1Cor 5:1, 6:13, Gal 5:19, Eph 5:3, Col 3:5, 1Th 4:3 | Barnes | STEP | 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," , 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 . Comp. the Introduction. The apostle reproves them for tolerating a species of licentiousness which was not tolerated even by the heathens; he reproves them 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, and exhorted them to preserve themselves from the influence which a single corrupt person might have, operating like leaven in a mass . Then, lest they should mistake his meaning, and suppose that by commanding them not to keep company with licentious persons, , 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, ); 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, ; that it was not his province, nor did he assume it, to judge the heathen world which was without the church, ; 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, . 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 . . 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 , 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"

1 Corinthians 5:1

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

1 Corinthians 6:13

Verse 13. Meats for the belly, etc. This has every appearance of being an adage or proverb. Its meaning is plain. "God has made us with appetites for food, and he has made food adapted to such appetites; and it is right, therefore, to indulge in luxurious living." The word belly here, κοιλια denotes the stomach; and the argument is, that as God had created the natural appetite for food, and had created food, it was right to indulge in eating and drinking to any extent which the appetite demanded. The word meats here, βρωματα, does not denote animal food particularly, or flesh, but any kind of food. This was the sense of the English word formerly, Mt 3:4, 6:25, 9:10, 10:10, 14:9, etc.

But God shall destroy. This is the reply of Paul to the argument. This reply is, that as both are so soon to be destroyed, they were unworthy of the care which was bestowed on them, and that attention should be directed to better things. It is unworthy the immortal mind to spend its time and thought in making provision for the body which is soon to perish. And especially a man should be willing to abandon indulgences in these things when they tended to injure the mind, and to destroy the soul. It is unworthy a mind that is to live for ever, thus to be anxious about that which is so soon to be destroyed in the grave. We may observe here:

(1.) This is the great rule of the mass of the world. The pampering of the appetites is the great purpose for which they live, and the only purpose.

(2.) It is folly. The body will soon be in the grave; the soul in eternity. How low and grovelling is the passion which leads the immortal mind always to anxiety about what the body shall eat and drink!

(3.) Men should act from higher motives. They should be thankful for appetites for food; and that God provides for the wants of the body; and should eat to obtain strength to serve him, and to discharge the duties of life. Man often degrades himself below--far below--the brutes in this thing. They never pamper their appetites, or create artificial appetites. Man, in death, sinks to the same level; and all the record of his life is, that "he lived to eat and drink, and died as the brute dieth." How low is human nature fallen! How sunken is the condition of man!

Now the body is not, etc. "But δε the body is not designed for licentiousness, but to be devoted to the Lord." The remainder of this chapter is occupied with an argument against indulgence in licentiousness--a crime to which the Corinthians were particularly exposed. See the Introduction to this epistle. It cannot be supposed that any members of the church would indulge in this vice, or would vindicate it; but it was certain,

(1.) that it was the sin to which they were particularly exposed;

(2.) that they were in the midst of a people who did both practise and vindicate it. Comp. Rev 2:14,15. Hence the apostle furnished them with arguments against it, as well to guard them from temptation, as to enable them to meet those who did defend it, and also to settle the morality of the question on an immovable foundation. The first argument is here stated, that the body of man was designed by its Maker to be devoted to him, and should be consecrated to the purposes of a pure and holy life. We are, therefore, bound to devote our animal as well as our rational powers to the service of the Lord alone.

And the Lord for the body. "The Lord is, in an important sense, for the body; that is, he acts, and plans, and provides for it. He sustains and keeps it; and he is making provision for its immortal purity and happiness in heaven. It is not right, therefore, to take the body, which is nourished by the kind and constant agency of a holy God, and to devote it to purposes of pollution." That there is a reference in this phrase to the resurrection, is apparent from the following verse. And as God will exert his mighty power in raising up the body, and will make it glorious, it ought not to be prostituted to purposes of licentiousness.

(b) "belly" Mt 15:17,20, Rom 14:17 (c) "fornication" 1Thes 4:3,7 (d) "lord" Rom 12:1 (e) "Lord" Eph 5:23

Galatians 5:19

Verse 19. Now the works of the flesh. What the flesh, or what corrupt and unrenewed human nature produces.

Are manifest. Plain, well-known. The world is full of illustrations of what corrupt human nature produces; and as to the existence and nature of those works, no one can be ignorant, It is evident here that the word σαρξ, flesh, is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind, or the soul, rather than of the body. Such are "wrath," "strife," "heresies," "envyings," etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Mt 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, Rom 1:1 and following; a single glance at the history of the past, or at the present condition of the heathen and a large part of the Christian world, would furnish an ample and a painful demonstration.

(g) "flesh" Mt 15:19, Eph 5:3-6, Col 3:5,6, Rev 22:15

Ephesians 5:3

Verse 3. But fornication. A common vice among the heathen then as it is now, and one into which they were in special danger of falling. Rom 1:29; 1Cor 6:18.

And all uncleanness. Impurity of life. Rom 1:24. Comp. Rom 6:9, Gall 5:19, Eph 4:19, Col 3:5.

Or covetousness. The connexion in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be named among them. What was Paul's estimate, then, of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name. See Eph 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters, (Eph 5:5,) and with those who are entirely excluded from the kingdom of God. Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a great difference between a covetous man and a man of impure and licentious life? Why is this? Because

(1.) it is so common;

(2.) because it is found among those who make pretensions to refinement and even religion;

(3.) because it is not so easy to define what is covetousness, as it is to define impurity of life; and

(4.) because the public conscience is seared, and the mind blinded to the low and groveling character of the sin. Yet is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time may come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when TO COVET will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event.

Let it not be once named among you. That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to mention these vices for the purpose of rebuking them, or cautioning those in danger of committing them--for Paul himself in this manner mentions them here, and frequently elsewhere--but that they should not exist among them.

As becometh saints. As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones"--αγιοις.

Colossians 3:5

Verse 5. Mortify therefore your members. Since you are dead to sin and the world, and are to appear with Christ in the glories of his kingdom, subdue every carnal and evil propensity of your nature. The word mortify means, to put to death, Rom 8:13; Gall 5:24; and the meaning here is, that they were entirely to subdue their evil propensities, so that they would have no remains of life; that is, they were not at all to indulge them. The word "members" here refers to the different members of the body--as the seat of evil desires and passions. Comp. Rom 6:13. They were wholly to extirpate those evil passions which he specifies as having their seat in the various members of the earthly body.

Fornication. Rom 1:29.

Uncleanness. Rom 1:24.

Inordinate affection. παθος. Rendered in Rom 1:26, "vile affections." Rom 1:26. In 1Thes 4:5, the word is rendered lust--which is its meaning here.

Evil concupiscence. Evil desires; licentious passions, Rom 1:24. Greek.

And covetousness, which is idolatry. It is remarkable that the apostle always ranks covetousness with these base and detestable passions. The meaning here is,

(1.) that it is a low and debasing passion, like those which he had specified; and

(2.) that it secures the affections which properly belong to God, and is therefore idolatry. Of all base passions, this is the one that most dethrones God from the soul. See this whole passage more fully explained Eph 5:3, Eph 5:4, Eph 5:5; Eph 5:6.

1 Thessalonians 4:3

Verse 3. For this is the will of God, even your sanctification. It is the will or command of God that you should be holy. This does not refer to the purpose or decree of God, and does not mean that he intended to make them holy; but it means that it was his command that they should be holy. It was also true that it was agreeable to the Divine will or purpose that they should be holy, and that he meant to use such an influence as to secure this; but this is not the truth taught here. This text, therefore, should not be brought as a proof that God intends to make his people holy, or that they are sanctified. It is a proof only that he requires holiness. The word here rendered sanctification αγιασμος is not used in the Greek classics, but is several times found in the New Testament. It is rendered holiness, Rom 6:19,22, 1Thes 4:7, 1Timm 2:15; Heb 12:14; and sanctification, 1Cor 1:30, 1Thes 4:3,4; 2Thes 2:13, 1Pet 1:2. Rom 6:19: 1Cor 1:30. It means here purity of life, and particularly abstinence from those vices which debase and degrade the soul. Sanctification consists in two things,

(1.) in "ceasing to do evil;" and

(2.) in "learning to do well." Or in other words, the first work of sanctification is in overcoming the propensities to evil in our nature, and checking and subduing the unholy habits which we had formed before we became Christians; the second part of the work consists in cultivating the positive principles of holiness in the soul.

That ye should abstain from fornication. A vice which was freely indulged among the heathen, and to which, from that fact, and from their own former habits, they were particularly exposed. On the fact that they were thus exposed, and on the reasons for these solemn commands on the subject, Acts 15:20; 1Cor 6:18.