1ÜberhauptG3654 hörtG191 man, daß HurereiG4202 unterG1722 euchG5213 sei, undG2532 eine solcheG5108 HurereiG4202, dieG3748 selbstG3761 unterG1722 den NationenG1484 nichtG3761 stattfindetG3687 : daßG5620 einerG5100 seines VatersG3962 WeibG1135 habeG2192. 2UndG2532 ihrG5210 seidG2075 aufgeblasenG5448 undG2532 habtG3996 nichtG3780 vielmehrG3123 Leid getragenG3996, auf daßG2443 der, welcher dieseG5124 TatG2041 begangenG4160 hat, ausG1537 eurerG5216 MitteG3319 hinweggetanG1808 würde. 3DennG1063 ichG1473, zwarG3303 dem LeibeG4983 nachG5613 abwesendG548, aberG1161 im GeisteG4151 gegenwärtigG3918, habeG2919 schonG2235 alsG5613 gegenwärtigG3918 geurteiltG2919, den, der diesesG5124 alsoG3779 verübtG2716 hat, 4imG1722 NamenG3686 unseresG2257 HerrnG2962 JesusG2424 ChristusG5547 ( ihrG5216 undG2532 meinG1699 GeistG4151 mitG4862 der KraftG1411 unseresG2257 HerrnG2962 JesusG2424 [ChristusG5547 ] versammeltG4863 seid ) 5einen solchenG5108 dem SatanG4567 zu überliefernG3860 zumG1519 VerderbenG3639 des FleischesG4561, auf daßG2443 der GeistG4151 errettetG4982 werde amG1722 TageG2250 des HerrnG2962 JesusG2424. 6EuerG5216 RühmenG2745 istG2570 nichtG3756 gutG2570. WissetG1492 ihr nichtG3756, daßG3754 ein wenigG3398 SauerteigG2219 die ganzeG3650 MasseG5445 durchsäuertG2220? 7FegetG1571 den altenG3820 SauerteigG2219 ausG1571, auf daßG2443 ihr eine neueG3501 MasseG5445 seinG5600 möget, gleichwieG2531 ihr ungesäuertG106 seidG2075. DennG1063 auchG2532 unserG2257 PassahG3957, ChristusG5547, ist geschlachtetG2380. 8DarumG5620 laßt uns Festfeier haltenG1858, nichtG3361 mitG1722 altemG3820 SauerteigG2219, auch nichtG3366 mitG1722 SauerteigG2219 der BosheitG2549 undG2532 SchlechtigkeitG4189, sondernG235 mitG1722 UngesäuertemG106 der LauterkeitG1505 undG2532 WahrheitG225. 9Ich habeG1125 euchG5213 inG1722 dem BriefeG1992 geschriebenG1125, nichtG3361 mit HurernG4205 Umgang zu habenG4874; 10nichtG3756 durchausG3843 mit den HurernG4205 dieserG5127 WeltG2889 oderG2228 den HabsüchtigenG4123 undG2228 RäubernG727 oderG2228 GötzendienernG1496, sonstG1893 müßtetG3784 ihr jaG686 ausG1537 der WeltG2889 hinausgehenG1831. 11NunG3570 aberG1161 habeG1125 ich euchG5213 geschriebenG1125, keinenG3361 Umgang zu habenG4874, wennG1437 jemandG5100, der BruderG80 genanntG3687 wird, ein HurerG4205 istG1510, oderG2228 ein HabsüchtigerG4123 oderG2228 ein GötzendienerG1496 oderG2228 ein SchmäherG3060 oderG2228 ein TrunkenboldG3183 oderG2228 ein RäuberG727, mit einem solchenG5108 selbst nichtG3366 zu essenG4906. 12DennG1063 wasG5101 habeG2919 ichG3427 [auchG2532 ] zu richtenG2919, die draußenG1854 sind? Ihr, richtetG2919 ihrG5210 nichtG3780, die drinnenG2080 sind? 13DieG3588 aberG1161 draußenG1854 sind, richtetG2919 GottG2316; tutG1808 den BösenG4190 vonG1537 euchG5216 selbstG846 hinausG1808.
Matthew Henry - Complete Commentary 1 Here the apostle states the case; and,
I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication,
1Cor 5:1. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but
such as was not so much as named among the Gentiles, that a man should have his father's wife - either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called
fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication:
Scelus incredibile (as Cicero calls it),
et prater unum in omni vit inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband.
Incredible wickedness! says the orator;
such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?
II. He greatly blames them for their own conduct hereupon:
They were puffed up (
1Cor 5:2),
they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.
III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan (1Cor:5:3-5);
as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds,
him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that
he should be delivered to Satan (
1Cor 5:5), and this was to be done
in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also
when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner
are to be rebuked before all, that all may fear, 1Tim 5:20. Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the
destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus,
1Cor 5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,
IV. He hints the danger of contagion from this example:
Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see
2Cor 12:21. They could not be ignorant of this. The experience of the whole world was for it;
one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.
7 Here the apostle exhorts them to purity, by purging out the old leaven. In this observe,
I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the
putting away from themselves that wicked person, 1Cor 5:13. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the
argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness - all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God,
for God is love (
1John 4:16), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer (
1John 3:15), he bears the image and proclaims him the offspring of him
who was a murderer from the beginning, John 8:44. How hateful should every thing be to a Christian that looks like malice and mischief.
II. The reason with which this advice is enforced:
For Christ our passover is sacrificed for us, 1Cor 5:7. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy.
He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid.
9 Here the apostle advises them to shun the company and converse of scandalous professors. Consider,
I. The advice itself:
I wrote to you in a letter not to company with fornicators, 1Cor 5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were
a fornicator, or covetous, or an idolater, or a railer, that they should not
keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves
brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they
mend their ways and doings. II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the
fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness.
You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided. Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for
they are without (
1Cor 5:12), and must be left to
God's judgment, 1Cor 5:13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.
IV. How he applies the argument to the case before him:
Therefore put away from among yourselves that wicked person, 1Cor 5:13. Cast him out of your fellowship, and avoid his conversation.