---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 5"
description: "CHAPTER 5   :-. THE INCESTUOUS
PERSON AT CORINTH:
THE CORINTHIANS
REPROVED FOR CONNIVANCE,
AND WARNED TO PURGE
OUT THE BAD
LEAVEN. QUALIFICATION
OF HIS FO"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/5"
---

CHAPTER 5

. THE INCESTUOUS
PERSON AT CORINTH:
THE CORINTHIANS
REPROVED FOR CONNIVANCE,
AND WARNED TO PURGE
OUT THE BAD
LEAVEN. QUALIFICATION
OF HIS FORMER
COMMAND AS TO ASSOCIATION
WITH SINNERS OF THE
WORLD.

**1. commonly**—rather, "actually"
[ALFORD]. Absolutely
[BENGEL]. "It is
reported," implies, that the Corinthians, though they "wrote"
([1 Corinthians 7:1](../../../kjv/1-corinthians/7/1)) to Paul on other
points, gave him no information on those things which bore against
themselves. These latter matters reached the apostle indirectly ([1 Corinthians 7:1](../../../kjv/1-corinthians/7/1)).
**so much as named**—The
oldest manuscripts and authorities omit "named":
"Fornication of such a gross kind as (exists) not even among the
heathen, so that one (of you) hath (in concubinage) his father's
wife," that is, his stepmother, while his father is still alive
([2 Corinthians 7:12](../../../kjv/2-corinthians/7/12); compare [2 Corinthians 7:12](../../../kjv/2-corinthians/7/12)). She was perhaps a heathen, for which reason he does not
direct his rebuke against her (compare [1 Corinthians 5:12](../../../kjv/1-corinthians/5/12);
[1 Corinthians 5:13](../../../kjv/1-corinthians/5/13)). ALFORD
thinks "have" means *have in marriage:* but the
connection is called "fornication," and neither Christian
nor Gentile *law* would have sanctioned such a *marriage,*
however Corinth's notorious profligacy might wink at the concubinage.

**2. puffed up**—with your own
wisdom and knowledge, and the eloquence of your favorite teachers: at
a time when ye ought to be "mourning" at the scandal caused
to religion by the incest. Paul *mourned* because they did not
mourn ([2 Corinthians 2:4](../../../kjv/2-corinthians/2/4)). We ought to
*mourn* over the transgressions of others, and *repent* of
our own ([2 Corinthians 12:21](../../../kjv/2-corinthians/12/21)) [BENGEL].
**that**—ye have not felt
such mourning as would lead to the result *that,* &c.
**taken away from among you**—by
excommunication. The incestuous person was hereby brought to bitter
repentance, in the interval between the sending of the first and
second Epistles ([2 Corinthians 12:21](../../../kjv/2-corinthians/12/21)). Excommunication in the Christian Church corresponded to
that in the Jewish synagogue, in there being a lighter and heavier
form: the latter an utter separation from church fellowship and the
Lord's house, the former exclusion from the Lord's Supper only but
not from the Church.

**3. as absent**—The best
manuscripts read, "being absent."
**present in spirit**—
([2 Kings 5:26](../../../kjv/2-kings/5/26); [Colossians 2:5](../../../kjv/colossians/2/5)).
**so done**—rather,
"perpetrated," as the *Greek* word here is stronger
than that for "done" in [Colossians 2:5](../../../kjv/colossians/2/5). "So," that is, so scandalously while called a
brother.

**4. In the name of our Lord Jesus
Christ**—By His authority and as representing His *person*
and will ([2 Corinthians 2:10](../../../kjv/2-corinthians/2/10)). Join this
with "to deliver such a one unto Satan" ([2 Corinthians 2:10](../../../kjv/2-corinthians/2/10)). The clause, "When ye have been gathered together and
my spirit (wherein I am 'present,' though 'absent in body,' [2 Corinthians 2:10](../../../kjv/2-corinthians/2/10)), with the power of our Lord Jesus," stands in a
parenthesis between. Paul speaking of himself uses the word "spirit";
of Christ, "power." Christ's power was promised to be
present with HIS Church
"gathered together in His name" ([2 Corinthians 2:10](../../../kjv/2-corinthians/2/10)): and here Paul by inspiration gives a special promise
of his apostolic spirit, which in such cases was guided by the Holy
Spirit, ratifying their decree passed according to his *judgment*
("I have judged," [2 Corinthians 2:10](../../../kjv/2-corinthians/2/10)), as though he were present in person ([John 20:21-23](../../../kjv/john/20/21-23);
[2 Corinthians 13:3-10](../../../kjv/2-corinthians/13/3-10)). This power of
infallible judgment was limited to the apostles; for they alone had
the power of working miracles as their credentials to attest their
infallibility. Their successors, to establish their claim to the
latter, must produce the former ([2 Corinthians 13:3-47](../../../kjv/2-corinthians/13/3-47)). Even the apostles in ordinary cases, and where not
specially and consciously inspired, were fallible ([Acts 8:13](../../../kjv/acts/8/13);
[Acts 8:23](../../../kjv/acts/8/23); [Galatians 2:11-14](../../../kjv/galatians/2/11-14)).

**5.** Besides excommunication (of
which the Corinthians themselves had the power), Paul delegates here
to the Corinthian Church *his own* special power as an apostle,
of inflicting corporeal disease or death in punishment for sin ("to
deliver to Satan such an one," that is, so heinous a sinner).
For instances of this power, see [Acts 5:1-11](../../../kjv/acts/5/1-11);
[Acts 13:11](../../../kjv/acts/13/11); [1 Timothy 1:20](../../../kjv/1-timothy/1/20).
As Satan receives power at times to try the godly, as Job ([1 Timothy 1:20](../../../kjv/1-timothy/1/20)) and Paul ([2 Corinthians 12:7](../../../kjv/2-corinthians/12/7);
compare also as to Peter, [2 Corinthians 12:7](../../../kjv/2-corinthians/12/7)), much more the ungodly. Satan, the "accuser of the
brethren" ([Revelation 12:10](../../../kjv/revelation/12/10)) and
the "adversary" ([1 Peter 5:8](../../../kjv/1-peter/5/8)),
demands the sinner for punishment on account of sin ([1 Peter 5:8](../../../kjv/1-peter/5/8)). When God lets Satan have his way, He is said to "deliver
the sinner unto Satan" (compare [1 Peter 5:8](../../../kjv/1-peter/5/8)). Here it is not finally; but for the affliction of the
body with disease, and even *death* ([1 Corinthians 11:30](../../../kjv/1-corinthians/11/30);
[1 Corinthians 11:32](../../../kjv/1-corinthians/11/32)), so as to *destroy
fleshly lust.* He does not say, "for the destruction of the
*body,*" for *it* shall share in redemption ([1 Corinthians 11:32](../../../kjv/1-corinthians/11/32)); but of the corrupt "flesh" which "cannot
inherit the kingdom of God," and the lusts of which had prompted
this offender to incest ([Romans 7:5](../../../kjv/romans/7/5);
[Romans 8:9](../../../kjv/romans/8/9); [Romans 8:10](../../../kjv/romans/8/10)).
The "destruction of the flesh" answers to "*mortify*
the deeds of the *body*" ([Romans 8:10](../../../kjv/romans/8/10)), only that the latter is done by one's self, the former is
effected by chastisement from God (compare [Romans 8:10](../../../kjv/romans/8/10)):
**the spirit . . . saved**—the
spiritual part of man, in the believer the organ of the Holy Spirit.
Temporary affliction often leads to permanent salvation ([Romans 8:10](../../../kjv/romans/8/10)).

**6.** Your glorying in your own
attainments and those of your favorite teachers ([1 Corinthians 3:21](../../../kjv/1-corinthians/3/21);
[1 Corinthians 4:19](../../../kjv/1-corinthians/4/19); [1 Corinthians 5:2](../../../kjv/1-corinthians/5/2)),
while all the while ye connive at such a scandal, is quite unseemly.
**a little leaven leaveth . . .
whole lump**— ([Galatians 5:9](../../../kjv/galatians/5/9)),
namely, with *present* complicity in the guilt, and the danger
of future contagion ([1 Corinthians 15:33](../../../kjv/1-corinthians/15/33);
[2 Timothy 2:17](../../../kjv/2-timothy/2/17)).

**7. old leaven**—The remnant of
the "old" () heathenish and natural corruption. The image is taken
from the extreme care of the Jews in searching every corner of their
houses, and "purging out" every particle of leaven from the
time of killing the lamb before the Passover ([Deuteronomy 16:3](../../../kjv/deuteronomy/16/3);
[Deuteronomy 16:4](../../../kjv/deuteronomy/16/4)). So Christians are
continually to search and purify their hearts ([Psalms 139:23](../../../kjv/psalms/139/23);
[Psalms 139:24](../../../kjv/psalms/139/24)).
**as ye are
unleavened**—normally, and as far as your Christian calling is
concerned: free from the leaven of sin and death ([Psalms 139:24](../../../kjv/psalms/139/24)). Paul often grounds exhortations on the assumption of
Christian professors' *normal* state as realized ([Romans 6:3](../../../kjv/romans/6/3);
[Romans 6:4](../../../kjv/romans/6/4)) [ALFORD].
Regarding the Corinthian Church as the Passover "unleavened
lump" or mass, he entreats them to correspond in fact with this
their normal state. "For Christ our Passover ([Exodus 12:5-11](../../../kjv/exodus/12/5-11);
[Exodus 12:21-23](../../../kjv/exodus/12/21-23); [John 1:29](../../../kjv/john/1/29))
*has been* (*English Version,* "is") sacrificed
for us"; that is, as the Jews *began* the days of
unleavened bread with the slaying of the Passover lamb, so, Christ
our Passover *having been already slain,* let there be no leaven
of evil in you who are the "unleavened lump." Doubtless he
alludes to the Passover which had been two or three weeks before kept
by the Jewish Christians ([John 1:29](../../../kjv/john/1/29)): the Gentile Christians probably also refraining from
leavened bread at the love-feasts. Thus the Jewish Passover naturally
gave place to our Christian Easter. The time however, of *keeping
feast* (metaphorical; that is, *leading the Christian life of
joy* in Christ's finished work, compare [John 1:29](../../../kjv/john/1/29)) among us Christians, corresponding to the Jewish Passover,
is not limited, as the latter, to one season, but is ALL our time;
for the transcendent benefits of the once-for-all completed sacrifice
of *our* Passover Lamb extends to all the time of our lives and
of this Christian dispensation; in no part of our time is the leaven
of evil to be admitted.
**For even**—an additional
reason, besides that in [1 Corinthians 5:6](../../../kjv/1-corinthians/5/6),
and a more cogent one for purging out every leaven of evil; namely,
that Christ has been already sacrificed, whereas the old leaven is
yet unremoved, which ought to have been long ago purged out.

**8. not . . . old leaven**—of our
unconverted state as Jews or heathen.
**malice**—the opposite of
"sincerity," which allows no leaven of evil to be mixed up
with good ([Matthew 16:6](../../../kjv/matthew/16/6)).
**wickedness**—the opposite
of "truth," which allows not evil to be mistaken for good.
The *Greek* for "malice" means the evil *habit*
of mind; "wickedness," the *outcoming* of the same in
word and deed. The *Greek* for "sincerity" expresses
literally, a thing which, when examined *by the sun's light,* is
found pure and unadulterated.

**9. I wrote . . . in an
epistle**—rather, "in the Epistle": a former one not
now extant. That Paul does not refer to the *present* letter is
proved by the fact that no direction "not to company with
fornicators" occurs in the previous part of it; also the words,
"in an (or, *the*) epistle," could not have been added
if he meant, "I have just written" (). "*His letters*" (*plural;* not
applying to merely *one*) confirm this. also refers to our *first* Epistle, just as here a
*former* letter is referred to by the same phrase. Paul probably
wrote a former brief reply to inquiries of the Corinthians: *our*
first Epistle, as it enters more fully into the same subject, has
superseded the former, which the Holy Spirit did not design for the
guidance of the Church in general, and which therefore has not been
preserved. See my .

**10.** Limitation of the
prohibition alluded to in [1 Corinthians 5:9](../../../kjv/1-corinthians/5/9).
As in dissolute Corinth to "company with no fornicators,"
c., would be almost to company with none in the (unbelieving) world
ye need not *utterly* ("altogether") forego
intercourse with fornicators, c., of the unbelieving world (compare
[1 Corinthians 10:27](../../../kjv/1-corinthians/10/27) [John 17:15](../../../kjv/john/17/15);
[1 John 5:18](../../../kjv/1-john/5/18); [1 John 5:19](../../../kjv/1-john/5/19)).
As "fornicators" sin against themselves, so "extortioners"
against their neighbors, and "idolaters" against God. The
attempt to get "out of the world," in violation of God's
will that believers should remain in it but keep themselves from its
evil, led to monasticism and its consequent evils.

**11. But now**—"Now"
does not express *time,* but "*the case being so,*"
namely, that to avoid fornicators, c., *of the world,* you would
have to leave the world altogether, which would be absurd. So "now"
is used in [Hebrews 11:16](../../../kjv/hebrews/11/16). Thus we
avoid making the apostle *now* retract a command which he had
before given.
**I have written**—that is,
my meaning in the letter I wrote was "not to keep company,"
&c.
**a brother**—contrasted
with a "fornicator . . . *of the world*" ([Hebrews 11:16](../../../kjv/hebrews/11/16)). There is less danger in associating with open worldlings
than with carnal professors. Here, as in [Ephesians 5:3](../../../kjv/ephesians/5/3)
[Ephesians 5:5](../../../kjv/ephesians/5/5), "covetousness"
is joined with "fornication": the common fount of both
being "the fierce and ever fiercer longing of the creature,
which has turned from God, to fill itself with the inferior objects
of sense" [TRENCH,
*Greek Synonyms of the New Testament*]. Hence "idolatry"
is associated with them: and the covetous man is termed an "idolater"
([Numbers 25:1](../../../kjv/numbers/25/1); [Numbers 25:2](../../../kjv/numbers/25/2)).
The Corinthians did not fall into open idolatry, but ate things
offered to idols, so making a compromise with the heathen; just as
they connived at fornication. Thus this verse prepares for the
precepts in [1 Corinthians 8:4](../../../kjv/1-corinthians/8/4), c. Compare
the similar case of fornication, combined with a similar idolatrous
compromise, after the pattern of Israel with the Midianites ([1 Corinthians 8:4](../../../kjv/1-corinthians/8/4)).
**no not to eat**—not to
sit at the same table with such whether at the love-feasts (*agapæ*)
or in private intercourse, much more at the Lord's table: at the
last, too often now the guests "are not as children in one
family, but like a heterogeneous crowd of strangers in an inn"
[BENGEL] (compare [Galatians 2:12](../../../kjv/galatians/2/12);
[2 John 1:10](../../../kjv/2-john/1/10); [2 John 1:11](../../../kjv/2-john/1/11)).

**12. what have I to do**—You
might have easily understood that my concern is not with unbelievers
*outside* the Church, but that I referred to those within it.
**also**—Implying, *Those
within* give me enough to do without those outside.
**do not ye,** &c.—Ye
judge your fellow citizens, not strangers: much more should I
[BENGEL]. Rather, Is it
not *your duty* to judge them that are within? *God* shall
judge them that are without: do you look at home [GROTIUS].
God is the Judge of the salvation of the heathen, not we (). Paul here gives an anticipatory censure of their going
to law with saints before heathen tribunals, instead of judging such
causes among themselves within.

**13. put away from among yourselves
that wicked**—Sentence of excommunication in language taken from
[Deuteronomy 24:7](../../../kjv/deuteronomy/24/7).

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