1 Corinthians 4:21

Verse 21. What will ye. It depends on yourselves how I shall come. If you lay aside your contentions and strifes; if you administer discipline as you should; if you give yourselves heartily and entirely to the work of the Lord, I shall come, not to reprove or to punish, but as a father and a friend. But if you do not heed my exhortations, or the labours of Timothy; if you still, continue your contentions, and do not remove the occasions of offence, I shall come with severity and the language of rebuke.

With a rod. To correct and punish.

In the spirit of meekness. Comforting and commending, instead of chastising. Paul intimates that this depended on themselves. They had the power, and it was their duty to administer discipline; but if they would not do it, the task would devolve on him as the founder and father of the church, and as entrusted with power by the Lord Jesus, to, administer the severity of Christian discipline, or to punish those who offended by bodily suffering. See 1Cor 5:6, 11:30. See also the case of Ananias and Sapphira, Acts 5:1, etc., and of Elymas the sorcerer, Acts 13:10,11.

(*) "ye" "imitators" (d) "shall I come" 2Cor 13:10 -------------------------------------------------------------------------

REMARKS ON 1st Corinthians Chapter 4

(1.) We should endeavour to form a proper estimate of the Christian ministry, 1Cor 4:1. We should regard ministers as the servants of Jesus Christ, and honour them for their Master's sake; and esteem them also in proportion to their fidelity. They are entitled to respect as the ambassadors of the Son of God; but that respect also should be in proportion to their resemblance of him, and their faithfulness in their work. They who love the ministers of Christ, who are like him, and who are faithful, love the Master that sent them; they who hate and despise them, despise him. See Mt 10:40-42.

(2.) Ministers should be faithful, 1Cor 4:2. They are the stewards of Christ. They are appointed by him. They are responsible to him. They have a most important trust--more important than any other stewards; and they should live in such a manner as to receive the approbation of their Master.

(3.) It is of little consequence what the world thinks of us, 1Cor 4:3. A good name is on many accounts desirable; but it should not be the leading consideration; nor should we do anything merely to obtain it. Desirable as is a fair reputation, yet the opinion of the world is not to be too highly valued; for,

1st, it often misjudges;

2nd, it is prejudiced for or against us;

3rd, it is not to decide our final destiny;

4th, to desire that simply is a selfish and base passion.

(4.) The esteem even of friends is not to be the leading object of life, 1Cor 4:2. This is valuable, but not so valuable as the approbation of God. Friends are partial; and even where they do not approve our course, if we are conscientious, we should be willing to bear with their disapprobation. A good conscience is everything. The approbation even of friends cannot help us in the day of judgment.

(5.) We should distrust ourselves, 1Cor 4:3,4. We should not pronounce too confidently on our motives or our conduct. We may be deceived. There may be much even in our own motives that may elude our most careful inquiry, This should teach us humility, and self-distrust, and charity. Knowing our own liableness to misjudge ourselves, we should look with kindness on the faults and feelings of others.

(6.) We see here the nature of the future judgment, 1Cor 4:5.

1st. The hidden things of darkness will be brought out--all the secret crimes, and plans, and purposes of men, will be developed. All that has been done in secret, in darkness, in the night, in palaces and in prisons, will be developed. What a development will take place in the great day when the secret crimes of a world shall be revealed; and when all that has now escaped the notice of men, and the punishment of courts, shall be brought out!

2nd. Every man's secret thoughts shall be revealed. There will be no concealment then. All that we have devised or desired; all the thoughts that we have forgotten, shall there be brought out to noonday. How will the sinner tremble when all his thoughts are made known! Suppose, unknown to him, some person had been writing down all that a man has thought for a day, a week, or a year, and should begin to read it to him. Who is there that would not hang his head with shame, and tremble at such a record? Yet at the day of judgment the thoughts of the whole life will be revealed.

3rd. Every man shall be judged as he ought to be. God is impartial. The man that ought to be saved, will be; the man that ought not, will not be. How solemn will be the impartial trial of the world! Who can think of it but with alarm!

(7.) We have no occasion for pride or vain-boasting, 1Cor 4:7. All that we have of beauty, health, wealth, honour, grace, has been given to us by God. For what he has given us we should be grateful; but it should not excite pride. It is indeed valuable, because God gives it; and we should remember his mercies, but we should-not boast. We have nothing to boast of. Had we our deserts, we should be driven away in his wrath, and made wretched. That any are out of hell is matter of thankfulness; that one possesses more than another, proves that God is a sovereign, and not that we are more worthy than another, or that there is by nature any ground of preference which one has over another.

(8.) Irony and sarcasm are sometimes lawful and proper, 1Cor 4:8-10. But it is not often as safe as it was in the hands of the apostle Paul. Few men can regulate the talent properly; few should allow themselves to indulge in it. It is rarely employed in the Bible; and it is rarely employed elsewhere where it does not do injury. The cause of truth can be usually sustained by sound argument; and that which cannot be thus defended is not worth defence. Deep wounds are often made by the severity of wit and irony; and an indulgence in this usually prevents a man from having a single friend.

(9.) We see from this chapter what religion has cost, 1Cor 4:9-13. Paul states the sufferings that he and the other apostles endured in order to establish it. They were despised, and persecuted, and poor, and regarded as the refuse of the world. The Christian religion was founded on the blood of its Author, and has been reared amidst the sighs and tears of its friends. All its early advocates were subjected to persecution and trial; and to engage in this work involved the certainty of being a martyr. We enjoy not a blessing which has not thus been purchased; and which has not come to us through the self-denials and toils of the best men that the earth has known. Persecution raged around all the early friends of the church; and it rose and spread while the fire of martyrdom spread, and while its friends were everywhere cast out as evil, and called to bleed in its defence.

(10.) We have here an illustrious instance of the manner in which reproach, and contempt, and scorn should be borne, 1Cor 4:12,13. The apostles imitated the example of their Master, and followed his precepts. They prayed for their enemies, persecutors, and slanderers. There is nothing but religion that can produce this spirit; and this can do it always. The Saviour evinced it; his apostles evinced it; and all should evince it, who profess to be its friends. We may remark:

1st. This is not produced by nature. It is the work of grace alone.

2nd. It is the very spirit and genius of Christianity to produce it.

3rd. Nothing but religion will enable a man to bear it, and will produce this temper and spirit.

4th. We have an instance here of what all Christians should evince. All should be in this like the apostles. All should be like the Saviour himself.

(11.) We have an argument here for the truth of the Christian religion. The argument is founded on the fact that the apostles were willing to suffer so much in order to establish it. They professed to have been eye-witnesses of what they affirmed. They had nothing to gain by spreading it, if it was not true. They exposed themselves to persecution on this account, and became willing to die rather than deny its truth. Take, for example, the case of the apostle Paul.

1st. He had every prospect of honour and of wealth in his own country. He had been liberally educated, and had the confidence of his countrymen. He might have risen to the highest station of trust or influence. He had talents which would have raised him to distinction anywhere.

2nd. He could not have been mistaken in regard to the events connected with his conversion, Acts 9. The scene, the voice, the light, the blindness, were all things which could not have been counterfeited. They were open and public. They did not occur "in a corner."

3rd. He had no earthly motive to change his course. Christianity was despised when he embraced it; its friends were few and poor; and it had no prospect of spreading through the world. It conferred no wealth; bestowed no diadem; imparted no honours; gave no ease; conducted to no friendship of the great and the mighty. It subjected its friends to persecution, and tears, and trials, and death. What should induce such a man to make such a change? Why should Paul have embraced this, but from a conviction of its truth? How could he be convinced of that truth except by some argument that should be so strong as to overcome his hatred to it, make him willing to renounce all his prospects for it--to encounter all that the world could heap upon him, and even death itself, rather than deny it? But such a religion had a higher than any earthly origin, and must have been from God.

(12.) We may expect to suffer reproach. It has been the common lot of all, from the time of the Master himself to the present. Jesus was reproached; the apostles were reproached; the martyrs were reproached; and we are not to be surprised that ministers and Christians are called to like trials now. It is enough "for the disciple that he be as his Master, and the servant as his Lord."

1 Corinthians 5

Introduction to 1st Corinthians Chapter 5

CHAPTER V

This chapter is entirely occupied with a notice of an offence which existed in the church at Corinth, and with a statement of the measures which the apostle expected them to pursue in regard to it. Of the existence of this offence he had been informed, probably by "those of the house of Chloe," 1Cor 1:11, and there is reason to suppose that they had not even alluded to it in the letter which they had sent to him asking advice. See 1Cor 7:1. Comp. the Introduction. The apostle 1Cor 5:1 reproves them for tolerating a species of licentiousness which was not tolerated even by the heathens; he reproves them 1Cor 5:2 for being puffed up with pride even while this scandal existed in their church; he ordered them forthwith to purify the church by removing the incestuous person, 1Cor 5:4,5 and exhorted them to preserve themselves from the influence which a single corrupt person might have, operating like leaven in a mass 1Cor 5:6,7. Then, lest they should mistake his meaning, and suppose that by commanding them not to keep company with licentious persons, 1Cor 5:9, he meant to say, that they should withdraw from all intercourse with the heathen, who were known to be idolaters and corrupt, he says that that former command was not designed to forbid all intercourse with them, 1Cor 5:9-12); but that he meant his injunction now to extend particularly to such as as were professed members of the church; that they were not to cut off all intercourse with society at large because it was corrupt; that if any man professed to be a Christian and yet was guilty of such practices, they were to disown him, 1Cor 5:11; that it was not his province, nor did he assume it, to judge the heathen world which was without the church, 1Cor 5:12; but that this was entirely consistent with the view that eh had a right to exercise discipline within the church, on such as professed to be Christians; and that therefore they were bound to put away that wicked person.

Verse 1. It is reported. Greek, It is heard. There is a rumour. That rumour had been brought to Paul, probably by the members of the family of Chloe, 1Cor 1:11.

Commonly. ολως. Everywhere. It is a matter of common fame. It is so public that it cannot be concealed; and so certain that it cannot be denied. This was an offence, he informs us, which even the heathen would not justify or tolerate; and, therefore, the report had spread not only in the churches, but even among the heathen, to the great scandal of religion. When a report obtains such a circulation, it is certainly time to investigate it, and to correct the evil.

That there is fornication. Acts 15:20. The word is here used to denote incest; for the apostle immediately explains the nature of the offence.

And such fornication, etc. An offence that is not tolerated or known among the heathen. This greatly aggravated the offence, that in a Christian church a crime should be tolerated among its members which even gross heathens would regard with abhorrence. That this offence was regarded with abhorrence by even the heathens has been abundantly proved by quotations from classic writers. See Weststein, Bloomfield, and Whitby. Cicero says of the offence, expressly, that "it was an incredible and unheard-of crime." Pro Cluen. 6, 6. When Paul says that it was not "so much as named among the Gentiles," he doubtless uses the word ονομαζεται in the sense of named with approbation, tolerated, or allowed. The crime was known in a few instances, but chiefly of those who were princes and rulers; but it was nowhere regarded with approbation, but was always treated as abominable wickedness. All that the connexion requires us to understand by the word "named" here is, that it was not tolerated or allowed; it was treated with abhorrence, and it was therefore more scandalous that it was allowed in a Christian church. Whitby supposes that this offence that was tolerated in the church at Corinth gave rise to the scandals that were circulated among the heathen respecting the early Christians, that they allowed of licentious intercourse among the members of their churches. This reproach was circulated extensively among the heathen, and the primitive Christians were at much pains to refute it.

That one should have. Probably as his wife; or it may mean simply that he had criminal intercourse with her. Perhaps some man had parted with his wife, on some account, and his Son had married her, or maintained her for criminal intercourse. It is evident from 2Cor 7:12, that the person who had suffered the wrong, as well as he who had done it, was still alive. Whether this was marriage or concubinage has been disputed by commentators, and it is not possible, perhaps, to determine. See the subject discussed in Bloomfield.

(*) "fornication" "impurity" (a) "one should" De 27:20 Verse 2. And ye are puffed up. 1Cor 4:18. You are filled with pride, and with a vain conceit of your own wisdom and purity, notwithstanding the existence of this enormous wickedness in your church. This does not mean that they were puffed up, or proud on account of the existence of this wickedness, but they were filled with pride notwithstanding, or in spite of it. They ought to have been a troubled people. They should have mourned; and should have given their first attention to the removal of the evil. But instead of this, they had given indulgence to proud feeling, and had become elated with a vain confidence in their spiritual purity. Men are always elated and proud when they have the least occasion for it.

And have not rather mourned, etc. Have not rather been so afflicted and troubled as to take the proper means for removing the offence. The word mourn here is taken in that large sense. Ye have not been so much afflicted--so troubled with the existence of this wickedness, as to take the proper measures to remove the offender. Acts of discipline in the church should always commence with mourning that there is occasion for it. It should not be anger, or pride, or revenge, or party feeling, which prompt to it. It should be deep grief that there is occasion for it; and tender compassion for the offender.

Might be taken away. By excommunication. He should not, while he continues in this state, be allowed to remain in your communion.

(b) "mourned" 2Cor 7:7 Verse 3. For I verily. But I, whatever it may cost me; however you may esteem my interference; and whatever personal ill-will may be the result towards me, have adjudged this case to be so flagrant as to demand the exercise of discipline; and since the church to whom it belongs have neglected it, I use the authority of an apostle, and of a spiritual father, in directing it to take place. This was not a formal sentence of excommunication; but it was the declared opinion of an apostle that such a sentence should be passed, and an injunction on the church to exercise this act of discipline.

As absent in body. Since I am not personally present with you, I express my opinion in this manner. I am absent in body from you, and cannot, therefore, take those steps in regard to it which I could were I present.

But present in spirit. My heart is with you; my feelings are with you; I have a deep and tender interest in the case; and I judge as if I were personally present. Many suppose that Paul by this refers to a power which was given to the apostles, though at a distance, to discern the real circumstances of a case by the gift of the Spirit. Comp. Col 2:5, 2Kgs 5:26, 6:12. (Whitby, Doddridge, etc.) But the phrase does not demand this interpretation. Paul meant, probably, that though he was absent, yet his mind and attention had been given to this subject; he felt as deeply as though he were present, and would act in the same way. He had, in some way, been fully apprized of all the circumstances of the case, and he felt it to be his duty to express his views on the subject.

Have judged already. Margin, Determined, κεκρικα. I have made up my mind; have decided, and do decide. That is, he had determined what ought to be done in the case. It was a case in which the course which ought to be pursued was plain, and on this point his mind was settled. What that course should be, he states immediately.

As though I were present. As though I had a personal knowledge of the whole affair, and were with you to advise. We may be certain that Paul had the fullest information as to this case; and that the circumstances were well known. Indeed, it was a case about the facts of which there could be no doubt. They were everywhere known, 1Cor 5:1, and there was no need, therefore, to attempt to establish them by formal proof.

(+) "verily" "truly" (1) "judged" "determined" Verse 4. In the name, etc. By the authority; or in the behalf; or acting by his commission or power, 2Cor 2:10. Acts 3:6. This does not refer to Paul alone in declaring his opinion, but means that they were to be assembled in the name of the Lord Jesus, and that they were to proceed to exercise discipline by his authority. The idea is, that the authority to administer discipline is derived from the Lord Jesus Christ, and is to be exercised in his name, and to promote his honour.

When ye are gathered together. Or, "You being assembled in the name of the Lord Jesus." This is to be connected with the previous words, and means,

(1.) that they were to be assembled for the purpose of administering discipline; and

(2.) that this was to be done in the name and by the authority of the Lord Jesus.

And my spirit. 1Cor 5:3. As if I were with you; that is, with my declared opinion; knowing what I would advise, were I one of you; or, I being virtually present with you by having delivered my opinion. It cannot mean that Paul's soul would be really present with them; but that, knowing his views and feelings, and what he would do, and knowing his love for them, they could act as if he were there. This passage proves that discipline belongs to the church itself; and so deep was Paul's conviction of this, that even he would not administer it without their concurrence and action. And if Paul would not do it, and in a case, too, where bodily pains were to be inflicted by miraculous agency, assuredly no other ministers have a right to assume the authority to administer discipline without the action and the concurrence of the church itself.

With the power, etc. This phrase is to be connected with the following verse. "I have determined what ought to be done. The sentence which I have passed is this: You are to be assembled in the name and authority of Christ. I shall be virtually present. And you are to deliver such a one to Satan, by the power of our Lord Jesus Christ." That is, it is to be done by you; and the miraculous power which will be evinced in the case will proceed from the Lord Jesus. The word power δυναμει is used commonly in the New Testament to denote some miraculous and extraordinary power; and here evidently means that the Lord Jesus would put forth such a power in the infliction of pain, and for the preservation of the purity of his church.

(d) "name of" 2Cor 2:9,10 (e) "power" Mt 16:19, Jn 20:23 Verse 5. To deliver. This is the sentence which is to be executed. You are to deliver him to Satan, etc.

Unto Satan. Beza, and the Latin Fathers, suppose that this is only an expression of excommunication. They say, that in the Scriptures there are but two kingdoms recognised--the kingdom of God, or the church, and the kingdom of the world, which is regarded as under the control of Satan; and that to exclude a man from one, is to subject him to the dominion of the other. There is some foundation for this opinion; and there can be no doubt that excommunication is here intended; and that, by excommunication, the offender was in some sense placed under the control of Satan. It is further evident, that it is here supposed that by being thus placed under him the offender would be subject to corporal inflictions by the agency of Satan, which are here called the "destruction of the flesh." Satan is elsewhere referred to as the author of bodily diseases. Thus in the case of Job, Job 2:7. A similar instance is mentioned in 1Timm 1:20, where Paul says he had delivered Hymeneus and Alexander "to Satan, that they may learn not to blaspheme." It may be observed here, that though this was to be done by the concurrence of the church, as having a right to administer discipline, yet it was directed by apostolic authority; and there is no evidence that this was the usual form of excommunication, nor ought it now to be used. There was evidently miraculous power evinced in this case, and that power has long since ceased in the church.

For the destruction of the flesh. We may observe here,

(1.) that this does not mean that the man was to die under the infliction of the censure, for the object was to recover him; and it is evident that, whatever he suffered as the consequence of this, he survived it, and Paul again instructed the Corinthians to admit him to their fellowship, 2Cor 2:7.

(2.) It was designed to punish him for licentiousness of life---often called in the Scriptures one of the sins or works of the flesh, Gal 5:19 and the design was, that the punishment should follow in the line of the offence, or be a just retribution, as punishment often does. Many have supposed that, by the "destruction of the flesh," Paul meant only the destruction of his fleshly appetites or carnal affections; and that he supposed that this would be effected by the act of excommunication. But it is very evident from the Scriptures that the apostles were imbued with the power of inflicting diseases or bodily calamities for crimes. See Acts 13:11, 1Cor 11:30. What this bodily malady was, we have no means of knowing. It is evident that it was not of very long duration, since when the apostle exhorts them 2Cor 2:7 again to receive him, there is no mention made of his suffering then under it. This was an extraordinary and miraculous power. It was designed for the government of the church in its infancy, when everything was fitted to show the direct agency of God; and it ceased, doubtless, with the apostles. The church now has no such power. It cannot now work miracles; and all its discipline now is to be moral discipline, designed not to inflict bodily pain and penalties, but to work a moral reformation in the offender.

That the spirit may be saved. That his soul might be saved; that he might be corrected, humbled, and reformed by these sufferings, and recalled to the paths of piety and virtue. This expresses the true design of the discipline of the church; and it ought never to be inflicted but with a direct intention to benefit the offender, and to save the soul. Even when he is cut off and disowned, the design should not be vengeance, or punishment merely, but it should be to recover him and save him from ruin.

In the day of the Lord Jesus. The day of judgment, when the Lord Jesus shall come, and shall collect his people to himself.

(a) "deliver such a one" 1Timm 1:20 (b) "the spirit" 1Cor 11:32 Verse 6. Your glorying. Your boasting; or confidence in your present condition as if you were eminent in purity and piety.

Is not good. Is not well, proper, right. Boasting is never good; but it is especially wrong when, as here, there is an existing evil, that is likely to corrupt the whole church. When men are disposed to boast, they should at once make the inquiry whether there is not some sin indulged in, on account of which they should be humbled and subdued. If all individual Christians, and all Christian churches, and all men of every rank and condition, would look at things as they are, they would never find occasion for boasting. It is only when we are blind to the realities of the case, and overlook our faults, that we are disposed to boast. The reason why this was improper in Corinth, Paul states--that any sin would tend to corrupt the whole church, and that therefore they ought not to boast until that was removed.

A little leaven, etc. A small quantity of leaven or yeast will pervade the entire mass of flour, or dough, and diffuse itself through it all. This is evidently a proverbial saying. It occurs also in Gal 5:9. Comp. Mt 13:33. A similar figure occurs also in the Greek classic writers. By leaven the Hebrews metaphorically understood whatever had the power of corrupting, whether doctrine, or example, or anything else. Mt 16:6. The sense here is plain. A single sin indulged in, or allowed in the church, would act like leaven--it would pervade and corrupt the whole church, unless it was removed. On this ground, and for this reason, discipline should be administered, and the corrupt member should be removed.

(c) "glorying" Jas 4:16 (d) "leaveneth" Lk 13:21 Verse 7. Purge out therefore, etc. Put away; free yourselves from.

The old leaven. The apostle here takes occasion, from the mention of leaven, to exhort the Corinthians to put away vice and sin. The figure is derived from the custom of the Jews in putting away leaven at the celebration of the passover. By the old leaven he means vice and sin; and also here the person who had committed the sin in their church. As the Jews, at the celebration of the passover, gave all diligence in removing leaven from their houses--searching every part of their dwellings with candles, that they might remove every particle of leavened bread from their habitations--so the apostle exhorts them to use all diligence to search out and remove all sin.

That ye may be a new lump. That you may be like a new mass of flour, or dough, before the leaven is put into it. That you may be pure and free from the corrupting principle.

As ye are unleavened. That is, as ye are bound by your Christian profession to be unleavened, or to be pure. Your very profession implies this, and you ought, therefore, to remove all impurity, and to become holy. Let there be no impurity, and no mixture inconsistent with that holiness which the gospel teaches and requires. The apostle here does not refer merely to the case of the incestuous person, but he takes occasion to exhort them to put away all sin. Not only to remove this occasion of offence, but to remove all impurity, that they might become entirely and only holy. The doctrine is, that Christians are by their profession holy, and that therefore they ought to give all diligence to remove everything that is impure.

For even Christ, etc. As the Jews, when their paschal lamb was slain, gave great diligence to put away all leaven from their dwellings, so we Christians, since our passover is slain, ought to give the like diligence to remove all that is impure and corrupting from our hearts. There can be no doubt here that the paschal lamb was a type of the Messiah; and as little that the leaven was understood to be emblematic of impurity and sin, and that their being required to put it away was intended to be an emblematic action designed to denote that all sin was to be removed and forsaken.

Our passover. Our paschal lamb, for so the word πασχα usually signifies. The sense is, "We Christians have a paschal lamb; and that lamb is the Messiah. And as the Jews, when their paschal lamb was slain, were required to put away all leaven from their dwellings, so we, when our paschal lamb is slain, should put away all sin from our hearts and from our churches." This passage proves that Paul meant to teach that Christ had taken the place of the paschal lamb--that that lamb was designed to adumbrate or typify him--and that consequently when he was offered, the paschal offering was designed to cease. Christ is often in the Scriptures compared to a lamb. See Isa 53:7, Jn 1:29; 1Pet 1:19, Rev 5:6,12.

Is sacrificed for us. Margin, Or slain--ετυθη. The word θυω may mean simply to slay or kill; but it is also used often in the sense of making a sacrifice as an expiation for sin, Acts 14:13,18, 1Cor 10:20. Comp. Gen 31:54, 46:1, Ex 3:18, 5:3,8,17; Ex 8:8,25-29, 13:15, 20:24, where it is used as the translation of the word , to sacrifice. It is used as the translation of this word no less than ninety-eight times in the Old Testament, and perhaps always in the sense of a sacrifice, or bloody offering. It is also used as the translation of the Hebrew word , and , to slay, to kill, etc., in Ex 12:21, 1Kgs 11:19, 2Chr 29:22, etc.; in all, in eleven places in the Old Testament. It is used in a similar sense in the New Testament, in Mt 22:4, Lk 15:23,27,30, Jn 10:10, Acts 10:13, 11:7. It occurs nowhere else in the New Testament than in the places which have been specified. The true sense of the word here is, therefore, to be found in the doctrine respecting the passover. That that was intended to be a sacrifice for sin is proved by the nature of the offering, and by the account which is everywhere given of it in the Old Testament. The paschal lamb was slain as a sacrifice. It was slain in the temple; its blood was poured out as an offering; it was sprinkled and offered by the priests in the same way as other sacrifices. See Ex 23:18, 34:25, 2Chr 30:15,16. And if so, then this passage means that Christ was offered as a sacrifice for sin--in accordance with the numerous passages of the New Testament, which speak of his death in this manner, Rom 3:25; and that his offering was designed to take the place of the paschal sacrifice, under the ancient economy.

For us. For us who are Christians. He died in our stead; and as the Jews, when celebrating their paschal feast, put away all leaven, so we, as Christians, should put away all evil from our hearts, since that sacrifice has now been made once for all.

(*) "Purge" "Cleanse" (e) "Christ" Isa 53:7, 1Pet 1:19, Rev 5:6,12 (1) "sacrificed" "slain" Verse 8. Let us keep the feast. Margin, Holy day--εορταζωμεν. This is language drawn from the paschal feast, and is used by Paul frequently to carry out and apply his illustration. It does not mean literally the paschal supper here--for that had ceased to be observed by Christians--nor the Lord's Supper particularly; but the sense is, "As the Jews when they celebrated the paschal supper, on the slaying and sacrifice of the paschal lamb, put away all leaven as emblematic of sin, so let us, in the slaying of our sacrifice, and in all the duties, institutions, and events consequent thereon, put away all wickedness from our hearts as individuals, and from our societies and churches. Let us engage in the service of God by putting away all evil."

Not with old leaven. Not under the influence, or in the indulgence of the feelings of corrupt and unrenewed human nature. The word leaven is very expressive of that former or old condition, and denotes the corrupt and corrupting passions of our nature before it is renewed.

The leaven of malice. Of unkindness and evil--which would diffuse itself, and invade the mass of Christians. The word malice--κακις--denotes evil in general,

And wickedness. Sin; evil. There is a particular reference here to the case of the incestuous person. Paul means that all wickedness should be put away from those who had been saved by the sacrifice of their passover, Christ; and, therefore, this sin in a special manner.

But with the unleavened bread, etc. That is, with sincerity and truth. Let us be sincere, and true, and faithful; as the Jews partook of bread unleavened, which was emblematic of purity, so let us be sincere and true. It is implied here that this could not be done unless they would put away the incestuous person. No Christians can have or give evidence of sincerity, who are not willing to put away all sin.

(1) "feast" "holyday" (a) "feast" Ex 13:6 (b) "leaven of malice" Mt 16:6,12 Verse 9. I wrote unto you. I have written. εγραψα. This word may either refer to this epistle, or to some former epistle. It simply denotes that he had written to them; but whether in the former part of this, or in some former epistle which is now lost, cannot be determined by the use of this word.

In an epistle, εντηεπιστολη. There has been considerable diversity of opinion in regard to this expression. A large number of commentators--as Chrysostom, Theodoret, Oecumenius, most of the Latin commentators, and nearly all the Dutch commentators--suppose that this refers to the same epistle, and that the apostle means to say that in the former part of this epistle 1Cor 5:2 he had given them this direction. And in support of this interpretation they say that τη, here, is used for ταυτη, and appeal to the kindred passages in Rom 16:2; Col 4:6, 1Thes 5:27, 2Thes 3:3,4. Many others--as Grotius, Doddridge, Rosenmuller, etc.--suppose it to refer to some other epistle which is now lost, and which had been sent to them before their messengers had reached him. This epistle might have been very brief, and might have contained little more than this direction. That this is the correct opinion, may appear from the following considerations, viz.:

(1.) It is the natural and obvious interpretation --one that would strike the great mass of men. It is just such an expression as Paul would have used on the supposition that he had written a previous epistle.

(2.) It is the very expression which he uses in 2Cor 7:8, where he is referring to this epistle as one which he had sent to them.

(3.) It is not true that Paul had in any former part of this epistle given this direction. He had commanded them to remove an incestuous person, and such a command might seem to imply that they ought not to keep company with such a person; but it was not a general command not to have intercourse with them.

(4.) It is altogether probable that Paul would write more letters than we have preserved. We have but fourteen of his remaining. Yet he laboured many years; founded many churches; and had frequent occasion to write to them.

(5.) We know that a number of books have been lost which were either inspired or which were regarded as of authority by inspired men. Thus the books of Jasher, of Iddo the seer, etc., are referred to in the Old Testament; and there is no improbability that similar instances may have occurred in regard to the writers of the New Testament.

(6.) In 1Cor 5:11, he expressly makes a distinction between the epistle which he was then writing and the former one. "But now," i.e., in this epistle, "I have written εγραψα to you," etc., an expression which he would not use if 1Cor 5:9 referred to the same epistle. These considerations seem to me to be unanswerable, and to prove that Paul had sent another epistle to them in which he had given this direction.

(7.) This opinion accords with that of a very large number of commentators. As an instance, Calvin says, "The epistle of which he here speaks is not now extant. Nor is it to be doubted that many others have perished; but it is sufficient that these survive to us which the Lord saw to be needful." If it be objected that this may affect the doctrine of the inspiration of the New Testament, since it is not to be supposed that God would suffer the writings of inspired men to be lost, we may reply,

(a.) that there is no evidence that these writings were inspired. Paul often makes a distinction in regard to his own words and doctrines, as inspired or uninspired, see 1Cor 7; and the same thing may have occurred in his writings.

(b.) This does not affect the inspiration of the books which remain, even on the supposition that those which were lost were inspired. It does not prove that these are not from God. If a man loses a guinea, it does not prove that those which he has not lost are counterfeit or worthless.

(c.) If inspired, they may have answered the purpose which was designed by their inspirations and then have been suffered to be lost--as all inspired books will be destroyed at the end of the world.

(d.) It is to be remembered that a large part of the discourses of the inspired apostles, and even the Saviour himself, Jn 21:25, have been lost. And why should it be deemed any more wonderful that inspired books should be lost, than inspired oral teaching? Why more wonderful that a brief letter of Paul should be destroyed, than that numerous discourses of Him "who spake as never man spake" should be lost to the world?

(e.) We should be thankful for the books that remain, and we may be assured that all the truth that is needful for our salvation has been preserved, and is in our hands. That any inspired books have been preserved amidst the efforts which have been made to destroy them all, is more a matter of wonder than that a few have been lost; and should rather lead us to gratitude that we have them, than to grief that a few, probably relating to local and comparatively unimportant matters, have been destroyed.

Not to company, etc. Not to associate with. See Eph 5:11; 2Thes 3:14. This, it seems, was a general direction on the subject. It referred to all who had this character. But the direction which he now 1Cor 5:11 proceeds to give, relates to a different matter --the proper degree of intercourse with those who were in the church.

(c) "epistle" Eph 5:11 (*) "fornicators" "The impure" Verse 10. Yet not altogether, etc. In my direction not "to company" with them, I did not mean that you should refuse all kinds of intercourse with them; that you should not treat them with civility, or be engaged with them in any of the transactions of life, or in the ordinary intercourse of society between man and man, for this would be impossible; but that you should not so associate with them as to be esteemed to belong to them, or so as to be corrupted by their example. You are not to make them companions and friends.

With the fornicators. Most heathen were of this description, and particularly at Corinth. See the Introduction to this epistle.

Of this world. Of those who are out of the church; or who are not professed Christians.

Or with the covetous. The avaricious; those greedy of gain. Probably his direction in the former epistle had been that they should avoid them.

Or extortioners. Rapacious persons; greedy of gain, and oppressing the poor, the needy, and the fatherless, to obtain money.

Or with idolaters. All the Corinthians before the gospel was preached there worshipped idols.

Then must ye needs, etc. It would be necessary to leave the world. The world is full of such persons. You meet them everywhere. You cannot avoid them in the ordinary transactions of life, unless you either destroy yourselves, or withdraw wholly from society. This passage shows,

(1.) that that society was full of the licentious and the covetous, of idolaters and extortioners. Rom 1:1.

(2.) That it is not right either to take our own lives to avoid them, or to withdraw from society and become monks; and, therefore, that the whole monastic system is contrary to Christianity. And,

(3.) that it is needful we should have some intercourse with the men of the world; and to have dealings with them as neighbours, and as members of the community. How far we are to have intercourse with them is not settled here. The general principles may be,

(1.) that it is only so far as is necessary for the purposes of good society, or to show kindness to them as neighbours and as members of the community.

(2.) We are to deal justly with them in all our transactions.

(3.) We may be connected with them in regard to the things which we have in common--as public improvements, the business of education, etc.

(4.) We are to endeavour to do them good, and for that purpose we are not to shun their society. But,

(5.) we are not to make them our companions; or to associate with them in their wickedness, or as idolaters, or covetous, or licentious; we are not to be known as partakers with them in these things. And for the same reason we are not to associate with the gay in their gaiety; with the proud in their pride; with the fashionable in their regard to fashion; with the friends of the theatre, the ball-room, or the splendid party, in their attachment to these amusements. In all these things we are to be separate; and are to be connected with them only in those things which we may have in common with them, and which are not inconsistent with the holy rules of the Christian religion.

(6.) We are not so to associate with them as to be corrupted by their example; or so as to be led by that example to neglect prayer and the sanctuary, and the deeds of charity, and the effort to do good to the souls of men. We are to make it a great point that our piety is not to suffer by that intercourse; and we are never to do anything, or conform to any custom, or to have any such intercourse with them as to lessen our growth in grace; divert our attention from the humble duties of religion; or mar our Christian enjoyment.

(*) "fornicators" "The impure" (+) "extortioners" "Oppressors" Verse 11. But now. In this epistle. This shows that he had written a former letter.

I have written unto you. Above. I have designed to give this injunction that you are to be entirely separated from one who is a professor of religion, and who is guilty of these things.

Not to keep company. To be wholly separated and withdrawn from such a person. Not to associate with him in any manner.

If any man that is called a brother. Any professing Christian; any member of the church.

Be a fornicator, etc. Like him who is mentioned, 1Cor 5:1.

Or an idolater. This must mean those persons who while they professed Christianity still attended the idol feasts, and worshipped there. Perhaps a few such may have been found who had adopted the Christian profession hypocritically.

Or a railer. A reproachful man; a man of coarse, harsh, and bitter words; a man whose characteristic it was to abuse others; to vilify their character, and wound their feelings. It is needless to say how much this is contrary to the spirit of Christianity, and to the example of the Master, "who when he was reviled, reviled not again."

Or a drunkard. Perhaps there might have been some then in the church, as there are now, who were addicted to this vice. It has been the source of incalculable evils to the church; and the apostle, therefore, solemnly enjoins on Christians to have no fellowship with a man who is intemperate.

With such an one no not to eat. To have no intercourse or fellowship with him of any kind; not to do anything that would seem to acknowledge him as a brother; with such an one not even to eat at the same table. A similar course is enjoined by John, 2Jn 1:10,11. This refers to the intercourse of common life, and not particularly to the communion. The true Christian was wholly to disown such a person, and not to do anything that would seem to imply that he regarded him as a Christian brother. It will be seen here that the rule was much more strict in regard to one who professed to be a Christian than to those who were known and acknowledged heathens. The reasons may have been:

(1.) The necessity of keeping the church pure, and of not doing anything that would seem to imply that Christians were the patrons and friends of the intemperate and the wicked.

(2.) In respect to the heathen, there could be no danger of its being supposed that Christians regarded them as brethren, or showed to them any more than the ordinary civilities of life; but in regard to those who professed to be Christians, but who were drunkards, or licentious, if a man was on terms of intimacy with them, it would seem as if he acknowledged them as brethren, and recognised them as Christians.

(3.) This entire separation and withdrawing from all communion was necessary in these times to save the church from scandal, and from the injurious reports which were circulated. The heathen accused Christians of all manner of crime and abominations. These reports were greatly injurious to the church. But it was evident that currency and plausibility would be given to them if it was known that Christians were on terms of intimacy and good fellowship with heathens and intemperate persons. Hence it became necessary to withdraw wholly from them; to withhold even the ordinary courtesies of life; and to draw a line of total and entire separation. Whether this rule in its utmost strictness is demanded now, since the nature of Christianity is known, and since religion cannot be in so much danger from such reports, may be made a question. I am inclined to the opinion that the ordinary civilities of life may be shown to such persons; though certainly nothing that would seem to recognise them as Christians. But as neighbours and relatives; as those who may be in distress and want, we are assuredly not for bidden to show towards them the offices of kindness and compassion. Whitby and some others, however, understand this of the communion of the Lord's Supper, and of that only.

(a) "if any man" Rom 16:17, 2Jn 1:10 (*) "fornicator" "impure" (+) "railer" "reviler" (+) "extortioner" "Oppressor" Verse 12. For what have I to do, etc. I have no authority over them; and can exercise no jurisdiction over them. All my rules, therefore, must have reference only to those who are within the church.

To judge. To pass sentence upon; to condemn; or to punish. As a Christian apostle, I have no jurisdiction over them.

Them also that are without. Without the pale of the Christian church; heathens; men of the world; those who did not profess to be Christians.

Do not ye judge, etc. Is not your jurisdiction as Christians confined to those who are within the church, and professed members of it? Ought you not to exercise discipline there, and inflict punishment on its unworthy members? Do you not in fact thus exercise discipline, and separate from your society unworthy persons-- and ought it not to be done in this instance, and in reference to the offender in your church?

(b) "without" Mk 4:11 Verse 13. But them, etc. They who are unconnected with the church are under the direct and peculiar government of God. They are, indeed sinners, and they deserve punishment for their crimes. But it is not ours to pronounce sentence upon them, or to inflict punishment. God will do that. Our province is in regard to the church. We are to judge these; and these alone. All others we are to leave entirely in the hands of God.

Therefore. Greek, And--και. "Since it is yours to judge the members of your own society, do you exercise discipline on the offender, and put him away."

Put away from among yourselves. Excommunicate him; expel him from your society. This is the utmost power which the church has; and this the church is bound to exercise on all those who have openly offended against the laws of Jesus Christ.

(c) "away from" Mt 18:17 ------------------------------------------------------------------------- REMARKS

(1.) A public rumour with regard to the existence of an offence in the church should lead to discipline. This is due to the church itself, that it may be pure and uninjured; to the cause, that religion may not suffer by the offence; and to the individual, that he may have justice done him, and his character vindicated if he is unjustly accused; or that if guilty he may be reclaimed and reformed. Offences should not be allowed to grow until they become scandalous; but when they do, every consideration demands that the matter should be investigated, 1Cor 5:1.

(2.) Men are often filled with pride when they have least occasion for it, 1Cor 5:2. This is the case with individuals--who are often elated when their hearts are full of sin--when they are indulging in iniquity; and it is true of churches also, that they are most proud when the reins of discipline are relaxed, and their members are cold in the service of God, or when they are even living so as to bring scandal and disgrace on the gospel.

(3.) We see in what way the Christian church should proceed in administering discipline, 1Cor 5:2. It should not be with harshness, bitterness, revenge, or persecution. It should be with mourning that there is necessity for it; with tenderness toward the offender; with deep grief that the cause of religion has been injured; and with such grief at the existence of the offence as to lead them to prompt and decided measures to remove it.

(4.) The exercise of discipline belongs to the church itself, 1Cor 5:4. The church at Corinth was to be assembled with reference to this offence, and was to remove the offender. Even Paul, an apostle, and the spiritual father of the church, did not claim the authority to remove an offender except through the church. The church was to take up the case; to act on it; to pass the sentence; to excommunicate the man. There could scarcely be a stronger proof that the power of discipline is in the church, and is not to be exercised by any independent individual, or body of men, foreign to the church, or claiming an: independent right of discipline. If Paul would not presume to exercise such discipline independently of the church, assuredly no. minister, and no body of ministers, have any such right now. Either by themselves in a collective congregational capacity, or through their representatives in a body of elders, or in a committee appointed by them; every church is itself to originate and execute all the acts of Christian discipline over its members.

(5.) We see the object of Christian discipline, 1Cor 5:5. It is not revenge, hatred, malice, or the mere exercise of power that is to lead to it; it is the good of the individual that is to be pursued and sought. While the church endeavours to remain pure, its aim and object should be mainly to correct and reform the offender, that his spirit may be saved. When discipline is undertaken from any other motive than this; when it is pursued from private pique, or rivalship, or ambition, or the love of power; when it seeks to overthrow the influence or standing of another, it is wrong. The salvation of the offender and the glory of God should prompt to all the measures which should be taken in the case.

(6.) We see the danger of indulging in any sin--both in reference to ourselves as individuals, or to the church, 1Cor 5:6. The smallest sin indulged in will spread pollution through the whole body, as a little leaven will affect the largest mass.

(7.) Christians should be pure, 1Cor 5:7,8. Their Saviour, their paschal lamb, was pure; and he died that they might be pure. He gave himself that his people might be holy; and by all the purity of his character--by all the labours and self-denials of his life--by all his sufferings and groans in our behalf, are we called on to be holy.

(8.) We are here presented with directions in regard to our intercourse with those who are not members of the church, 1Cor 5:10. There is nothing that is more difficult to be understood than the duty of Christians respecting such intercourse. Christians often feel that they are in danger from it, and are disposed to withdraw almost entirely from the world. And they ask with deep solicitude often, what course they are to pursue? Where shall the line be drawn? How far shall they go? And where shall they deem the intercourse with the world unlawful or dangerous? A few remarks here as rules may aid us in answering these questions: 1st. Christians are not wholly to withdraw from intercourse with the people of this world. This was the error of the monastic system, and this error has been the occasion of innumerable corruptions and abominations in the papal church. They are not to do this, because

(a.) it is impossible. They must needs then, says Paul, go out of the world.

(b.) Because religion is not to be regarded as dissocial, and gloomy, and unkind.

(c.) Because they have many interests in common with those who are unconnected with the church, and they are not to abandon them. The interests of justice, and liberty, and science, and morals, and public improvements, and education, are all interests in which they share in common with others.

(d) Many of their best friends--a father, a mother, a son, a daughter--may be out of the church, and religion does not sever those ties, but binds them more tenderly and closely.

(e) Christians are inevitably connected in commercial dealings with those who are not members of the church; and to cease to have any connexion with them would be to destroy their own business, and to throw themselves out of employment, and to break up society.

(f) It would prevent the possibility of doing much good either to the bodies or the souls of men. The poor, the needy, and the afflicted, are, many of them, out of the church; and they have a claim on the friends of Christ, and on their active beneficence.

(g) It would break up and destroy the church altogether. Its numbers are to be increased and replenished from age to age by the efforts of Christians; and this demands that Christians should have some intercourse with the men of the world, whom they hope to benefit.

(h) An effort to withdraw wholly from the world injures religion. It conveys the impression that religion is morose, severe, misanthropic; and all such impressions do immense injury to the cause of God and truth.

2nd. The principles on which Christians should regulate their intercourse with the world, are these:

(a) They are not to be conformed to the world; they are not to do anything that shall countenance the views, feelings, principles of the world as such, or as distinguished from religion. They are not to do anything that would show that they approve of the peculiar fashions, amusements, opinions of the people of the world; or to leave the impression that they belong to the world.

(b) They are to do justice and righteousness to every man, whatever may be his rank, character, or views. They are not to do anything that will be calculated to give an unfavourable view of the religion which they profess to the men of the world.

(c) They are to discharge with fidelity all the duties of a father, husband, son, brother, friend, benefactor, or recipient of favours, towards those who are out of the church, or with whom they may be connected.

(d) They are to do good to all men--to the poor, the afflicted, the needy, the widow, the fatherless.

(e) They are to endeavour so to live and act, so to converse, and so to form their plans, as to promote the salvation of all others. They are to seek their spiritual welfare; and to endeavour by example and by conversation, by exhortation and by all the means in their power, to bring them to the knowledge of Christ. For this purpose they are kept on the earth instead of being removed to heaven; and to this object they should devote their lives.

(9.) We see from this chapter who are not to be regarded as Christians, whatever may be their professions, 1Cor 5:11. A man who is

(1) a fornicator, or

(2) COVETOUS, or

(3) an idolater, or

(4) a railer, or

(5) a drunkard, or

(6) an extortioner, is not to be owned as a Christian brother.

Paul has placed the covetous man, and the railer, and extortioners, in most undesirable company. They are ranked with fornicators and drunkards. And yet how many such persons there are in the Christian church--and many, too, who would regard it as a special insult to be ranked with a drunkard or an adulterer. But in the eye of God both are alike unfit for his kingdom, and are to be regarded as having no claims to the character of Christians.

(10.) God will judge the world, 1Cor 5:12,13. The world that is without the church--the mass of men that make no profession of piety--must give an account to God. They are travelling to his bar; and judgment in regard to them is taken into God's own hands, and he will pronounce their doom. It is a solemn thing to be judged by a holy God; and they who have no evidence that they are Christians should tremble at the prospect of being soon arraigned at his bar.
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