This Material Has Not Been Edited For s9

THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

I Corinthians Chapter 5

5:1-6:20 THINGS HEARD BY PAUL

X-1 5:1-13. Fornication. Declaration. X-2 6:1-11. Litigation. X-3 6:12-20. Fornication. Amplification.

5:1-13 FORNICATION.

X-1 R-1 5:1. Crimination. S-1 5:2-. Remonstrance. T-1 5:-2. Purgation. R-2 5:3-5. Judgment. S-2 5:6. Remonstrance. T-2 5:7, 8. Purgation. R-3 5:9-11. Injunction. S-3 5:12, 13-. Remonstrance. T-3 5:-13. Purgation.

Note: In the Structure system the letters of an alphabet are only used for reference. Paul the Learner

1 Cor 5:1-8 5:1 Immorality Defiles the Church It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles — that a man has his father's wife! 2 And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you. 3 For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed. 4 In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, 5 deliver such a one to Satan for the destruction of the flesh that his spirit may be saved in the day of the Lord Jesus.

6 Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover was sacrificed for us. 8 Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. NKJV

1 Cor 5:1 [There is fornication among you] The word porneia (NT: 4202), which we translate fornication in this place, must be understood in its utmost latitude of meaning, as implying all kinds of impurity; for, that the Corinthians were notoriously guilty of every species of irregularity and debauch, we have already seen; and it is not likely that in speaking on this subject, in reference to a people so very notorious, he would refer to only one species of impurity, and that not the most flagitious.

1 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

CHAPTER FIVE

[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, 2 Cor 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 step-mother, 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 incredible et inauditum, an incredible and unheard-of-wickedness; but it was heard of and practiced; and there are several stories of this kind in pagan authors, but they reprobate not commend it. The word onomazetai (NT: 3687), named, is wanting in almost every manuscript and version of importance, and certainly makes no part of the text. The words should be read, and such fornication as is not amongst the Gentiles, i.e., not allowed. Some think that this woman might have been a proselyte to the Jewish religion from paganism; and the rabbis taught that proselytism annulled all former relationship, and that a woman was at liberty in such a case to depart from an unbelieving husband, and to marry even with a believing son, i.e., of her husband by some former wife. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

1 Cor 5:1 Actually holoos (NT: 3654). Literally, wholly, altogether, like Latin omnino and Greek pantoos (NT: 3843) (1 Cor 9:22). So papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also 1 Cor 6:7. With a negative it has the sense of "not at all" as in 1 Cor 15:29; Matt 5:34 the only New Testament examples, though a common word.

It is reported akouetai (NT: 191). Present passive indicative of akouoo (NT: 191), to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1 Cor 1:11) brought this sad news (Ellicott).

And such kai (NT: 2532) toiautee (NT: 5108). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Porneia (NT: 4202) is sometimes used (Acts 15:20, 29) of such sin in general and not merely of the unmarried whereas moicheia (NT: 3430) is technically adultery on the part of the married (Mark 7:21).

As is not even among the Gentiles heetis (NT: 3748) oude (NT: 3761) en (NT: 1722) tois (NT: 3588) ethnesin (NT: 1484). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian pagan among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press) 2 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

CHAPTER FIVE

That one of you hath his father's wife hooste (NT: 5620) gunaika (NT: 1135) Tina (NT: 5100) tou (NT: 3588) patros (NT: 3962) echein (NT: 2192). "So as (usual force of hooste (NT: 5620)) for one to go on having echein (NT: 2192), present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like John 4:8.

The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Lev 18:8; 22:11; Deut 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation.

Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thess 3:6 for such offenders. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Homily 15 - 1 Corinthians 5:1, 2 Chrysostom AD 400

1 Cor 5:1, 2. It is actually reported that there is fornication among you, and such fornication as is not even named among the Gentiles, that one of you hath his father's wife. And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.

When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, (c. 1. xi.) "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you."

But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, "Why did such an one commit fornication?" but, "It is reported that there is fornication among you;" that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach.

"For no one," saith he, "will state it thus, 'such a one hath committed fornication,' but, 'in the Church of Corinthians that sin hath been committed.'"

And he said not, "Fornication is perpetrated," but, "Is reported,-such as is not even named among the Gentiles." For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, (1 Thess 4:4 and 1 Thess 4:5, kai\ timh= om. ta\ loipa\ inserted.) "Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles."

And to the Colossians and Ephesians, (Eph 4:17 cf Col 3:6 and Col 3:7) "That you should no longer walk, as the other Gentiles walk." Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? Tell me: "inasmuch as among the Gentiles," so he speaks, "not only they dare no such thing, but they do not even give it a name.

CHAPTER FIVE

Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words.

And the clause, "among you," is spoken also emphatically; that is, "Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven." Dost thou mark with what indignant feeling his works overflow? With what anger against all?

For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: "Having heard that such and such a person hath committed fornication, I charge you to punish him."

But as it is he doth not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently.

[2.] "That one of you should have his father's wife." Wherefore said he not, "That he should abuse his father's wife?" The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before.

And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, "Him who hath so done this thing:" and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful.

And he said not, "his step-mother," but, "his father's wife; "so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 5:2 [Ye are puffed up] Ye are full of strife and contention relative to your parties and favorite 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.

[Taken away from among you.] Hina (NT: 2443) exarthee (NT: 1808) ek (NT: 1537) mesou (NT: 3319) humoon (NT: 5216). This is supposed by some to refer to the punishment of death, by others to excommunication. The Christian church was at this time too young to have those forms of excommunication which were practiced in succeeding centuries. Probably no more is meant than a simple disowning of the person, accompanied with the refusal to admit him to the sacred ordinances or to have any inter relation or connection with him. 4 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

CHAPTER FIVE

1 Cor 5:2 And ye are puffed up kai (NT: 2532) humeis (NT: 5210) pefusioomenoi (NT: 5448) Este (NT: 2075). Emphatic position of humeis (NT: 5210) (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb fusiooo (NT: 5448) used already of the partisans in Corinth (1 Cor 4:6, 19-20). Those of the same faction with this scoundrel justified his rascality.

Did not rather mourn kai (NT: 2532) ouchi (NT: 3780) Mallon (NT: 3123) epentheesate (NT: 3996). Possibly question also and note strong negative form ouchi (NT: 3780), which favors it. The very least that they could have done Mallon (NT: 3123) rather than be puffed up) was to mourn for shame pentheoo (NT: 3996), an old verb for lamentation) as if for one dead.

That he might be taken away hina (NT: 2443) arthee (NT: 142). The sub final use of hina (NT: 2443) of desired result (1 Cor 1:15) so common in the Koine. First aorist passive subjunctive of airoo (NT: 142), to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

5:2 And "tell me not," saith he, "that the fornicator is but one: the charge hath become common to all." Wherefore at once he added, "and ye are puffed up:" he said not, "with the sin;" for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow.

And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also.

And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he saith, "You ought to weep and wail, and cover your faces, but now ye do the contrary." And this is the force of the next clause, "And ye are puffed up, and did not rather mourn."

"And why are we to weep?" some might say. Because the reproach hath made its way even unto the whole body of your Church. "And what good are we to get by our weeping?" "That such a one should

5 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR be taken away from you." Not even here doth he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.

And he said not, "Ye have not rather cast him out," but, as in the case of any disease or pestilence, "there is need of mourning," saith he, "and of intense supplication, 'that he may be taken away.' And you should have used prayer for this, and left nothing undone that he should be cut off."

CHAPTER FIVE

Nor yet doth he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offence. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

THE PROCESS ESTABLISHED FOR CORRECTION IN THE CHURCH: 1. First step, ‘Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 2. Second step, ‘But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 3. Third step, ‘And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.’

Teacher Jesus Christ, reference Matthew 18:15-17

1 Cor 5:3 [Absent in body, but present in spirit] Perhaps 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. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

1 Cor 5:3 For I verily egoo (NT: 1473) men (NT: 3303) gar (NT: 1063). Emphatic statement of Paul's own attitude of indignation, egoo (NT: 1473) in contrast with humeis (NT: 5210). He justifies. His demand for the expulsion of the man.

Being absent apoon (NT: 548). Although absent (concessive participle) and so of paroon (NT: 3918) though present. Each with locative case too (NT: 3588) soomati (NT: 4983), too (NT: 3588) pneumati (NT: 4151).

Have already judged eedee (NT: 2235) kekrika (NT: 2919). Perfect active indicative of krinoo (NT: 2919). I have already decided or judged, as though present hoos (NT: 5613) paroon (NT: 3918). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned.

There are various ways of punctuating the clauses in this sentence in 1 Cor 5:3-5. It is not merely Paul's individual judgment. The genitive absolute clause in 1 Cor 5:4, ye being gathered together sunachthentoon (NT: 4863) humoon (NT: 5216), first aorist passive participle of sunagoo (NT: 4863), in regular assembly).

And my spirit kai (NT:2532) tou (NT:3588) emou (NT:1700) pneumatos (NT:4151) with the assembly (he means) and meeting in the name of our Lord Jesus en (NT:1722) too (NT:3588) onomati (NT:3686) tou (NT:3588) Kuriou (NT:2962) heemoon (NT:2257) Ieesou (NT:2424) with the power of the Lord Jesus.

CHAPTER FIVE

Sun (NT: 4862) tee (NT: 3588) dunamei (NT: 1411) tou (NT: 3588) Kuriou (NT: 2962) heemoon (NT: 2257) Ieesou (NT: 2424), though this clause can be taken with the infinitive to deliver paradounai (NT: 3860). It makes good syntax and sense taken either way.

The chief difference is that, if taken with "gathered together" sunachthentoon (NT: 4863) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8 ff) as Peter did against Ananias and Sapphira (Acts 5:1 ff). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

[3.] Ver. 3. "For I verily being absent in body, but present in spirit."

Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, "I have judged already, as though I were present."

These things moreover he said, not only to urge them unto the declaration of their sentence and to give them no opportunity of contriving something else, but also to frighten them, as one who knew what was to be done and determined there. For this is the meaning of being "present in spirit:" as Elisha was present with Gehazi, and said, "Went not my heart with thee? (2 Kings 5:26) Wonderful! How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off. "I have judged already as though I were present."

He permits them not to have any other device. "Now I have uttered my decision as if I were present: let there be no delays and putting off: for nothing else must be done."

5:5 Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, "I have judged," he adds, "concerning him that hath so wrought this thing, in the Name of our Lord Jesus Christ, ye being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan.

Now what means, "In the Name of our Lord Jesus Christ?" "According to God;" "not possessed with any human prejudice."

Some, however, read thus, "Him that hath so wrought this thing in the name of our Lord Jesus Christ," and putting a stop there or a break, then subjoin what follows, saying, "When you are gathered together and my spirit to deliver such an one unto Satan:" and they assert that the sense of this reading is as follows, "Him that hath done this thing in the Name of Christ," saith St. Paul, "deliver ye unto Satan;" that is, "him that hath done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, hath dared to do such things, deliver ye unto Satan."

CHAPTER FIVE

But to me the former exposition (e@kdosi$). It seems to mean "enunciation.") Appears the truer.

What then is this? "When ye are gathered together in the Name of the Lord." That is; His Name, in whose behalf ye have met, collecting you together.

"And my spirit." Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.

5:4 [4.] Then making it yet more awful, he saith, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.

And he said not, "Give up" such a one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such a one as it were to a schoolmaster. And again it is, "such a one:" he no where can endure to make mention of his name.

"For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with grievous sore or some other disease.

True it is that elsewhere he saith, "Of the Lord are we judged, (1 Cor 11:32) when we suffer these things." But here, desirous of making them feel it more severely, he "delivereth up unto Satan." And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises.

"That the spirit may be saved in the day of the Lord Jesus;" that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness that also on the other hand shall enjoy great glory.

But some maintain that "the Spirit" is the Gracious Gift which is extinguished when we sin. "In order then that this may not happen," saith he, "let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day." So that all comes as from 8 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.

And he said not simply, "That the spirit may be saved," but "in that day." Well and seasonably doth he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, "unto the destruction of the flesh:" proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, (Job 2:6) "But touch not his life." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE

THE PRESIDENT FOR THE ACTIONS OF PAUL.

‘But Gehazi, the servant of Elisha the man of God, said, Behold my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: 1. The sin of greed, ‘But, as the Lord liveth, I will run after him, and take somewhat of him.’ 2. The lie, ‘…My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments….and bound two talents of silver in two bags, with two changes of garments,’ 3. The next lie, ‘And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whether.’ 4. The Lord knows all and tells the prophet [Paul is a prophet], ‘And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it time to receive money, and to receive garments…?’ 5. The punishment, ‘The leprosy therefore of Naaman shall cleave unto thee, and unto they seed for ever. And he went out from his presence a leper as white as snow.’ 2 Kings 5:20-27 KJV

1 Cor 5:4 [In the name of our Lord Jesus] Who is the head of the church; and under whose authority every act is to be performed.

[And my spirit] My Apostolical authority derived from him; with the power, sun (NT: 4862) dunamei (NT: 1411), with the miraculous energy of the Lord Jesus, which is to inflict the punishment that you pronounce:

1 Cor 5:5 [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 was struck dead, and Elymas the sorcerer struck blind. Apostles alone were entrusted with it. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

CHAPTER FIVE

1 Cor 5:5 To deliver such an one unto Satan paradounai (NT: 3860) ton (NT: 3588) toiouton (NT: 5108) too (NT: 3588) Satana (NT: 4567). We have the same idiom in 1 Tim 1:20 used of Hymenius and Alexander. In 2 Cor 12:7 Paul speaks of his own physical suffering as a messenger Angelos (NT: 32) of Satan.

Paul certainly means expulsion from the church (1 Cor 5:2) and regarding him as outside of the commonwealth of Israel (Eph 2:11 f). But we are not to infer that expulsion from the local church means the damnation of the offender. The willful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thess 3:14 f).

For the destruction of the flesh eis (NT: 1519) olethron (NT: 3639) tees (NT: 3588) sarkos (NT: 4561). Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the fleshly sins, remedial punishment.

That the spirit may be saved hina (NT: 2443) to (NT: 3588) pneuma (NT: 4151) soothee (NT: 4982). The ultimate purpose of the expulsion as discipline. Note the use of to (NT: 3588) pneuma (NT: 4151) in contrast with sarx (NT: 4561) as the seat of personality (cf. 1 Cor 3:15).

Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Cor 2:5-11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 6. "Your glorying is not good:" signifying that it was they up to the present time that had hindered him from repenting, by taking pride in him. Next he shows that he is taking this step in order to spare not that person only, but also those to whom he writes. To which effect he adds,

"Know ye not, that a little leaven leaveneth the whole lump?" "For," saith he, "though the offence is his, yet if neglected it hath power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults." 10 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

In these words he indicates moreover that their struggle and their danger are for the whole Church, not for any one person. For which purpose he needeth also the similitude of the leaven. For "as that," saith he, "though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest." (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

Note: I pastured a church that had taken the pastor to court and had such problems that the whole community knew of them, both the pastor and the church were at fault and the Lord sent my wife and I to bring both into compliance of repentance and forgiveness and so I know at first hand the problems that can take place, when a church is filled with anger and how God can change things. Paul the Learner

CHAPTER FIVE

1 Cor 5:6 [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.

[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.

1 Cor 5:7 [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 at Exodus 12:8-19, and on the term Passover, and Christ as represented by this ancient Jewish sacrifice; see the note at Exodus 12:27, and my Discourse on the Nature and Design of the Eucharist. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

1 Cor 5:6 Not good ou (NT: 3756) kalon (NT: 2570). 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). Kaucheema (NT: 2745) is the thing gloried in.

A little leaven leaveneth the whole lump mikra (NT: 3398) zumee (NT: 2219) Holon (NT: 3650) to (NT: 3588) furama (NT: 5445) zumoi (NT: 2220). This proverb occurs verbatim in Gal 5:9. Zumee (NT: 2219) (leaven) is a late word from zeoo (NT: 2204), to boil, as is zumooo (NT: 2220), to leaven. The contraction is regular [-oei] = [oi] for the third person singular present indicative.

See the parables of Jesus for the pervasive power of leaven (Matt 13:33). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" mikra (NT: 3398), note position)].

Lump furama (NT: 5445) from [furaoo], to mix, a late word, in the papyri mixing a medical prescription is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.

1 Cor 5:7 Purge out ekkatharate (NT: 1571). First aorist (effective) active imperative of ekkathairoo (NT: 1571), an old verb, to cleanse out ek (NT: 1537), to clean completely. Aorist tense of urgency, do it now and do it effectively before the whole church is contaminated. This turn to the metaphor is from the command to purge out the old palaian (NT: 3820), now old and decayed) leaven before the Passover feast (Ex 12:15 f; 13:7; 1:12). Compare modern methods of disinfections after a contagious disease.

CHAPTER FIVE

A new lump neon (NT: 3501) furama (NT: 5445). Make a fresh start as a new community with the contamination removed. Neos (NT: 3501) is the root for neaniskos (NT: 3495), a young man, not yet old [geeraios]. So new wine oinon (NT: 3631) neon (NT: 3501) Matt 9:17). Kainos (NT: 2537) is fresh as compared with the ancient palaios (NT: 3820). See the distinction in Col 3:10; Eph 4:22 ff; 2 Cor 5:17,

Unleavened azumoi (NT: 106). Without a (NT: 1) privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato)]. They are a new creation kainee (NT: 2537) ktisis (NT: 2937), "exemplifying Kant's maxim that you should treat a man as if he were what you would wish him to be" (Robertson and Plummer).

For our Passover also hath been sacrificed, even Christ kai (NT: 2532) gar (NT: 1063) to (NT: 3588) pascha (NT: 3957) heemoon (NT: 2257) etuthee (NT: 2380) Christos (NT: 5547). First aorist passive indicative of thuoo (NT: 2380), an old verb, to sacrifice.

Euphony of consonants, [th] to [t] because of [-thee]. Reference to the death of Christ on the Cross as the Paschal Lamb (common use of pascha (NT: 3957) as Mark 14:12; Luke 23:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven (yeast). (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 7. "Purge out the old leaven," that is, this evil one. Not that he speaketh concerning this one only; rather he glances at others with him. For, "the old leaven" is not fornication only, but also sin of every kind. And he said not, "purge," but "purge out;" "cleanse with accuracy so that there be not so much as a remnant nor a shadow of that sort."

In saying then, "purge out," he signifies that there was still iniquity among them. But in saying, "that ye may be a new lump, even as ye are unleavened," he affirms and declares that not over very many was the wickedness prevailing. But though he saith, "As ye are unleavened," he means it not as a fact that all were clean, but as to what sort of people you ought to be.

5:8 [6.] "For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." So also Christ called His doctrine Leaven.

And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

CHAPTER FIVE

Again, shouldest thou ask the Jew why he expels all leaven from all his borders; here he will even be silent and will not so much as state any reason. And this is because, although some indeed of the circumstances were both types of things to come, and also due to things then happening; yet others were not so, that the Jews might not deal deceitfully; that they might not abide in the shadow.

For tell me, what is the meaning of the Lamb's being a "Male," and "Unblemished," and a "year old, "and of, "a bone shall not be broken?" and what means the command to call the neighbors also, (Ex 12:4) and that it should be eaten "standing" and "in the evening;" or the fortifying the house with blood?

He will have nothing else to say but over and over all about Egypt. But I can tell you the meaning both of the Blood, and of the Evening, and the Eating all together, and of the rule that all should be standing.

[8.] But first let us explain why the leaven is cast out of all their borders. What then is the hidden meaning? The believer must be freed from all iniquity. For as among them he perishes with whomsoever is found old leaven, so also with us wheresoever is found iniquity: since of course the punishment being so great in that which is a shadow, in our case it cannot choose but be much greater. For if they so carefully clear their houses of leaven, and pry into mouse-holes; much more ought we to search through the soul so as to cast out every unclean thought.

This however was done by them of late; but now no longer. For every where there is leaven, where a Jew is found. For it is in the midst of cities that the feast of unleavened bread is kept: a thing which is now rather a game at play than a law. For since the Truth is come, the Types have no longer any place. 13 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

So that by means of this example also he mightily drives the fornicator out of the Church. For, saith he, so far from his presence profiting, he even doth harm, injuring the common estate of the body. For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole. Wherefore he urges upon them strongly to "purge out the leaven, that ye may be," saith he, "a new lump, even as ye are unleavened."

"For our Passover hath been sacrificed for us even Christ." He said not, hath died, but more in point to the subject in hand, "hath been sacrificed." Seek not then unleavened bread of this kind, since neither hast thou a lamb of the same kind. Seek not leaven of this description, seeing that thine unleavened bread is not such as this. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 5:8 [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.

CHAPTER FIVE

[Not with old leaven] Under the Christian dispensation we must be saved equally from Judaism, paganism, 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 pagan state; neither with the leaven of malice and wickedness, kakias (NT:2549) kai (NT:2532) poneerias (NT:4189), wickedness, radical depravity.

Producing unrighteousness in the life; nor with the persons who are thus influenced, and thus act; but with the unleavened bread, all' (NT:235) en (NT:1722) azumois (NT:106), but with upright and godly men, who have sincerity, eilikrineias (NT:1505), such purity of affections and conduct, that even the light of God shining upon them discovers no flaw, and truth-who have received the testimony of God, and who are inwardly as well as outwardly what they profess to be.

The word poneerias (NT:4189), which we translate wickedness, is so very like to porneias (NT:4202), fornication, that some very ancient MSS. have the latter reading instead of the former; which, indeed, seems most natural in this place; as kakias (NT:2549), which we translate malice, includes everything that is implied in poneerias (NT:4189), wickedness; whereas porneias (NT:4202), as being the subject in question, see 1 Cor 5:1, would come more pointedly in here: Not with wickedness and fornication, or rather, not with wicked men and fornicators: but I do not contend for this reading. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

1 Cor 5:8

Wherefore let us keep the feast hooste (NT: 5620) heortazoomen (NT: 1858). 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 (1 Cor 16:8). But, if so, that is merely incidental and his language here is not a plea for the observance of Easter by Christians.

With the leaven of malice and wickedness en (NT: 1722) zumee (NT: 2219) kakias (NT: 2549) kai (NT: 2532) poneerias (NT: 4189). Vicious disposition and evil deed.

With the unleavened bread of sincerity and truth en (NT: 1722) azumois (NT: 106) eilikrineias (NT: 1505) kai (NT: 2532) aleetheias (NT: 225). No word for "bread." The plural of azumois (NT: 106) may suggest "elements" or "loaves." Eilikrineia (NT: 1505) (sincerity) does not occur in the ancient Greek and is rare in the later Greek. In the papyri it means probity in one example. The etymology is uncertain. Boisacq inclines to the notion of [heilee] or [helee], sunlight, and krinoo (NT: 2919), to judge by the light of the sun, holding up to the light. Aleetheia (NT: 225) (truth) is a common word from aleethees (NT: 227) (true) and this from a (NT: 1) the alpha privative ("not"), and [leethoo] lathein (NT: 2990), lanthanoo (NT: 2990), to conceal or hide) and so unconcealed, not hidden. The Greek idea of truth is out in the open. Note Rom 1:18 where Paul pictures those who are holding down the truth in unrighteousness. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

CHAPTER FIVE

1 Cor 5:9-13 9 Immorality Must Be Judged I wrote to you in my epistle not to keep company with sexually immoral people. 10 Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. 11 But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner — not even to eat with such a person.

12 For what have I to do with judging those also who are outside? Do you not judge those who are inside? 13 But those who are outside God judges. Therefore "put away from yourselves the evil person." NKJV

1 Cor 5:9 [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 1 Cor 5:11.

The words egrapsa (NT:1125) en (NT:1722) tee (NT:3588) epistolee (NT:1992) may be translated, I HAD written to you in EPISTLE; for there are many instances in the New Testament where the aorist, which is here used, and which is a sort of indefinite tense, is used for the perfect and the plusquam- perfect.

Dr. Whitby produces several proofs of this, and contends that the conclusion drawn by some, namely, that it refers to some epistle that is lost, is not legitimately drawn from any premises which either this text or antiquity affords. The principal evidence against this is 2 Cor 7:8, where en (NT: 1722) tee (NT: 3588) epistolee (NT: 1992), the same words as above, appear to refer to this first epistle.

Possibly the apostle may refer to an epistle which he had written though not sent; for, on receiving further information from Stephanas, Fortunatus, and Achaicus, relative to the state of the Corinthian Church, he suppressed that, and wrote this, in which he considers the subject much more at large. See Dr. Lightfoot.

[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. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

AN EPISTLE NT: 1989 epistéllœ, epistol ¢¡.

1. The verb epistéllœ means "to transmit a message," and the noun epistol ¢¡ denotes "what is transmitted," usually a "letter."

CHAPTER FIVE

2. In the NT the few instances of the verb (Acts 15:20; 21:25; Heb 13:22) suggest the authoritative and almost official nature of the early Christian epistle. The NT epistles bear this character. They speak a definitive word about individuals, humanity, and the Christ event as God's eschatological act.

They show that the world cannot escape this word. They thus correspond to prophecy in the OT. 2 Cor 3:1 ff. seems to reflect Paul's conviction that all his epistles are ultimately Christ's. The use in this passage is, of course, figurative.

Paul does not need human authorization in the form of letters of recommendation, for the church itself is an epistle that Christ has written through him. The Spirit has written this epistle on the heart. The use of the metaphor shows plainly that with Christ the true apostle has a necessary place in God's work of revelation and reconciliation. (From Theological Dictionary of the New Testament, abridged edition, Copyright © 1985 by William B. Eerdmans Publishing Company. All rights reserved.)

1 Cor 5:9 I wrote unto you in my epistle egrapsa (NT: 1125) humin (NT: 5213) en (NT: 1722) tee (NT: 3588) epistolee (NT: 1992). 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?

To have no company with fornicators mee (NT: 3361) sunanamignusthai (NT: 4874) pornois (NT: 4205). Present middle infinitive with mee (NT: 3361) in an indirect command of a late double compound verb used in the papyri to mix up with [sun-ana-mignusthai], a -mi verb. It is in the New Testament only here and 1 Cor 5:11 and 2 Thess 3:14 which see.

It is used here with the associative instrumental case pornois (NT: 4205), from [peraoo], [perneemi], to sell, men and women who sell their bodies for lust. It is a pertinent question today how far modern views try to put a veneer over the vice in men and women. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

‘I wrote unto you in an epistle [I-write to-you in the letter] not to company with fornicators: [no to-be- being-together-up-mixed to-paramours] Yet not altogether with the fornicators of this world [and not all-ly to-the paramours of-the system this] or with the covetous, or extortioners, or with idolaters; [or to- the more-havers and snatchers or idolaters] for then must ye needs to out of the world. [Since ye-owed consequently out-of-the system to-be-out-coming.]’ 1 Corinthians 5:9, 10 + Concordant Greek

A DIFFERENCE OF OPINION:

1. Adam Clarke believes that there was no other letter to the Corinthians. 2. Robertson believes that there was a letter that is missing. 3. The Concordant Greek Text says ‘I write to you in the letter’, 4. So then what do you believe? And why do you believe it? Paul the Learner

CHAPTER FIVE

Homily 16 - 1 Corinthians 5:9-11 Chrysostom AD 400 I wrote unto you in my epistle to have no company with fornicators: yet not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs go out of the world: but now I write unto you not to keep company, if any mad that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat.

For since he had said, "Ye have not rather mourned, that such an one should be taken away;" and, "Purge out the old leaven; "and it was likely that they would surmise it to be their duty to avoid all fornicators: 1. For if he that has sinned imparts some of his own mischief to those who have not sinned, 2. Much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others ;) 3. And under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart. 4. He used this mode of correction, saying, "I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:" 5. Using the word "altogether,'' as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, 17 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

6. He shows that this were even impossible to be done, though they wished it ever so much. 7. For it would be necessary to seek another world.

5:10 Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master and that in his legislation he constantly regards not only what may be done, but also what may be easily done.

For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by "the fornicators of the world," he means those who are among the Greeks.

5:11 "But now I write unto you, If any brother" be of this kind, "with such an one no not to eat." Here also he glances at others who were living in wickedness. But how can one "that is a brother" be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle.

"Or covetous." For with these also he enters into conflict. Wherefore he said also, "Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud."

"Or a drunkard." For this also he lays to their charge further on; as when he says, "One is hungry and another is drunken:" and, "meats for the belly and the belly for meats."

CHAPTER FIVE

"Or a reviler, or an extortioner:" for these too he had rebuked before.

[2.] Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous. (from Nicene and Post-Nicene Fathers, Series 1, Volume 12, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

1 Cor 5:10 [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!

1 Cor 5:11 [But now I have written] I not only write this, but I add more: if anyone 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 18 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR 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. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

1 Cor 5:10 Not altogether ou (NT: 3756) pantoos (NT: 3843). 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, tou (NT: 3588) kosmou (NT: 2889) toutou (NT: 5127)).

The covetous tois (NT: 3588) pleonektais (NT: 4123). An old word for the over-reachers, those avaricious for more and more pleon (NT: 4119), echoo (NT: 2192), to have more)]. In the New Testament only here, 1 Cor 6:10; Eph 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power (circa 1920's).

Extortioner’s harpaxin (NT: 727). An old adjective with only one gender, rapacious (Matt 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Cor 6:10). Bandits, hijackers, and grafters they would be called today.

Idolater’s eidoololatrais (NT: 1496). A late word for hirelings latris (NT: 3000) of the idols eidoolon (NT: 1497), so our very word idolater. See 1 Cor 6:9; 10:7; Eph 5:5; Rev 21:8; 22:15. Nageli regards this word as a Christian formation.

CHAPTER FIVE

For then must ye needs epei (NT: 1893) oofeilete (NT: 3784) oun (NT: 3767). This neat Greek idiom of epei (NT: 1893) with the imperfect indicative oofeilete (NT: 3784), from ofeiloo (NT: 3784), to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965)].

Sometimes an (NT: 302) is used also as in Heb 10:2, but with verbs of obligation or necessity an (NT: 302) is usually absent as here (cf. Heb 9:20). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara (NT: 686) means in that case.

1 Cor 5:11 But now I write unto you nun (NT: 3568) de (NT: 1161) egrapsa (NT: 1125) humin (NT: 5213). This is the epistolary aorist referring to this same epistle and not to a previous one as in 1 Cor 5:9. As it is (when you read it) I did write unto you.

If any man that is named a brother be ean (NT: 1437) tis (NT: 5100) adelfos (NT: 80) onomazomenos (NT: 3687) ee (NT: 5600). Condition of the third class, a supposable case.

Or a reviler or a drunkard ee (NT: 2228) loidoros (NT: 3060) ee (NT: 5600) methusos (NT: 3183). Loidoros (NT: 3060) occurs in Euripides as an adjective and in later writings. In the New Testament only here and 1 Cor 6:10.

For the verb see 1 Cor 4:12. Methusos (NT: 3183) is an old Greek word for women and even men (cf. paroinos (NT: 3943), of men, 1 Tim 3:3). In the New Testament only here and 1 Cor 6:10. Compare Rom 13:13.

Deissmann (Light from the Ancient East, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in 1 Cor 6:10. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices!

With such a one, no, not to eat too (NT: 3588) toioutoo (NT: 5108) meede (NT: 3366) sunesthiein (NT: 4906). Associative instrumental case of toioutoo (NT: 5108) after sunesthiein (NT: 4906), "not even to eat with such a one." Social contacts with such "a brother" are forbidden. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

Ver. 12, "For what have I to do with judging them that are without?" Calling the Christians and the Greeks, "those within" and "those without," as also he says elsewhere, (1 Tim 3:7) "He must also have a good report of them that are without." And in the Epistle to the Thessalonians he speaks the same language, saying, (2 Thess 3:14) "Have no company with him to the end that he may be put to shame."

CHAPTER FIVE SECTION TWO

And, "Count him not as an enemy, but admonish him as a brother." Here, however, he does not add the reason. Why? Because in the other case he wished to soothe them, but in this, not so. For the fault in this case and in that was not the same, but in the Thessalonians it was less. For there he is reproving indolence; but here fornication and other most grievous sins.

And if any one wished to go over to the Greeks, he hinders not him from eating with such persons; this too for the same reason. So also do we act; for our children and our brethren we leave nothing undone, but of strangers we do not make much account. How then? Did not Paul care for them that were without as well?

Yes, he cared for them; but it was not till after they received the Gospel and he had made them subject to the doctrine of Christ, that he laid down laws for them. But so long as they despised, it was superfluous to speak the precepts of Christ to those who knew not Christ Himself.

"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one.

And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, (1 Cor 11:32) "But now being judged, we are chastened, that we should not be condemned with the world."

[3.] "Put away from among yourselves the wicked person." He used an expression found in the Old Testament, (Deut 17:7) partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to shew that this kind of thing is no innovation, but even from the beginning it seemed good to the legislator that such as these should be cut off.

But in that instance it was done with more severity, in this with more gentleness. On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance.

Why then were the lines drawn in the former instance one way and in the latter another? For these two causes: 1. One, because these were led into a greater trial and needed greater long-suffering; 2. The other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance;

But the others were likely to go on to greater wickedness. For if when they saw the first undergoing punishment they persisted in the same things, had none at all been punished, much more would this have been their feeling.

CHAPTER FIVE

For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that covenant and in this, and in both often after a long interval.

Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty. Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife.

Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the difference of the persons produces the difference in the treatment adopted in such matters. 21 THIS MATERIAL HAS NOT BEEN EDITED FOR SCRIPTURAL ACCURACY, SPELLING, OR GRAMMAR

1 Cor 5:12 For what have I to do? Ti (NT: 5100) gar (NT: 1063) moi (NT: 3427) ;)]. "For what is it to me (dative) to judge those without tous (NT: 3588) exo (NT: 1854)?" They are outside the church and not within Paul's jurisdiction. God passes judgment on them.

1 Cor 5:13 Put away the wicked man exarate (NT: 1808) ton (NT: 3588) poneeron (NT: 4190). By this quotation from Deut 17:7 Paul clinches the case for the expulsion of the offender (1 Cor 5:2). Note ex (NT: 1537) twice and effective aorist tense. (From Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

1 Cor 5:12 [For what have I to do to judge them also that are without?] The term without, tous (NT: 3588) exoo (NT: 1854), signifies those who were not members of the church, and in this sense its correspondent term hachiytsowniym (OT: 2435), those that are without, is generally understood in the Jewish writers, where it frequently occurs.

The word kai (NT: 2532), also, which greatly disturbs the sense here, is wanting in ABCFG, and several others, with the Syriac, Coptic, Slavonic, Vulgate, and the Itala; together with several of the fathers. The sentence, I think, with the omission of kai (NT: 2532), also, should stand thus: Does it belong to me to pass sentence on those which are without-which are not members of the church?

By no means (ouchi (NT:3780)) Pass ye sentence on them which are within-which are members of the church: those which are without-which are not members of the church, God will pass sentence on, in that way in which he generally deals with the pagan world. But put ye away the evil from among yourselves.

CHAPTER FIVE

This is most evidently the apostle's meaning and renders all comments unnecessary. In the last clause there appears to be an allusion to Deut 17:7, where the like directions are given to the congregation of Israel, relative to a person found guilty of idolatry: Thou shalt put away the evil from among you- where the version of the Septuagint is almost the same as that of the apostle: kai (NT:2532) exareis (NT:1808) ton (NT:3588) poneeron (NT:4190) ex (NT:1537) humoon (NT:5216) auton (NT:846).

‘And the hand of the witness shall be upon him, among the first, to put him to death, and afterwards the hands of the people. So thou shalt remove the wickedness from among you.’ Deuteronomy 17:7 LXX

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 appears, 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 crucified in the house of his friends. Pity should fill every heart toward the transgressor, and prayer for the backslider occupies 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 until the flock is 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, 1 Cor 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. (From Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)