F
I R S T C O R I N I T H I A N S
CHAP. V.
In
this chapter the apostle,
I.
Blames them for their indulgence in the case
of the incestuous person, and orders him to be excommunicated, and delivered
to Satan, ver. 1-6. II. He exhorts them to Christian purity, by purging out
the old leaven, ver. 7, 8. And, III. Directs them to shun even the common
conversation of Christians who were guilty of any notorious and flagitious
wickedness, ver. 9 to the end.
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A
Case of Gross Criminality; Christian Purity.
A. D. 57.
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1 It is reported commonly that there is
fornication among you, and such fornication as is not so much as named among
the Gentiles, that one should have his father's wife. 2 And ye are
puffed up, and have not rather mourned, that he that hath done this deed might
be taken away from among you. 3 For I verily, as absent in body,
but present in spirit, have judged already, as though I were present, concerning
him that hath so done this deed, 4 In the name of our Lord Jesus
Christ, when ye are gathered together, and my spirit, with the power of our
Lord Jesus Christ, 5 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. 6 Your glorying is not good. Know ye not that a
little leaven leaveneth the whole lump?
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, v. 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 vitâ 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 (v. 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 (v. 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 (v. 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, 1 Tim. v.
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, v. 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
2 Cor. xii. 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.
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Exhortation
to Christian Purity.
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A. D. 57.
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7 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: 8 Therefore let us keep the feast, not with old
leaven, neither with the leaven of malice and wickedness; but with the
unleavened bread of sincerity and truth.
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, v. 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 (1 John iv. 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 (1 John iii. 15), he bears the image and proclaims him the
offspring of him who was a murderer from the beginning, John viii. 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, v. 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.
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Advice to Shun Scandalous Professors.
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A. D. 57.
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9 I wrote unto you in an epistle not to company
with fornicators: 10 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. 11 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. 12 For what have I to do to judge
them also that are without? do not ye judge them that are within?
13 But them that are without God judgeth. Therefore put away from among
yourselves that wicked person.
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, v. 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, &c. 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 (v.
12), and must be left to God's judgment, v. 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, v. 13. Cast him out
of your fellowship, and avoid his conversation."
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