Study

a Bible passage

Click a verse to see commentary
Select a resource above

5. Expel the Immoral Brother

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. 2And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3For 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, 4In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5To 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. 6Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7Purge 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: 8Therefore 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. 9I wrote unto you in an epistle not to company with fornicators: 10Yet 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. 11But 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. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

1. It is generally reported that there is among you. Those contentions having originated, as has been observed, in presumption and excessive confidence, he most appropriately proceeds to make mention of their diseases, the knowledge of which should have the effect of humbling them. First of all, he shows them what enormous wickedness it is to allow one of their society to have an illicit connection with his mother-in-law. It is not certain, whether he had seduced her from his father as a prostitute, or whether he kept her under pretense of marriage. This, however, does not much affect, the subject in hand; for, as in the former case, there would have been an abominable and execrable whoredom, so the latter would have involved an incestuous connection, abhorrent to all propriety and natural decency. Now, that he may not seem to charge them on doubtful suspicions, he says, that the case which he brings forward is well known and in general circulation. For it is in this sense that I take the particle ὅλως (generally) as intimating that it was no vague rumor, but a matter well known, and published everywhere so as to cause great scandal.

From his saying that such a kind of whoredom was not named even among the Gentiles, some are of opinion, that he refers to the incest of Reuben, (Genesis 35:22,) who, in like manner, had an incestuous connection with his mother-in-law. They are accordingly of opinion, that Paul did not make mention of Israel, because a disgraceful instance of this kind had occurred among them, as if the annals of the Gentiles did not record many incestuous connections of that kind! This, then, is an idea that is quite foreign to Paul’s intention; for in making mention of the Gentiles rather than of the Jews, he designed rather to heighten the aggravation of the crime. “You,” says he, “permit, as though it were a lawful thing, an enormity, which would not be tolerated even among the Gentiles — nay more, has always been regarded by them with horror, and looked upon as a prodigy of crime.” When, therefore, he affirms that it was not named among the Gentiles, he does not mean by this, that no such thing had ever existed among them, or was not recorded in their annals, for even tragedies have been founded upon it; 270270     Calvin probably had in his eye, among other instances, the Oedipus Tyrannus of Sophocles — Ed. but that it was held in detestation by the Gentiles, as a shameful and abominable monstrosity, for it is a beastly lust, which destroys even natural modesty. Should any one ask, “Is it just to reproach all with the sin of one individual?” I answer, that the Corinthians are accused, not because one of their number has sinned, but because, as is stated afterwards, they encouraged by connivance a crime that was deserving of the severest punishment.

2. And ye are puffed upAre ye not ashamed,” says he, “to glory in what affords so much occasion for humiliation?” He had observed previously, that even the highest excellence gives no just ground of glorying, inasmuch as mankind have nothing of their own, and it is only through the grace of God that they possess any excellence. (1 Corinthians 4:7.) Now, however, he attacks them from another quarter. “You are,” says he, “covered with disgrace: what ground have you, then, for pride or haughtiness? For there is an amazing blindness in glorying in the midst of disgrace, in spite, as it were of angels and men.”

When he says, and have not rather mourned, he argues by way of contrast; for where there is grief there is no more glorying. It may be asked: “Why ought they to have mourned over another man’s sin?” I answer, for two reasons: first, in consequence of the communion that exists among the members of the Church, it was becoming that all should feel hurt at so deadly a fall on the part of one of their number; and secondly, when such an enormity is perpetrated in a particular Church, the perpetrator of it is all offender in such a way, that the whole society is in a manner polluted. For as God humbles the father of a family in the disgrace of his wife, or of his children, and a whole kindred in the disgrace of one of their number, so every Church ought to consider, that it contracts a stain of disgrace whenever any base crime is perpetrated in it. Nay, farther, we see how the anger of God was kindled against the whole nation of Israel on account of the sacrilege of one individual — Achan. (Joshua 7:1.) It was not as though God had been so cruel as to take vengeance on the innocent for another man’s crime; but, as in every instance in which anything of this nature has occurred among a people, there is already some token of his anger, so by correcting a community for the fault of one individual, he distinctly intimates that the whole body is infected and polluted with the contagion of the offense. Hence we readily infer, that it is the duty of every Church to mourn over the faults of individual members, as domestic calamities belonging to the entire body. And assuredly a pious and dutiful correction takes its rise in our being inflamed with holy zeal through displeasure at the offense; for otherwise severity will be felt to be bitter. 271271     “Et ne profitera pas;” — “And will do no good.”

That he might be taken away from among you. He now brings out more distinctly what he finds fault with in the Corinthians — remissness, inasmuch as they connived at such an abomination. Hence, too, it appears that Churches are furnished with this power 272272     “Et authorite;” — “And authority.” — that, whatever fault there is within them, they can correct or remove it by strictness of discipline, and that those are inexcusable that are not on the alert to have filth cleared away. For Paul here condemns the Corinthians. Why? Because they had been remiss in the punishment of one individual. Now he would have accused them unjustly, if they had not had this power. Hence the power of excommunication is established from this passage. On the other hand, as Churches have this mode of punishment put into their hands, those commit sin, 273273     “Offensent Dieu;” — “Offend God.” as Paul shows here, that do not make use of it, when it is required; for otherwise he would act unfairly to the Corinthians in charging them with this fault.


VIEWNAME is study