mh_parser/vol_split/46 - 1Corinthians/Chapter 5.xml

<div2 id="iCor.vi" n="vi" next="iCor.vii" prev="iCor.v" progress="44.81%" title="Chapter V">
<h2 id="iCor.vi-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="iCor.vi-p1">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, <scripRef id="iCor.vi-p1.1" osisRef="Bible:1Cor.5.1-1Cor.5.6" parsed="|1Cor|5|1|5|6" passage="1Co 5:1-6">ver. 1-6</scripRef>. II. He exhorts them to
Christian purity, by purging out the old leaven, <scripRef id="iCor.vi-p1.2" osisRef="Bible:1Cor.5.7-1Cor.5.8" parsed="|1Cor|5|7|5|8" passage="1Co 5:7,8">ver. 7, 8</scripRef>. And, III. Directs them to shun
even the common conversation of Christians who were guilty of any
notorious and flagitious wickedness, <scripRef id="iCor.vi-p1.3" osisRef="Bible:1Cor.5.9-1Cor.5.13" parsed="|1Cor|5|9|5|13" passage="1Co 5:9-13">ver. 9 to the end</scripRef>.</p>
<scripCom id="iCor.vi-p1.4" osisRef="Bible:1Cor.5" parsed="|1Cor|5|0|0|0" passage="1Co 5" type="Commentary"/>
<scripCom id="iCor.vi-p1.5" osisRef="Bible:1Cor.5.1-1Cor.5.6" parsed="|1Cor|5|1|5|6" passage="1Co 5:1-6" type="Commentary"/><div class="Commentary" id="Bible:1Cor.5.1-1Cor.5.6">
<h4 id="iCor.vi-p1.6">A Case of Gross Criminality; Christian
Purity. (<span class="smallcaps" id="iCor.vi-p1.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vi-p2">1 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.
  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, <i>concerning</i> 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
<i>is</i> not good. Know ye not that a little leaven leaveneth the
whole lump?</p>
<p class="indent" id="iCor.vi-p3">Here the apostle states the case; and,</p>
<p class="indent" id="iCor.vi-p4">I. Lets them know what was the common or
general report concerning them, that one of their community was
guilty of fornication, <scripRef id="iCor.vi-p4.1" osisRef="Bible:1Cor.5.1" parsed="|1Cor|5|1|0|0" passage="1Co 5:1"><i>v.</i>
1</scripRef>. 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 <i>such as was not so
much as named among the Gentiles, that a man should have his
father's wife</i>—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 <i>fornication;</i> 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:
<i>Scelus incredibile</i> (as Cicero calls it), <i>et prater unum
in omni vitâ inauditum</i> (Orat. pro Cluent.), when a woman had
caused her daughter to be put away, and was married to her husband.
<i>Incredible wickedness!</i> says the orator; <i>such I never
heard of in all my life besides.</i> 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?</p>
<p class="indent" id="iCor.vi-p5">II. He greatly blames them for their own
conduct hereupon: <i>They were puffed up</i> (<scripRef id="iCor.vi-p5.1" osisRef="Bible:1Cor.5.2" parsed="|1Cor|5|2|0|0" passage="1Co 5:2"><i>v.</i> 2</scripRef>), <i>they gloried,</i> 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.</p>
<p class="indent" id="iCor.vi-p6">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 (<scripRef id="iCor.vi-p6.1" osisRef="Bible:1Cor.5.3-1Cor.5.5" parsed="|1Cor|5|3|5|5" passage="1Co 5:3-5"><i>v.</i> 3-5</scripRef>); <i>as absent in
body, yet present in spirit, he had judged already as if he had
been present;</i> 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, <i>him who hath so done this
deed.</i> 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 <i>he should be delivered to Satan</i>
(<scripRef id="iCor.vi-p6.2" osisRef="Bible:1Cor.5.5" parsed="|1Cor|5|5|0|0" passage="1Co 5:5"><i>v.</i> 5</scripRef>), and this was
to be done <i>in the name of Christ,</i> 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 <i>when
they were gathered together,</i> 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 <i>are to be rebuked before all, that all
may fear,</i> <scripRef id="iCor.vi-p6.3" osisRef="Bible:1Tim.5.20" parsed="|1Tim|5|20|0|0" passage="1Ti 5:20">1 Tim. v. 20</scripRef>.
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 <i>destruction of the flesh.</i>
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, <scripRef id="iCor.vi-p6.4" osisRef="Bible:1Cor.5.5" parsed="|1Cor|5|5|0|0" passage="1Co 5:5"><i>v.</i> 5</scripRef>. Yet it is not merely a
regard to their benefit that is to be had in proceeding against
them. For,</p>
<p class="indent" id="iCor.vi-p7">IV. He hints the danger of contagion from
this example: <i>Your glorying is not good. Know you not that a
little leaven leaveneth the whole lump?</i> 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 <scripRef id="iCor.vi-p7.1" osisRef="Bible:2Cor.12.21" parsed="|2Cor|12|21|0|0" passage="2Co 12:21">2 Cor. xii.
21</scripRef>. They could not be ignorant of this. The experience
of the whole world was for it; <i>one scabbed sheep infects a whole
flock.</i> 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.</p>
</div><scripCom id="iCor.vi-p7.2" osisRef="Bible:1Cor.5.7-1Cor.5.8" parsed="|1Cor|5|7|5|8" passage="1Co 5:7-8" type="Commentary"/><div class="Commentary" id="Bible:1Cor.5.7-1Cor.5.8">
<h4 id="iCor.vi-p7.3">Exhortation to Christian
Purity. (<span class="smallcaps" id="iCor.vi-p7.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vi-p8">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 <i>bread</i> of sincerity and
truth.</p>
<p class="indent" id="iCor.vi-p9">Here the apostle exhorts them to purity, by
purging out the old leaven. In this observe,</p>
<p class="indent" id="iCor.vi-p10">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 <i>putting away from
themselves that wicked person,</i> <scripRef id="iCor.vi-p10.1" osisRef="Bible:1Cor.5.13" parsed="|1Cor|5|13|0|0" passage="1Co 5:13"><i>v.</i> 13</scripRef>. 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 <i>argument</i> 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, <i>for God is love</i> (<scripRef id="iCor.vi-p10.2" osisRef="Bible:1John.4.16" parsed="|1John|4|16|0|0" passage="1Jo 4:16">1 John iv. 16</scripRef>), 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 (<scripRef id="iCor.vi-p10.3" osisRef="Bible:1John.3.15" parsed="|1John|3|15|0|0" passage="1Jo 3:15">1 John iii.
15</scripRef>), he bears the image and proclaims him the offspring
of him <i>who was a murderer from the beginning,</i> <scripRef id="iCor.vi-p10.4" osisRef="Bible:John.8.44" parsed="|John|8|44|0|0" passage="Joh 8:44">John viii. 44</scripRef>. How hateful should
every thing be to a Christian that looks like malice and
mischief.</p>
<p class="indent" id="iCor.vi-p11">II. The reason with which this advice is
enforced: <i>For Christ our passover is sacrificed for us,</i>
<scripRef id="iCor.vi-p11.1" osisRef="Bible:1Cor.5.7" parsed="|1Cor|5|7|0|0" passage="1Co 5:7"><i>v.</i> 7</scripRef>. 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. <i>He must purge out the old
leaven, and keep the feast of unleavened bread of sincerity and
truth.</i> 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.</p>
</div><scripCom id="iCor.vi-p11.2" osisRef="Bible:1Cor.5.9-1Cor.5.13" parsed="|1Cor|5|9|5|13" passage="1Co 5:9-13" type="Commentary"/><div class="Commentary" id="Bible:1Cor.5.9-1Cor.5.13">
<h4 id="iCor.vi-p11.3">Advice to Shun Scandalous
Professors. (<span class="smallcaps" id="iCor.vi-p11.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.vi-p12">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.</p>
<p class="indent" id="iCor.vi-p13">Here the apostle advises them to shun the
company and converse of scandalous professors. Consider,</p>
<p class="indent" id="iCor.vi-p14">I. The advice itself: <i>I wrote to you in
a letter not to company with fornicators,</i> <scripRef id="iCor.vi-p14.1" osisRef="Bible:1Cor.5.9" parsed="|1Cor|5|9|0|0" passage="1Co 5:9"><i>v.</i> 9</scripRef>. 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 <i>a fornicator, or
covetous, or an idolater, or a railer,</i> that they should not
<i>keep company with him, nor so much as eat with such a one.</i>
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 <i>brethren in
Christ,</i> 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 <i>mend their ways and doings.</i></p>
<p class="indent" id="iCor.vi-p15">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
<i>fornicators of this world,</i> &amp;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. "<i>You must needs go
out of the world</i> 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?</p>
<p class="indent" id="iCor.vi-p16">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 <i>they are
without</i> (<scripRef id="iCor.vi-p16.1" osisRef="Bible:1Cor.5.12" parsed="|1Cor|5|12|0|0" passage="1Co 5:12"><i>v.</i> 12</scripRef>),
and must be left to <i>God's judgment,</i> <scripRef id="iCor.vi-p16.2" osisRef="Bible:1Cor.5.13" parsed="|1Cor|5|13|0|0" passage="1Co 5:13"><i>v.</i> 13</scripRef>. 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.</p>
<p class="indent" id="iCor.vi-p17">IV. How he applies the argument to the case
before him: "<i>Therefore put away from among yourselves that
wicked person,</i> <scripRef id="iCor.vi-p17.1" osisRef="Bible:1Cor.5.13" parsed="|1Cor|5|13|0|0" passage="1Co 5:13"><i>v.</i>
13</scripRef>. Cast him out of your fellowship, and avoid his
conversation."</p>
</div></div2>