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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>1 Corinthians 5 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/1_corinthians/5.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/1_corinthians/5.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/1_corinthians/5-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../1_corinthians/">1 Corinthians</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../1_corinthians/4.htm" title="1 Corinthians 4">◄</a> 1 Corinthians 5 <a href="../1_corinthians/6.htm" title="1 Corinthians 6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">V.</span><p>An entirely new subject, to which the concluding words of the last chapter form a natural introduction, is now treated of. Intelligence has reached the Apostle, through the members of Chloe’s household (<a href="/1_corinthians/1-11.htm" title="For it has been declared to me of you, my brothers, by them which are of the house of Chloe, that there are contentions among you.">1Corinthians 1:11</a>), or through general report, that a member of the Corinthian Church has caused grave scandal by marrying his stepmother. This was aggravated by the fact that her husband, his father, was yet alive (<a href="/2_corinthians/7-12.htm" title="Why, though I wrote to you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear to you.">2Corinthians 7:12</a>). Throughout the Roman empire such a union was regarded with abhorrence, and the toleration of it by the Christian community was calculated seriously to imperil the character of the early Church. Such a state of morals would be promptly seized upon by opponents, as an example of what must result from the “freedom of the gospel.” Seeing what enormous interests were thus at stake, and how the success of Christianity itself would be imperiled by such conduct, the Apostle addresses the Corinthians on this topic with an almost startling severity and vehemence.<p> <div class="versenum"><a href="/1_corinthians/5-1.htm">1 Corinthians 5:1</a></div><div class="verse">It is reported commonly <i>that there is</i> fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.</div>(1) <span class= "bld">It is reported commonly.</span>—Better, <span class= "ital">There is absolutely said to be fornication among you, and such fornication as is not even among the Gentiles.</span> All the best MSS. omit the word “named.” The force of the statement is that the fornication was of such a kind (with a stepmother) as even the Gentile world, immoral as it was, regarded with disgust, and how infinitely worse, then, was it to find such tolerated amongst Christians, whose moral standard ought to be much higher.<p><span class= "bld">One should</span> <span class= "bld">have his</span> <span class= "bld">father’s wife.</span>—The word “have” here used always implies in the New Testament actual marriage. It is, therefore, probable that she had been divorced from his father. The word for “his father’s wife” is the Hebrew form of expression for stepmother. St. Chrysostom suggests “he said not his ‘stepmother,’ but ‘his father’s wife,’ so as to strike much more severely;” but probably St. Paul used the Hebrew phrase instead of the ordinary Greek word for “stepmother,” as it was in this phraseology that such a union was forbidden by the law of Moses (<a href="/leviticus/18-8.htm" title="The nakedness of your father's wife shall you not uncover: it is your father's nakedness.">Leviticus 18:8</a>).<p> <div class="versenum"><a href="/1_corinthians/5-2.htm">1 Corinthians 5:2</a></div><div class="verse">And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.</div>(2) <span class= "bld">And ye are puffed up.</span>—Better, <span class= "ital">And are ye puffed up?</span> &c. We have instances of similar sentences beginning with “and,” <a href="/luke/10-29.htm" title="But he, willing to justify himself, said to Jesus, And who is my neighbor?">Luke 10:29</a>. The Apostle cannot mean that they actually gloried in this act of sin, but that their temper of mind was of that kind which he has already described in the earlier chapters, puffing themselves up, one against another, in party rivalry, instead of being united in one common grief by this common cause, which would lead them as one man to remove from among them the person who had done this deed.<p> <div class="versenum"><a href="/1_corinthians/5-3.htm">1 Corinthians 5:3</a></div><div class="verse">For I verily, as absent in body, but present in spirit, have judged already, as though I were present, <i>concerning</i> him that hath so done this deed,</div>(3) <span class= "bld">For I verily.</span>—The Apostle had fully made up his mind that this offender must be removed, and insists on the Corinthians doing it. So that the previous words imply they might as well have done it without waiting for his interference.<p><span class= "bld">As absent in body.</span>—Better, omit “as,” which is not in the best MSS.<p> <div class="versenum"><a href="/1_corinthians/5-4.htm">1 Corinthians 5:4</a></div><div class="verse">In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,</div>(4, 5) <span class= "bld">In the name of our Lord Jesus Christ. . . . and my spirit.</span>—These two verses contain the apostolic sentence on the offender, and may read thus: “I have already myself decided, in the name of our Lord Jesus, you being gathered together, and my spirit (as in <a href="/1_corinthians/5-3.htm" title="For I truly, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that has so done this deed,">1Corinthians 5:3</a>), in the power of our Lord Jesus, to deliver such a one,” &c.<p>The opening words are probably the form used in all public acts of the Church as a body, and “the power of our Lord Jesus” refers to that continual presence which Christ had promised His Church, and particular power which He had delegated to the Apostles to punish (<a href="/matthew/16-19.htm" title="And I will give to you the keys of the kingdom of heaven: and whatever you shall bind on earth shall be bound in heaven: and whatever you shall loose on earth shall be loosed in heaven.">Matthew 16:19</a>; <a href="/matthew/18-18.htm" title="Truly I say to you, Whatever you shall bind on earth shall be bound in heaven: and whatever you shall loose on earth shall be loosed in heaven.">Matthew 18:18</a>; <a href="/matthew/18-20.htm" title="For where two or three are gathered together in my name, there am I in the middle of them.">Matthew 18:20</a>; <a href="/matthew/28-20.htm" title="Teaching them to observe all things whatever I have commanded you: and, see, I am with you always, even to the end of the world. Amen.">Matthew 28:20</a>). In this sentence we recognise, not merely a formal excommunication from church-fellowship, but a more severe punishment, which could only be inflicted by apostolic authority and power. Satan was regarded as the origin of all physical evil—hence the afflicted woman, in <a href="/luke/13-16.htm" title="And ought not this woman, being a daughter of Abraham, whom Satan has bound, see, these eighteen years, be loosed from this bond on the sabbath day?">Luke 13:16</a>, is spoken of as one “whom Satan hath bound these eighteen years.” St. Paul’s own bodily suffering is a “messenger of Satan” (<a href="/2_corinthians/12-7.htm" title="And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.">2Corinthians 12:7</a>). The blindness of Elymas (<a href="/acts/13-8.htm" title="But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.">Acts 13:8</a>), and the death of Ananias and Sapphira (<a href="/acts/5-5.htm" title="And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.">Acts 5:5</a>), are instances of the infliction of bodily-suffering by the Apostles. The deliverance of an offender unto Satan would therefore mean the expulsion of such a one from the Christian communion, and if that failed the actual infliction of some bodily suffering such as would destroy the flesh (not the body, but the flesh, the source and origin of the evil). Explicit directions for the excommunication by the Church of an offender, are given in 1 Corinthians 7, but there is no direct instruction to inflict the further punishment spoken of here. It is, indeed, probable that the lesser punishment had the desired effect (see Note on <a href="/2_corinthians/2-6.htm" title="Sufficient to such a man is this punishment, which was inflicted of many.">2Corinthians 2:6</a>), and we subsequently find St. Paul pleading for the loving re-admission of the offender into all the privileges of Christian communion.<p> <div class="versenum"><a href="/1_corinthians/5-5.htm">1 Corinthians 5:5</a></div><div class="verse">To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.</div>(5) <span class= "bld">That the spirit may be saved.</span>—The object of this punishment was the destruction of the flesh, and the salvation of the man.<p> <div class="versenum"><a href="/1_corinthians/5-6.htm">1 Corinthians 5:6</a></div><div class="verse">Your glorying <i>is</i> not good. Know ye not that a little leaven leaveneth the whole lump?</div>(6) <span class= "bld">Your glorying is not good.</span>—There is possibly a reference here to some boasting regarding their spiritual state contained in the letter which had reached St. Paul from Corinth, and to which part of this Epistle is a reply. (See <a href="/1_corinthians/7-1.htm" title="Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.">1Corinthians 7:1</a>.) So long as there is that one bad person amongst you it gives a bad character to the whole community, as leaven, though it may not have pervaded the entire lump, still makes it not the unleavened bread which was necessary for the Paschal Feast. This Epistle being written shortly before Pentecost (<a href="/1_corinthians/16-8.htm" title="But I will tarry at Ephesus until Pentecost.">1Corinthians 16:8</a>), it was very likely some time about or soon after Easter, hence the leaven and the Paschal Feast naturally suggest themselves as illustrations. The Apostle passes on rapidly from the mention of the leaven to the whole scene of the feast. As with the most minute and scrupulous care the Jew would remove every atom of leaven when the Paschal lamb was to be eaten, so our Paschal Lamb having been slain, we must take care that no moral leaven remains in the sacred household of the Church while she keeps her perpetual feast of prayer and thanksgiving.<p> <div class="versenum"><a href="/1_corinthians/5-7.htm">1 Corinthians 5:7</a></div><div class="verse">Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:</div>(7) <span class= "bld">Purge out therefore the old leaven.</span>—It is not the offending man who is here spoken of, but it is the spirit in the Church which tolerated the evil, and which is to be purged out of their midst that they may become actually (a new lump) as they are by profession (unleavened).<p><span class= "bld">Christ our passover is sacrificed for us.</span>—Better, <span class= "ital">Christ our passover is slain;</span> “for us” is not in the best MSS. The word translated “sacrifice” is generally used in the New Testament in the sense simply of “slaying” or “killing” (<a href="/matthew/22-4.htm" title="Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatted calves are killed, and all things are ready: come to the marriage.">Matthew 22:4</a>; <a href="/john/10-10.htm" title="The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.">John 10:10</a>; <a href="/acts/10-1.htm" title="There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,">Acts 10:1</a>; <a href="/acts/10-13.htm" title="And there came a voice to him, Rise, Peter; kill, and eat.">Acts 10:13</a>; <a href="/acts/11-7.htm" title="And I heard a voice saying to me, Arise, Peter; slay and eat.">Acts 11:7</a>); and in the similar expressions regarding our Lord (<a href="/revelation/5-6.htm" title="And I beheld, and, see, in the middle of the throne and of the four beasts, and in the middle of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.">Revelation 5:6</a>; <a href="/revelation/5-12.htm" title="Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.">Revelation 5:12</a>) the word is “wounded.”<p> <div class="versenum"><a href="/1_corinthians/5-8.htm">1 Corinthians 5:8</a></div><div class="verse">Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened <i>bread</i> of sincerity and truth.</div>(8) <span class= "bld">Old leaven</span>—<span class= "ital">i.e.,</span> in their old state generally; and then the Apostle proceeds to particularise. Sincerity and truth are to take the place of malice and wickedness in the continuous life of the Christian. St. Chrysostom well remarks: “He said ‘Let us keep the feast’ as pointing out that the whole of time is a festival unto Christians, because of the excellence of the good things which have been given.”<p> <div class="versenum"><a href="/1_corinthians/5-9.htm">1 Corinthians 5:9</a></div><div class="verse">I wrote unto you in an epistle not to company with fornicators:</div>(9) <span class= "bld">I wrote unto you in an epistle.</span>—These words have given rise to some controversy as to whether the Apostle here refers to some former Epistle addressed to the Corinthian Church, and which has not been preserved, or whether the reference is not to this Epistle itself. It has been suggested by some who adopt the latter view that these words may have been added as an interpolation after the completion of the Epistle, and be intended to intensify the remarks made by the Apostle on this subject in <a href="/context/1_corinthians/5-6.htm" title="Your glorying is not good. Know you not that a little leaven leavens the whole lump?">1Corinthians 5:6-8</a>; <a href="/context/1_corinthians/6-9.htm" title="Know you not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,">1Corinthians 6:9-20</a>. Such an interpretation, however, seems rather strained. It is more natural to suppose that the reference is to an Epistle written to the Corinthians, probably from Ephesus, after a visit paid to Corinth of which we have no record, for in <a href="/2_corinthians/12-14.htm" title="Behold, the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours but you: for the children ought not to lay up for the parents, but the parents for the children.">2Corinthians 12:14</a>; <a href="/2_corinthians/13-1.htm" title="This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established.">2Corinthians 13:1</a>, we read of a third visit being contemplated, whereas only one previous one is recorded. (See also <span class= "ital">Introduction.</span>) The condition of the Church which caused the Apostle that “heaviness,” which he connects with this visit in <a href="/2_corinthians/2-1.htm" title="But I determined this with myself, that I would not come again to you in heaviness.">2Corinthians 2:1</a>, would naturally have given rise to an Epistle containing the kind of direction here referred to.<p> <div class="versenum"><a href="/1_corinthians/5-10.htm">1 Corinthians 5:10</a></div><div class="verse">Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.</div>(10) <span class= "bld">Yet not altogether with the fornicators of this world.</span>—This is a limitation and explanation of the command given not to associate with fornicators. It would have been almost impossible for the command to be literally obeyed without the Christian withdrawing altogether from the business of life, so the Apostle explains that it is the fair fame and purity of the Church which he is anxious to preserve. There are so many fornicators, and covetous, and idolaters in this world (<span class= "ital">i.e.,</span> the heathen world) that men <span class= "ital">must</span> meet with them. But the Christian must tolerate no such sins among themselves; they must exclude from the social circle any brother who, bearing the name of Christ, indulges in the vices of the heathen world. The Church is to be the light of the world, and not the recipient of the world’s darkness.<p> <div class="versenum"><a href="/1_corinthians/5-11.htm">1 Corinthians 5:11</a></div><div class="verse">But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.</div>(11) <span class= "bld">But now I have written unto you . . <span class= "ital">.</span></span><span class= "ital">—i.e.,</span> “But what I meant was” that you were not to associate with a Christian guilty of these things. It may seem strange that the word “idolater” should be included in this category; for in what sense could a “brother” be a worshipper of idols? It is probable that the word “idolater” has involved in it the idea, not merely of worshipping an image, but of the sensuality which accompanied various forms of heathen worship, and of which evidently some of the Corinthian brethren were partakers. (See <a href="/ephesians/5-5.htm" title="For this you know, that no fornicator, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God.">Ephesians 5:5</a>, and <a href="/colossians/3-5.htm" title=" Mortify therefore your members which are on the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:">Colossians 3:5</a>, where “idolatry” is identified with a vice kindred to lasciviousness.)<p> <div class="versenum"><a href="/1_corinthians/5-12.htm">1 Corinthians 5:12</a></div><div class="verse">For what have I to do to judge them also that are without? do not ye judge them that are within?</div>(12) <span class= "bld">For what have I to do</span> <span class= "bld">. . .?</span>—The Apostle in this verse at once explains the grounds of the limitation of his remarks to Christians, and seems to hint also, by the form of expression here, that the Corinthian Church ought to have been able to have understood his remarks as only applicable to themselves and not to the heathen.<p><span class= "bld">Them also that are without.</span>—The heathen. It was a common form of expression amongst the Jews to designate the Gentile world (<a href="/mark/4-11.htm" title="And he said to them, To you it is given to know the mystery of the kingdom of God: but to them that are without, all these things are done in parables:">Mark 4:11</a>).<p><span class= "bld">Do not ye judge them that are within?</span>—As the Christian Church could sit in judgment only on its own members, so they should have concluded that only on them had St. Paul passed judgment.<p> <div class="versenum"><a href="/1_corinthians/5-13.htm">1 Corinthians 5:13</a></div><div class="verse">But them that are without God judgeth. Therefore put away from among yourselves that wicked person.</div>(13) <span class= "bld">God judgeth.</span>—In the best MSS. the verb is in the future tense: <span class= "ital">God will judge.</span> He is the judge of the whole earth; we are to leave the heathen world in His hands.<p><span class= "bld">Therefore put</span> <span class= "bld">away . . .</span>—Better omit “therefore.” The Apostle in this passage adopts the form of pronouncing sentence on great criminals, with which especially the Jewish converts would be familiar (<a href="/deuteronomy/13-5.htm" title="And that prophet, or that dreamer of dreams, shall be put to death; because he has spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust you out of the way which the LORD your God commanded you to walk in. So shall you put the evil away from the middle of you.">Deuteronomy 13:5</a>; <a href="/deuteronomy/17-7.htm" title="The hands of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. So you shall put the evil away from among you.">Deuteronomy 17:7</a>; <a href="/deuteronomy/24-7.htm" title="If a man be found stealing any of his brothers of the children of Israel, and makes merchandise of him, or sells him; then that thief shall die; and you shall put evil away from among you.">Deuteronomy 24:7</a>).<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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