Chapter 5

1 The incestuous person 6 is cause rather of shame unto them, than of rejoicing. 7 The old leaven is to be purged out. 10 Heinous offenders are to be shunned and avoided.

1. It is reported. The new subject, dealing with the case of scandalous incest in the church, is abruptly introduced. This case, like the matter of the factions, had not been mentioned in the letter written by the church to Paul (see on ch. 7:1). It was probably reported by the members of Chloe’s household (see ch. 1:11).

Commonly. Gr. holoµs, “actually,” or “generally.” The report given to the apostle was beyond question a statement of absolute fact. It was a matter of general knowledge among the believers, and this made their attitude toward the offender the more reprehensible.

Fornication. Gr. porneia. This word, appearing twice in this verse, is a general term describing illicit sexual relationships whether between married or unmarried persons (see Matt. 5:32; Acts 15:20).

Named. Textual evidence attests (cf. p. 10) the omission of this word. The reading then would be “such fornication as is not among the Gentiles.” It would be bad enough if the report concerned any form of immorality, but that which existed at Corinth was of a nature that even heathen people condemned. This was indeed a cause of amazement and wonder to Paul, and to any person who knew the exalted standard of purity held before the believer in Jesus (see Ex. 20:14; Matt. 5:8, 27–32; 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 5:5; Rev. 21:8). That a crime which even heathen people would regard with abhorrence should be tolerated in a Christian church greatly aggravated the offense, and called for immediate and drastic action.

One should have. The Greek may mean that he had either married her or that he was simply maintaining her for immoral purposes. The father may earlier have died or his wife may have run away or have been divorced by him.

His father’s wife. Not his mother, but another wife of his father’s. The two are distinguished in Lev. 18:6–8. The crime was punishable by death (Lev. 20:11). The penalty was not relaxed in the Mishnaic period. The Mishnah contains the following: “The following are stoned: he who commits incest with his mother, his father’s wife, or his daughter-in-law …” (Sanhedrin 7. 4, Soncino ed. of the Talmud, p. 359). Roman law also forbade the relationship (Gaius Institutes i. 63).

2. Ye are puffed up. The surprising thing was that the church members were self-complacent, proud of their spiritual status, instead of hanging their heads in shame that such great wickedness had broken out in their midst. This does not mean that they were elated or proud because of this evil thing in the church, but they were filled with spiritual pride in spite of it. They should have humbled themselves before the Lord and taken steps to remedy the situation.

Mourned. The presence of gross wickedness in the church is always a cause for sorrow to those members who have the best interests of their brethren at heart, and who are jealous for the good name of the church (see Jer. 13:17). The Lord makes it plain that those who truly mourn on account of the wrongs that prevail in the church will be spared in the time of test (see Eze. 9:4–6; 2 Peter 2:8, 9). The righteous cannot be self-satisfied and happy when a brother in the church loses his way and falls into grievous sin. The Corinthian believers should have been much concerned over the evil in their midst and should have proceeded to remove the offender from the church. Such disciplinary measures should be conducted from proper motives. Never should anger, pride, revenge, party feelings, dislike, or any carnal sentiment of the natural heart prompt the church members to take action against an offending brother. On the contrary there should be compassionate love and tender pity manifested toward him, together with care lest anyone else fall into the same error (see Rom. 15:1; Gal. 6:1; James 5:19, 20).

Taken away. A person living in such deliberate and dreadful immorality should be expelled from the church. God does not bless His people when they knowingly permit open transgression of His law to continue among them (see Joshua 7:1, 5, 11, 12; Acts 5:1–11; 3T 265, 266, 269–272).

3. Present in spirit. Paul was in Ephesus when he wrote the epistle (see p. 103), but his knowledge of the situation as it had been revealed to him by the household of Chloe (ch. 1:11) and by divine revelations (see AA 302) enabled him to judge the case as if he had been actually present.

Have judged. Or, “have passed sentence.” Paul had given careful thought to the case, the facts of which were well known (v. 1), and had formed his decision. The course that should be followed was plain, and the apostle gave authoritative instructions to the church regarding the treatment of the offender. Immediate and drastic action was called for in this well-established case of open defiance of God’s law.

4. In the name. The sentence against the incestuous person was to be made by the authority of Jesus Christ, the head of the church (Eph. 5:24). His power was to be called on to make the sentence effective both in its spiritual application and in its relation to the physical separation of the guilty one from the church. The expression “in his name,” referring to Christ, is found in Matt. 12:21; Luke 24:47 with the idea of Jesus being the source of power and authority (see on Acts 3:16). Paul, as the divinely appointed apostle to the Gentiles (Acts 9:15; 13:2, 4; 22:21; Gal. 2:7, 8), exercised the authority delegated to him by Christ to tell the church at Corinth what should be done regarding this particular case.

Gathered together. It is the Redeemer’s plan to work through His church. The leaders of the church, together with the congregation, are empowered to take disciplinary action in the name of Christ when this becomes necessary, and such action, when proper procedures have been followed, is ratified in heaven (see on Matt. 16:19; cf. Matt. 18:15–20; John 20:23; 3T 428). It is to be noted that Paul did not assume the role of a dictator. He told them what his opinion was, and instructed them to assemble for the purpose of deciding this particular problem. He would not presume to administer discipline without the agreement of the church itself. This incident shows that no minister may claim the authority to decide the nature of disciplinary action and execute it without consulting the church. God Himself respects the authority that He has delegated to His church, and works through His own appointed agency for the conduct of His work on earth. An illustration of this plan is seen in the matter of Paul’s conversion. God directed one of the brethren of the company of believers at Damascus to visit the humbled Pharisee and pass on to him God’s instructions (see Acts 9:10–18; 3T 430, 431).

My spirit. See on v. 3.

Power of our Lord. Jesus promised that His power would be present with His church when they “gathered together” in His name (see Matt. 18:18–20).

5. To deliver. Paul now states his carefully considered opinion regarding the sentence that the church ought to pass on such a wicked member. This is generally understood to be a sentence disfellowshiping the man from the church.

Unto Satan. There are only two spiritual kingdoms in this world, the kingdom of God and the kingdom of Satan. If a person leaves the kingdom of God, he must naturally enter the kingdom of Satan (see John 12:31; 16:11; 2 Cor. 4:4). This defiant and abandoned sinner had, by his own sinful conduct, withdrawn himself from the kingdom of God, and this was to be recognized by his official expulsion from the church. Compare 1 Tim. 1:20.

Destruction of the flesh. The Scriptures term immoral practices “works of the flesh” (Gal. 5:19; cf. Col. 3:5). Christians are admonished not to live “after the flesh” (Rom. 8:13). The “destruction of the flesh” may therefore be understood as a mortification of the fleshy desires. The idea of bodily suffering, which Satan often inflicts, may also be involved. Paul called his own affliction “the messenger of Satan” (2 Cor. 12:7). Satan is the author of disease and suffering (see on John 9:2). The wicked person would be left to suffer the consequences of his evil course.

The spirit. Men are given new bodies in the resurrection (see on ch. 15:50). Our present bodies return to dust at death (see Gen. 3:19).

May be saved. The purpose of the action here described was remedial. This was true also in the case of Hymenaeus and Alexander, whom Paul “delivered unto Satan, that they may learn not to blaspheme” (1 Tim. 1:20). Church discipline is intended to awaken offenders to a realization of their dangerous situation and to reveal to them their need of repentance and contrition. Having been corrected and humbled by his punishment, the sinner may be recalled to a life of virtue and faith. The aim of church punishment should never be vengeance, but recovery from ruin. The disfellowship member should be an object of deep concern to the church, and strenuous efforts should be made for his spiritual restoration (see Matt. 18:17; Rom. 15:1; Gal. 6:1, 2; Heb. 12:13).

6. Glorying. Gr. kaucheµma, “that which is boasted about,” not the act of boasting. The Corinthian believers had no basis for confident boasting in their spiritual condition. They sought to give the impression that all was well in the church. This was evidence of their spiritual blindness. They had become so familiar with the evil practices around them that they did not sense the terrible nature of the immorality that existed in their midst.

Not good. Boasting of personal achievements is always wrong because it is a form of pride and exaltation of self. “It is a wicked pride that delights in the vanity of one’s own works, that boasts of one’s excellent qualities” (4T 223). If a vision of Calvary is kept in view, all human boasting will be excluded (see Jer. 9:23, 24; 1 Cor. 1:29–31; Gal. 6:14).

A little leaven. The same saying appears in Gal. 5:9. Paul expressed surprise that the Corinthians, by their boasting of their satisfactory condition, showed that they had forgotten the vital truth of this well-known saying. As a small amount of leaven, or yeast, placed in a large quantity of dough affects the entire amount, so the presence of one defiant transgressor in the church has a corrupting influence on the whole body. See on Matt. 13:33.

To retain in the church a grossly offending member, because of a desire to help him to reform, overlooks the danger of his influence on the whole group of believers. It is often more helpful to the individual to separate him from the church so as to let him realize that his actions are out of harmony with its high standards and cannot be tolerated (see 7T 263; 3T 450–455).

7. Purge out. Gr. ekkathairoµ, “to cleanse thoroughly.” Paul calls for a complete removal of that which is harmful to the church. It is not only a question of disfellowshiping the licentious person; it is an exhortation to awaken all to the seriousness of being complacent and self-satisfied while such evils exist in the church.

Old leaven. “Leaven” is here used to represent sin (cf. Matt. 16:6; DA 407, 408; PP 278). The Jews had been instructed to search their houses carefully before eating the Passover supper, to make sure that there was not even a particle of leavened bread in their homes (see Ex. 12:19; 13:7). Similarly the Christian church at Corinth was instructed to make certain that sin was put away, particularly all forms of immorality.

A new lump. By expelling the offenders from the church and turning away from all sin, the church would become pure and free from the corrupting influence of cherished wrongdoing. It would be like a fresh portion of flour, or dough, before the addition of any leaven. They would then partake of the regenerating power of the Holy Spirit.

As ye are unleavened. That is, ideally speaking. The Corinthian believers had been cleansed from sin. They were to keep this fact in mind and ever strive to maintain their purity. All who accept the provision made for their salvation through Jesus Christ are obligated by their profession of faith in Him to be pure, “even as he is pure” (1 John 3:2, 3; cf. ch. 2:6). The perfect example of Christian living had been set before them in Jesus, and their lives should have been continual illustrations of victorious living in the power of Christ (see 1 Cor. 1:4–8).

Christ our passover. “The slaying of the Passover lamb was a shadow of the death of Christ” (GC 399; cf. PP 274, 277). The Passover feast was also a memorial of the deliverance from Egypt. On the night of the deliverance the destroying angel passed over the homes where the blood was seen on the doorposts (see Ex. 11:7; 12:29; PP 279). Once again in the closing days of the history of this world the destroying angel is to go forth on his fearful mission, and only those who have put away the leaven of sin, and have taken their stand under the blood of the antitypical Passover Lamb, Jesus Christ, will be spared (see on Eze. 9:1–6; see Rev. 7:1–3; 14:1–5; TM 445; 3T 266, 267; 5T 210, 212, 216, 505). The church of God must be a pure church. It must be entirely free from all corruption and imperfection, such as are here typified by “leaven” (see Matt. 5:48; Eph. 1:4; 5:27). It must be covered by the blood of Jesus, who is here set forth as the antitypical Passover Lamb.

8. Let us keep. The Greek means, “let us continue keeping.” The Christian should continually keep himself free from the defilement of sin. That is, “old leaven” should ever be kept purged out of his soul. It was in the spring of the year, probably near the Passover season, that the epistle was written (see p. 103).

Not with old leaven. A call to abandon the old way of life, with the corrupt feelings and passions that are prompted by the desires of the unrenewed heart.

Malice. Gr. kakia, “ill will,” “wickedness,” or “evil” in general. Probably the use of the word here refers primarily to the ill feeling that had caused the factions or parties in the church at Corinth (ch. 1:11–13). Division into separate groups within the church, each at variance with the others and contending for supremacy, increases such envy and ill feeling.

Wickedness. Here, probably a special reference to the immorality for which the apostle had reproved the Corinthians (see 1 Cor. 5:1; cf. 2 Cor. 12:21). Christians who have surrendered to Jesus and who have been born again will not retain their former evil desires and practices. These are all put away when they “put on” Christ (see Gal. 3:27; 5:24–26). It is by studying the Scriptures and bringing the life into harmony with the will of God that we “keep the feast” (see Jer. 15:16; Eze. 3:1, 3; Matt. 4:4; John 6:63; Heb. 4:12).

Sincerity and truth. In his life a real Christian is so straightforward, pure, and true in all respects that his genuineness is apparent to all. There is no hidden taint of sin or unbelief, which, like leaven, affects the entire man, although not seen from the outside. As the Passover bread was free from even the smallest particle of leaven, so the character of the true child of God is completely free from all compromise with evil. “Real piety begins when all compromise with sin is at an end” (MB 91).

9. In an epistle. Literally, “in the epistle,” which may also be rendered “in my epistle,” that is, in my letter. This can hardly be understood of the letter he is now writing, for it does not contain the injunction here referred to. Furthermore, if Paul was referring to the letter he was writing, the phrase “in my letter” would be unnecessary. This letter is not now extant. That it was the apostle’s habit to write letters to the churches is evident from 2 Cor. 10:9, 10. The letters preserved in the NT for our benefit form only part of the total instruction given through Paul to the many groups of believers whom he had organized into churches.

Company with. Gr. sunanamignumi, “to mix up together,” “to have close or habitual association with.” Compare the use of the word in 2 Thess. 3:14. God does not want His people to be exposed to the corrupting influence of rebellious sinners, and He warns believers not to get on intimate terms with them. It is not a prohibition against speaking to them or attempting to reclaim them, but against maintaining close, friendly relations with them.

Fornicators. This term refers to those depraved individuals who indulge in unlawful sexual intercourse for gain, or simply for the gratification of their own lustful desires. Such practices are abhorrent to the Lord (see 1 Cor. 6:9, 10; Gal. 5:19–21; Eph. 5:5; 1 Tim. 1:9, 10; Rev. 21:8; 22:15).

10. Of this world. That is, the unbelieving sinners who are outside the church and make no profession of acceptance of the way of Christ. Paul does not teach in this verse that Christians should not have any dealings at all with non-Christians or unbelievers. That would be altogether impracticable. Licentiousness was so common among the Corinthians that it would not be possible to carry on the ordinary affairs of life, such as buying and selling, without coming in contact with it. In His prayer for His followers Jesus made it clear that His people will remain in contact with the unbelieving world around them, but they are not to partake of its spirit (John 17:14–16).

Covetous. Gr. pleonektai, from pleon, “more,” and echoµ, “to have.” It describes those who want more and more.

Extortioners. This refers to that class of persons who, in their greed for material wealth, oppress the poor and unfortunate. They are devoid of pity and compassion. They are so enslaved by their own selfish lust for money that they will use any method to gain their objective. They have no regard for the claims of decency and kindness (see Ps. 109:11).

Idolaters. The vast majority of the inhabitants of Corinth were idol worshipers. An idolater may be defined as one who devotes his mind to anything that takes the place of God. Christians must avoid intimate association with those who do not place God first and foremost in their thoughts, words, and deeds. The mind must be kept under rigid control at all times, lest worldly thoughts, ideas, and principles be allowed to guide the life instead of the pure and holy principles of the gospel of Jesus Christ (see 2 Cor. 10:5).

Out of the world. As long as Christians are in this world, they will be in contact with impenitent sinners who do not understand the awful nature of the evil practices mentioned in this verse. They are not to be hermits and isolate themselves from society. They have a definite duty to perform for the unbelieving world. They are commanded to bear testimony to the world of the saving power of the gospel of Jesus Christ. To do this they must of necessity maintain contact with the world. Their association with unbelievers must not be of the same kind as with believers (see 2 Cor. 6:14–16). Jesus moved among the people of the world; He visited them in their homes and partook of their hospitality (see Matt. 4:23–25; 9:10–13; Luke 19:5–7). The purpose of His association with them was to minister to their needs. He imparted to them a knowledge of the Father and offered them salvation from sin (see DA 150–152). Such is to be the constant objective of the Christian’s association with unbelievers. God does not desire His people to adopt an attitude of aloofness from the world. He expects them to take part in various lawful affairs of the world, and at the same time to bear testimony against the sins of the world.

11. I have written. Or, “I write.” The Greek may be understood either way. “I have written” would refer to Paul’s previous letter (see on v. 9); “I write,” to his present letter. Several other wicked practices are included with fornication in the list of sins that exclude a person from free and intimate fellowship with the saints. Believers are to keep themselves entirely separate from any person professing to be a Christian who is guilty of such things. Those who cling to immoral ways, in spite of their knowledge that God condemns all impurity, are without excuse. There is no valid reason for believers to hold familiar association with them.

Covetous, or an idolater. See on v. 10.

Railer. Or, “reviler,” one who heaps abuse or reproach upon others. Christians who form the habit of using abusive language are to be excluded from fellowship with the church. The natural tendency to meet insult with insult, reproach with reproach, abuse with abuse, unkindness with unkindness, is directly opposed to the spirit of Christ, who, “when he was reviled, reviled not again” (1 Peter 2:23). Compare 1 Cor. 6:10; Eph. 4:31; 1 Tim. 6:4; James 1:26; 3:5, 6, 10, 14; 4:11; 1 Peter 3:8–10.

Drunkard. Drunkenness is one of the works of the flesh (Gal. 5:19, 21). See on Prov. 20:1.

Extortioner. See on v. 10.

Not to eat. A specific example of the more general prohibition of the earlier part of the verse. The prohibition includes social meals (cf. Gal. 2:12) as well as the Lord’s Supper (DA 656). Believers should do nothing that would give observers reason to believe that defiant transgressors of God’s law are recognized as Christian brothers in good standing (see 2 John 10, 11). The standard of truth and purity must be held high. This was particularly important in Corinth in Paul’s day. The enemies of Christianity accused believers of various forms of crime and vice. If it became known that Christians tolerated in their midst, or had close contact with, wicked and immoral persons, those accusations and reports would receive support and be considered reliable. Therefore it was necessary to withdraw completely from wickedly impenitent apostates and let it be known that the church had no connection with them. Only thus could the church be kept pure and free from the contaminating influence of apostate sinners who refused to repent and give up their wickedness.

12. That are without. Paul stated that he knew he had no right or authority that would entitle him to exercise jurisdiction over anyone outside the church. His counsel and instruction were for church members. His office as a Christian apostle did not entitle him to discipline or punish those who were not Christians. He addressed himself only to “them that are within.”

Them that are within. The church has power to discipline its own members, but it has no power to control nonmembers. Paul made it clear that it was the duty of the church in Corinth to use its authority to deal effectively with the openly and defiantly erring member.

13. God judgeth. The thoughts, words, and deeds of all men are examined by God. Whether a man acknowledges the divine rulership or not, God is the one who evaluates all the details of his life and approves or condemns according to His all-wise justice (see Gen. 18:25; Ps. 50:6; 75:7; 94:1–10; Acts 10:42). This knowledge of the certain justice of God helps the believer to be calm under abuse and ill treatment. He knows that God is watching over him and will ultimately vindicate him (see Matt. 5:10–12; Luke 6:22, 23).

Therefore. Textual evidence favors (cf. p. 10) the omission of this word. The words “put away from among yourselves that wicked person” are a quotation from Deut. 17:7, agreeing with the LXX rather than the Hebrew.

Ellen G. White comments

1    AA 303

6     AH 460; FE 55; 4T 203, 489

6, 7 AA 304

7     GC 399; PP 277

7, 8 PP 278

8     COL 96

9     AA 300

11   DA 656

13   AA 304