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.
In this chapter the Apostle addresses the disturbing report of a member in the Corinthian church who was openly living in fornication. Even more troubling, the church was allowing him to continue in fellowship with them as a brother. They had not corrected him, they had not put away from [them] that wicked person (v13).
It is reported commonly, or, “It is heard everywhere.” Apparently this subject was not even part of the Corinthians’ consultation letter (see note 1Cor 1:1), for Paul bases it on other sources. That was also true of the problem with unhealthy factions in the brotherhood, of which Paul was informed by the family of Chloe (1Cor 1:11-12). However, the popular speculation that Chloe also informed of the present offense does not seem likely. I believe the Apostle had known and tried to correct this sin earlier (see later notes).
The Apostle addresses this laxity with some of the sharpest words to be found in the Epistles, sternly reproaching the church for neglecting its responsibility to judge those that claim to be Christ’s but do not live according to His righteous law. “Expunge them from your midst (1Cor 5:13), withdraw yourselves from them (2Thes 3:6), have nothing to do with them” (Rom 16:17). Despite the authority of this chapter, Corinthian churches are the norm in Christianity – no examination of members, no judgment of sin, no disciplinary actions. For besides ignoring the Apostle’s command concerning church discipline in chapter 5, these same churches reject the teaching concerning the women’s veiling (chapter 11), the rule against divorce and remarriage (chapter 7), the counsel to abstain from speaking in tongues (chapter 12), etc. The rule of order and discipline is integral to God’s plan for the Kingdom of Christ – that is clear from the teachings of Christ and all the Apostles.
The particular sin which the church was condoning in Corinth was incest, a man was living carnally with his own mother (his step-mother most likely). Fornication (Gk- porneia) refers to sexual sins before marriage, or to unlawful unions between close family members (see note Mat 5:32), while adultery (Gk-moicheia) is unfaithfulness after marriage. Even the immoral Roman society disapproved incestuous unions and the Jewish Law strictly forbade all such marriages (Lev 18:8; Deut 27:20). In fact, John the Baptist was beheaded for condemning King Herod’s unlawful “marriage” to his niece.
Commentators have speculated much concerning the circumstances of this case. Some think the woman was a widow, some think she was divorced (see 2Cor 7:12). Yet, neither circumstance is pertinent to the judgment, for the named iniquity was incest, a sin punishable by death under the Law (see Lev 20:11). It is noteworthy that Paul censures the man and calls for his expulsion from the church yet says nothing about the woman. Was she not a part of the church? Had the man compelled her into this abomination?
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.
Instead of grief and sober action, the church allowed the sinful conduct to continue. But under what grounds? They apparently thought themselves endowed with superior knowledge (see chapters 2-3), such that their “wise” instructors had judged it permissible for the offender to remain in the church in spite of being an unlawfully married man. Perhaps he was one of these instructors and his gifts and eloquence was “proof” that he was a sincere Christian and approved of God. Oh, how often that error has been repeated! Jesus however, says that spiritual gifts are not evidence of salvation, for there will be many that come to the Day of Judgment having worked miracles and cast out devils in Christ’s name who will be rejected (Mat 7:20-23).
Sins of the flesh and spirit cannot be allowed to circulate in the brotherhood. However difficult, the church must take disciplinary action – first by attempting to restore them through admonition unto repentance (Gal 6:1). If those efforts fail, then the disorderly person (see 2Thes 3:6-15) must be formally expulsed from the fellowship of believers. At that moment, the members of the church should not keep company with him so that he might realize his error and repent (1Cor 5:11). In all this, the church must not treat the sinning brother as an enemy, but soberly admonish him (2Thes 3:15).
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.
Every church has the sober responsibility to evaluate the conduct of its members, requiring their obedience to the Word and kind submission to the local body of Christ. The Scriptures have a lot to say about “judging,” instructing Man to examine the plainly clear matters but to leave God be the judge of difficult cases – for at the last day He will evaluate every idle word, including our manner and record of judging. See notes on Rom 2:1-2; 1Cor 4:5. It is a serious, sober matter, for those in authority will receive greater condemnation (James 3:1). Nevertheless, that warning will not excuse Man’s failure to correct sin and error in the churches of Christ. Judge not that ye be not judged (Mat 7:1) must be tempered with, Judge righteous judgment (John 7:24). The Greek word for judge is krino, which like the English, has a range of meaning: decide, determine, condemn, esteem, judge, sentence.
Paul’s firm, emphatic response to the church concerning this man living contrary to law of Christ is instructive. He judges him to be not worthy of their fellowship. He must be excised from their midst. “You must deliver this man into the realm of Satan,” he says. “While I am absent in body, my spirit joins with you in this exercise.” The tenor of words indicate that many in the church did not have the fortitude to do this on their own, so Paul adds the promise of his company in spirit to their actions. Perhaps the offending brother was one of the power brokers in the congregation.
That the spirit may be saved. The drastic step to deliver an unrepentant brother unto Satan for the destruction of his flesh is the church’s ultimate, final warning. It is not a punitive (which belongs to God alone), but corrective action that aims to shake the erring one so that he recognizes that his rebellion is an ongoing, serious sin unto death. A person lives in sin because his flesh enjoys it. Authentic repentance is turning away from those wrong actions, and that is often not a simple task, for the flesh tries to impose its will even as the spirit reminds what is right and good.
Excommunication, or delivering a brother unto Satan (1Tim 1:20), is a formal declaration of reprimand and expulsion from the church. The decision is made by the congregation, not just the ministerial team. While church leaders are first-line representatives with the responsibility to examine and exhort the brotherhood, it is essential that the whole church unite in administering the disciplinary actions of the church body. Because if some members offer the sinning brother support and sympathy, this discipline cannot achieve its end. The errant one will feel justified in his rebellion and strengthened to continue therein. When a rebellious brother is put out of the church, he is formally removed from the great Kingdom of Christ and given to that terrible, dark kingdom of Satan. It should be a fearful thought to him, it should make him turn from his sinning ways and be restored again unto Christ (see Rom 8:1-13). Evidently this man was eventually reconciled to the church (2Cor 2:4-11).
Beware, Satan will take immediate advantage of any opportunity to sow discord among the brethren. Every church has its weaker members! At these times they become pawns in the Devil’s terrible hands, as he works to disrupt the Biblical application of church discipline. Often a single unrepentant, insubordinate brother leads to the falling away of other, weaker members. This is dramatically illustrated in many Old Testament examples. Disciplinary actions in the membership will be a trial for any church. She will most certainly become stronger or weakened thereby, the result depends on her. The human tendency is to take sides and look for reasons to excuse unsubmissive members. Let us take the example of Paul, who did not listen to mindless chatter in comparing past disciplinary actions and sinful acts, but instead called for the church to cleanse herself in no uncertain terms.
Another important purpose of excommunication is to maintain church purity (v6-7). And historical examples prove that when a church follows this Biblical method of discipline, repentance is facilitated. And the opposite approach is equally proved – unrebuked, continuing sin in the church will not only result in the spiritual death of the brother, it will assuredly contaminate the whole body. Yet, we must be careful to discipline with heavenly motives. Every church body has its uncomely members (1Cor 12:23) that need constant encouragement and edification – these don’t need to be cut off, they need to be pruned and nourished (John 15:2).
For the destruction of the flesh (sarx). In the Scriptures, the Greek word is used in both literal (i.e Rom 9:3-8) and spiritual contexts (i.e. Rom 8:1-9). It is therefore fair to wonder if the Apostle is delivering the unrepentant one to Satan for the destruction of his physical body or the destruction of his carnal human nature. The NIV translators have given themselves license to make that determination for us: “Hand this man over to Satan, so that the sinful nature may be destroyed.” Yet, was that the Apostle’s intention? Perhaps, but it is also certain that the man who lives according to the sinful actions of this world will reap the effects of those sins in his physical body. This seems to be the better understanding of the phrase, for the Christian must daily put the flesh to death, yet the sinner feeds the flesh.
6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 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.
When sin is allowed to continue in the church it always leads to more sin. Like yeast spreads through bread dough, unchecked sin will spread through the church until the whole body is contaminated. Purge out therefore the old leaven…put away from among yourselves that wicked person (v13). Church purity is not a minor matter! Paul counselled Timothy, Neither be partaker of other men’s sins, keep thyself pure (1Tim 5:22). Christ is returning for a holy, chaste virgin (2Cor 11:2), a spotless, glorious church (Eph 5:27) that is unblameable and unreproveable in His sight (Col 1:22). See also Eph 5:3-7.
Christ our passover is sacrificed for us. The Jews in Corinth would understand this symbolism, but the Gentiles probably would not. On the day before the Passover ceremony, all Law-following Israelites would participate in the Jewish tradition of carefully search through their homes to remove every trace of leaven. Then, for one full week, they were to eat only unleavened bread in all their dwellings. Jesus was crucified on the day of the Passover and rose again on the day of Firstfruits. Both of these ceremonies took place within the 8-day long Feast of Unleavened Bread (see note Mat 26:1).
Typologically, to keep the feast…with unleavened bread is to sanctify oneself from all sin (see note Rev 14:1). Jesus had warned the disciples of the leaven of the Pharisees (Mat 16:6-12), and Paul uses the same symbolism to denounce the malice and wickedness of some in the church of Corinth. Some commentators propose that Paul was referring to literally keeping the Israelite feast, but I reject that idea completely. Throughout his ministry, Paul taught that the Jewish economy is no longer valid and that the new way to righteousness is by faith in Christ (Col 2:16-17).
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.
Apparently Paul had already written a letter to the Corinthians about this very situation, but they had not acted upon its directives (2Cor 7:8). On the other hand, some think that correspondence contemplates what we have today as the second epistle to the Corinthians, and others believe that there was no previous letter. Yet the wording and implication seems quite clear. The Apostle had written to the church in Corinth and had warned them in particular of the dangers of associating with fornicators. Yet the church had puffed itself up (v2) and went on allowing overt fornication to continue among its very members. This explains why Paul is very categorical and forceful in this chapter. He was well-acquainted with this situation (v1). It must not continue.
In the previous epistle, I infer that the Apostle had warned about keeping company with fornicators in general as that will certainly corrupt good manners (1Cor 15:33). Now he clarifies his point. Christians cannot completely avoid interaction with evil-doers, for that would mean leaving this world entirely. However, Christians can and must cut off fellowship with any recognized brother in the church who is acting in blatant disregard to the holy commandments of Christ (Col 1:10; 1Thes 2:12).
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.
Any person that is called a brother, in other words, “who is recognized as a legitimate member in the local church.” Associating with known, unrepentant hypocrites will inevitably affect the pure in heart and preach to the world in error. Abstain from all appearance of evil (1Thes 5:22). Keeping the testimony of the church pure and holy is an important mandate of Christ. What fellowship hath righteousness with unrighteousness? (2Cor 6:14).
The list of sins here pairs a bodily sin with a sin of the spirit: an immoral person or a covetous one; an idolater or a gossiper, a drunkard or a hypocrite. Both sins of the flesh and sins of the spirit are grounds for excommunication, yet in my experience it is an exceedingly rare event for any church to cite sins of the spirit as grounds for expulsion. Perhaps that is due to difficulties in evaluating and judging a covetous, or slanderous, or proud, or intemperate person. Nevertheless, those sins are grouped directly with the more obvious sins of the flesh.
Excommunication is legitimate only in the case of unrepentant sin. It should not be used or considered as a tool of punishment, for the church does not have the authority of punitive action. Vengeance belongs to the Lord alone. Rather, excommunication is an active declaration to all that a person who is known to be a brother is not truly a brother, but is an unrepentant sinner. There is a great difference between associating with a man outside the church who is a sinner, and a man inside the church who continues in sin.
With such an one no not to eat. Some have thought refers to partaking of communion only, but given that there is no mention of that ceremony here, I think it means all common fellowship, whether the communion table or the friendship table. How long should this avoidance be practiced? Seemingly, there comes a time when a backslidden brother simply becomes one of the fornicators of this world which the Apostle allows for a degree of association (v10). Perpetual disassociation smacks of vengeance and punitive conduct.
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.
The Bible’s teaching on judging is more easily understood when we recognize that God alone has the authority to sentence and punish wickedness (see v3). The church, meanwhile, has the authority to rightly divide the Word of Truth; to command and teach it (1Tim 4:11); to judge them that are within. Our responsibility is first to examine our lives to prove to ourselves that we are in the Faith (2Cor 13:5). Second, we must examine those who are called a brother.
Put away from among yourselves that wicked person. Very strong words that few churches can bear. The Apostle did not counsel the church to deliver an ultimatum, “either put away your wife or you will be put out of the church.” He said it simply, “Get rid of the adulterer.” Reading the chapter, I believe the ultimatum had already been delivered and rejected. This situation was well-known (v1) and had been addressed by Paul earlier (v9), but the church had failed to act. Perhaps they had tried, but were thwarted by arguments and theories from the “wise” (v2, 3:19). For the Apostle, these were not valid excuses. The situation was unacceptable.