1Cor 5:5, 1Th 5:8, 1Ti 6:9 | Barnes | STEP | 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, . A similar instance is mentioned in , 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, . (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, 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 . 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 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" (b) "the spirit"

1 Corinthians 5:5

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

1 Thessalonians 5:8

Verse 8. But let us who are of the day, be sober. Temperate, as men usually are in the day-time.

Putting on the breast-plate of faith and love. This is a favourite comparison of the apostle Paul. See it explained at length Eph 6:14.

And for an helmet, the hope of salvation. Eph 6:17.

1 Timothy 6:9

Verse 9. But they that will be rich. Further to enforce the duty of contentment, the apostle refers to some of the evils which necessarily attend a desire to be rich. Those evils have been so great and uniform in all ages, and are so necessary accompaniments of that desire, that, even amidst many inconveniences which may attend the opposite condition, we should be contented with our lot. Indeed, if we could see all, it would only be necessary to see the evils which the desire of wealth produces in the world, to make us contented with a most lowly condition of life. Perhaps nothing more would be necessary to make a poor man satisfied with his lot, and grateful for it, than to be acquainted with the perplexities and cares of a rich man. There is more emphasis to be placed on the word will, here, in the phrase "will be rich," than might be supposed from our translation. It is not the sign of the future tense, but implies an actual purpose or design to become rich-- οιβουλομενοι. The reference is to those in whom this becomes the object of earnest desire, and who lay their plans for it.

Fall into temptation. That is, they are tempted to do wicked things in order to accomplish their purposes. It is extremely difficult to cherish the desire to be rich, as the leading purpose of the soul, and to be all honest man.

And a snare. Birds are taken in a snare, and wild beasts were formerly. Job 18:8, Job 18:9. The net was sprung suddenly upon them, and they could not escape. The idea here is, that they who have this desire, become so entangled, that they cannot easily escape. They become involved in the meshes of worldliness and sin; their movements are so lettered by cares, and inordinate desires, and by artificial wants, that they are no longer freemen. They become so involved in these things, that they cannot well break away from them if they would. Comp. Prov 28:20.

And into many foolish and hurtful lusts. Desires, such as the love of wealth creates. They are foolish--as being not such as an intelligent and immortal being should pursue; and they are hurtful--as being injurious to morals, to health, and to the soul. Among those desires, are the fondness for display; for a magnificent dwelling, a train of menials, and a splendid equipage; for sumptuous living, feasting, the social glass, company, and riotous dissipation.

Which drown men in destruction and perdition. The word which is here rendered, drown βυθιζω means, to sink in the deep, or, to cause to sink; and the meaning here is, that they become submerged as a ship that sinks. The idea of drowning is not properly that of the apostle, but the image is that of a wreck, where a ship and all that is in it, go down together. The destruction is complete. There is a total ruin of happiness, of virtue, of reputation, and of the soul. The ruling desire to be rich leads on a train of follies which ruins everything here, and hereafter. How many of the human family have thus been destroyed!

(a) "will be rich" Prov 28:20 (*) "lusts" "been seduced"