their wis...
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.
Gill: 1Co 5:7 - Purge out therefore the old leaven // That ye may be a new lump // as ye are unleavened // for even Christ our passover is sacrificed for us Purge out therefore the old leaven,.... Meaning either the incestuous person, whose crime might well be compared to sour "leaven", and be called old b...
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
"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.
Gill: 1Co 5:8 - Therefore let us keep the feast // neither with the leaven of malice and wickedness // but with the unleavened bread of sincerity 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 th...
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
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.
Gill: 1Co 5:9 - I wrote unto you in an epistle // to company with fornicators I wrote unto you in an epistle,..... Not in this same epistle, and in 1Co 5:2 as some think; for what is here observed is not written in either of tho...
I wrote unto you in an epistle,..... Not in this same epistle, and in 1Co 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 1Co 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 2Co 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,
Gill: 1Co 5:10 - Yet not altogether with the fornicators of this world // for then must you needs go out of the world 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...
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
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".
Gill: 1Co 5:11 - But now have I written unto you // 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 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 wa...
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
Gill: 1Co 5:12 - For what have I to do to judge // them also that are without // do not ye judge them that are within 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 i...
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
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.
Gill: 1Co 5:13 - But them that are without God judgeth // Therefore put away from among yourselves that wicked person 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 censure...
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,