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1
Corinthians Chapter Five
1 Corinthians 5
He begins to treat the details of conduct and of
discipline; and, first of all, the carnal defilement carried on in their midst
to the last degree of hardness of conscience. Those who sought their own
personal influence as teachers allowed them to go on in it. He condemns it
without reservation. Discipline follows; for Christ had been offered up as the
Paschal Lamb, and they were to keep the feast without leaven, keeping
themselves from the old leaven; in order that they might be in fact, what they
were before God-an unleavened lump. As to discipline, it was this: before they
knew that it was their duty to cut off the wicked person, and that God had
given them the power and imposed on them the obligation to do so, a moral sense
of evil ought, at least, to have led them to humble themselves before God, and
to pray that He would take him away. On the contrary, they were puffed up with
pride. But now the apostle teaches them what must be done, and enforces it with
all his apostolic authority. He was among them in spirit if not in body, and
with the power of the Lord Jesus Christ, they being gathered together, to
deliver such a one to Satan; but as a brother for the destruction of the flesh,
that his spirit might be saved in the day of Christ.
Here all the power of the assembly in its normal condition, united to
and led by the apostolic energy, is displayed. Its members; the apostle, vessel
and channel of the power of the Spirit; and the power of the Lord Jesus Himself,
the Head of the body. Now the world is the theatre of Satan's power; the
assembly, delivered from his power, is the habitation of God by the Spirit. If
the enemy had succeeded in drawing aside by the flesh a member of Christ, so
that he dishonours the Lord by walking after the flesh as men of the world do,
he is put outside, and by the power of the Spirit, as then exercised in their
midst by the apostle, delivered up to the enemy, who is in spite of himself the
servant of the purposes of God (as in the case of Job), in order that the flesh
of the Christian (which, from his not being able to reckon it dead, had brought
him morally under the power of Satan) should be physically destroyed and broken
down. Thus would he be set free from the illusions in which the flesh held him
captive. His mind would learn how to discern the difference between good and
evil, to know what sin was. The judgment of God would be realised within him,
and would not be executed upon him at that day when it would be definitive for
the condemnation of those who should undergo it. This was a great blessing,
although its form was terrible. Marvellous example of the government of God,
which uses the adversary's enmity against the saints as an instrument for their
spiritual blessing! We have such a case fully set before us in the history of
Job. Only we have here. in addition, the proof that in its normal state, [1] being there, the assembly exercised this judgment
herself, having discernment by the Spirit and the authority of Christ to do it.
Moreover, whatever may be the spiritual capacity of the assembly to wield this
sword of the Lord (for this is power), her positive and ordinary duty is stated
at the end of the chapter.
The assembly was an unleavened lump, looked at in the
Spirit as an assembly, and not individually. It is thus that we must view it,
for it is only in the Spirit that it is so. The assembly is seen of God as
being before Him in the new nature in Christ. Such she ought to be in practice
by the power of the Spirit, in spite of the existence of the flesh, which by
faith she ought to count as dead, and allow nothing in her walk that is
contrary to this state. The assembly ought to be a "new lump," and
was not if evil was allowed, and, consequently, ought to purge herself from the
old leaven, because she is unleavened in God's thoughts. Such is her position
before God. For Christ our Passover has been sacrificed for us: therefore we
ought to keep the feast with the unleavened bread of sincerity and truth. They
did wrong therefore in boasting while this evil was in their midst, however
great their gifts might be. A little leaven leavens the whole lump. The evil
did not attach to that man alone who was personally guilty of it. The assembly
was not clear till the evil was put out (2 Cor. 7:11). They could not
dissociate themselves in the intercourse of ordinary life from all those who,
in the world, walked corruptly, for in that case they would have to go out of
the world. But if any one called himself a brother and walked in this
corruption, with such a one they ought not even to eat. God judges those who
are outside. The assembly must herself judge those that are within, and put out
whatever must be called "wicked."
[1] The
apostle (1 Tim. 1:20) exercises this power alone as to certain blasphemers. It
is power, not mere duty, and it is important clearly to distinguish the two:
though the apostle here did it in and with the gathered assembly, yet he says,
"I have judged already to deliver such an one to Satan. In verse 13 we
have the positive duty of the assembly without the question of special power.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 5
Chapter Contents
The apostle blames the Corinthians for connivance at an
incestuous person; (1-8) and directs their behaviour towards those guilty of
scandalous crimes. (9-13)
Commentary on 1 Corinthians 5:1-8
(Read 1 Corinthians 5:1-8)
The apostle notices a flagrant abuse, winked at by the
Corinthians. Party spirit, and a false notion of Christian liberty, seem to
have saved the offender from censure. Grievous indeed is it that crimes should
sometimes be committed by professors of the gospel, of which even heathens
would be ashamed. Spiritual pride and false doctrines tend to bring in, and to
spread such scandals. How dreadful the effects of sin! The devil reigns where
Christ does not. And a man is in his kingdom, and under his power, when not in
Christ. The bad example of a man of influence is very mischievous; it spreads
far and wide. Corrupt principles and examples, if not corrected, would hurt the
whole church. Believers must have new hearts, and lead new lives. Their common
conversation and religious deeds must be holy. So far is the sacrifice of
Christ our Passover for us, from rendering personal and public holiness
unnecessary, that it furnishes powerful reasons and motives for it. Without
holiness we can neither live by faith in him, nor join in his ordinances with
comfort and profit.
Commentary on 1 Corinthians 5:9-13
(Read 1 Corinthians 5:9-13)
Christians are to avoid familiar converse with all who
disgrace the Christian name. Such are only fit companions for their brethren in
sin, and to such company they should be left, whenever it is possible to do so.
Alas, that there are many called Christians, whose conversation is more
dangerous than that of heathens!
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 5
Verse 1
[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.
Fornication —
The original word implies criminal conversation of any kind whatever.
His father's wife —
While his father was alive.
Verse 2
[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.
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?
Verse 3
[3] For
I verily, as absent in body, but present in spirit, have judged already, as
though I were present, concerning him that hath so done this deed,
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 this.
Verse 4
[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,
And my spirit —
Present with you.
With the power of the Lord Jesus Christ — To confirm my sentence.
Verse 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 — 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.
To Satan —
Who was usually permitted, in such cases, to inflict pain or sickness on the
offender.
For the destruction —
Though slowly and gradually.
Of the flesh —
Unless prevented by speedy repentance.
Verse 6
[6] Your
glorying is not good. Know ye not that a little leaven leaveneth the whole
lump?
Your glorying — Either
in your gifts or prosperity, at such a time as this, is not good. Know ye not
that a little leaven - One sin, or one sinner.
Leaveneth the whole lump — Diffuses guilt and infection through the whole congregation.
Verse 7
[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 — 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.
For our passover is slain for us — The Jewish passover, about the time of which this epistle was wrote, 1 Corinthians 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?
Verse 8
[8]
Therefore let us keep the feast, not with old leaven, neither with the leaven
of malice and wickedness; but with the unleavened bread of sincerity and truth.
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.
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.
Verse 9
[9] I
wrote unto you in an epistle not to company with fornicators:
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.
Not to converse —
Familiarly; not to contract any intimacy or acquaintance with them, more than
is absolutely necessary.
Verse 10
[10] Yet
not altogether with the fornicators of this world, or with the covetous, or
extortioners, or with idolaters; for then must ye needs go out of the world.
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.
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.
Verse 11
[11] But
now I have written unto you not to keep company, if any man that is called a
brother be a fornicator, or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner; with such an one no not to eat.
Who is named a brother — That is, a Christian; especially if a member of the same congregation.
Rapacious —
Guilty of oppression, extortion, or any open injustice.
No, not to eat with him — Which is the lowest degree of familiarity.
Verse 12
[12] For
what have I to do to judge them also that are without? do not ye judge them
that are within?
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.
Verse 13
[13] But them
that are without God judgeth. Therefore put away from among yourselves that
wicked person.
Them that are without God will judge — The passing sentence on these he hath reserved to himself.
And ye will take away that wicked person — This properly belongs to you.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 5. No Adultery
Hand Over to
Satan
Destroy the Sinful Nature
I. The Apostle
Exercises His Authority
II. Keep the
Church Holy
III. Six
Categories to be Expelled
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Five General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To understand the need for proper church discipline 2) To understand the nature of church discipline SUMMARY
Having dealt with the problem of division in the first four chapters, Paul now addresses the problem of immorality in the church at Corinth He describes the particular case at hand, one which even pagan Gentiles would find shameful (1). Rebuking them for being "puffed up" instead of mourning (2), Paul then instructs them to "deliver such a one to Satan", giving them reasons why this action is necessary (3-8). Clarifying what may have been written in an unknown earlier epistle, Paul concludes by limiting towards whom such action is to be taken, and describing how it is to be carried out in practice (9-13). OUTLINE