One of the common themes in modern news reporting is the "failure to act" story. Reporters mention attacks in places like Bagdad and Syria and how forces have failed to act to repel ISIS. We see how we must root out domestic forms of terrorism or face domestic terrorist attacks like the one apparently this week resulting in the death of a Canadian Soldier in Quebec, and the shooting of a Soldier at the National War Memorial. One of the most heartbreaking is when we hear of a young child being abused and no one takes notice or intervenes.
1 Corinthians 5 is a case study in the failure to take action. The chapter is devoted to the problem of immorality in the church, much of it specifically to sexual immorality. As serious as the immorality itself was the church’s tolerance of it. Probably because of their philosophical orientation and their love of human wisdom they rationalized the immoral behavior of their fellow believers. In any case they were not inclined to take corrective measures. Even those who were not involved in immorality had become arrogant about the matter (v. 2), possibly citing their “freedom in Christ,” as do many believers today. Apparently there were many who arrogantly flaunted their vice in the church. The root problem is their spiritual arrogance combined with moral laxity (Garland, D. E. (2003). 1 Corinthians (p. 153). Grand Rapids, MI: Baker Academic.)
At times in the past people have been zealousness for holiness but misapply the zeal to presume upon motives and overly restrict freedom, resulting in a legalistic religion that defines itself upon what it does not do. Today, as a culture, our challenge is much like the Corinthians, is erring on the over application of liberty to the point of undue permissiveness. The question to ascertain in our selves and living in community is the proper balance of appropriate liberty and a righteous zeal for holiness. 1 Corinthians 5 will help us regain this balance.
Paul’s thrust in this chapter is for discipline of persistently sinning church members. He presents 1) The Need (1 Corinthians 5:1–2a), 2) The Method (1 Corinthians 5:2b–5), and 3) The Reason (1 Corinthians 5:6–8) that the discipline should be imposed.
1) The Need for Discipline (1 Corinthians 5:1–2a)
1 Corinthians 5:1-2a [5:1]It is actually reported that there is sexual immorality among you, and of a kind that is not tolerated even among pagans, for a man has his father's wife. [2]And you are arrogant! Ought you not rather to mourn?( Let him who has done this be removed from among you.) (ESV)
The first things the Corinthians needed to see was the need for discipline. Because they apparently had rationalized or minimized the immorality in their midst, they saw no need for discipline. Paul’s first step was to show them that the immorality was immorality and that it was serious and should not be tolerated—something they already should have known. The fact that it was actually reported. The reporting mentioned conveys the concept of thoroughness ... and signifies that the whole story has been reported (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 154–156). Grand Rapids: Baker Book House.)
• One crucial but often overlooked factor in dealing with problems is information. Starting from giving the personal the benefit of the doubt, and not presuming upon motive, action must being only once sufficient, collaborative details of a situation are ascertained. Without this, any action will be premature at best or destructive and defamatory at worst. Given that this case is judged based on action itself, motive and surrounding circumstances would be irrelevant. Since Paul had determined the action itself, it is enough to condemn.
It was reported that there is sexual immorality among you, indicates it was common information and should have been as shocking to them as it was to Paul. Such a thing ought not to be heard of at all (Robertson, A., & Plummer, A. (1911). A critical and exegetical commentary on the First epistle of St. Paul to the Corinthians (p. 95). New York: T&T Clark.)
The Corinthian church had a general reputation for immorality, and word of it had come to Paul more than once. He had written them about it previously. But the particular problem he mentions first was sexual immorality of such a kind that is not tolerated/as does not exist even among pagans/the Gentiles, for a man has his father’s wife. God created and creates humans as sexual beings, but as sexual opposites, as male and female. That sexuality is to find expression within the covenant ‘boundary’ of a lifelong commitment between a man and a woman in marriage. All other expressions of sexuality are called porneia, whether pre-marital intercourse, post-marital unfaithfulness, incest, same sex relationships, necrophilia, or bestiality. Part of God’s ‘Holiness Code’ sets out various sexual practices in which God’s redeemed people must not engage (Lev. 18:6–30) (Barnett, P. (2000). 1 Corinthians: Holiness and Hope of a Rescued People (p. 78). Ross-shire, Scotland: Christian Focus Publications.).
In this case the sexual immorality was a form of incest, because a man was living with his father’s wife, that is, his stepmother. The term father’s wife indicates that the woman was not his natural mother but had married his father after his mother had died or been divorced. That God considers the relationship incestuous is clear from the Old Testament. Sexual relations between a man and his stepmother was in the same category as relations between him and his natural mother. Anyone guilty of those or other sexual “abominations” was to be cut off from his people (Lev. 18:7–8, 29; cf. Deut. 22:30), a reference to capital punishment. From Cicero and others we know that such incest was also strictly forbidden under Roman law. Such a marriage was strictly also forbidden according to Leviticus 18:8 and Deuteronomy 22:30 and carried with it a curse (Deut 27:20) (Mare, W. H. (1976). 1 Corinthians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Romans through Galatians (Vol. 10, p. 217). Grand Rapids, MI: Zondervan Publishing House.).
As Paul observes, it was not tolerated/it did not exist even among the Gentiles. A church member in Corinth was guilty of a sin that even his pagan/Gentile neighbors did not practice or tolerate. Today, tolerance has become such a battle cry in the media and in political and educational circles that it has affected even the church. It is very difficult for people to discipline sin in church members because everyone is trying to be accepting of others. People say, “Who am I to judge? I have sin in my life.” So they want all sin excused, including their own. We must not let modern-day low standards determine what is true and right for the church (Barton, B. B., & Osborne, G. R. (1999). 1 & 2 Corinthians (p. 68). Wheaton, IL: Tyndale House.).
Become of the toleration of the sin, the testimony of the church in Corinth was thereby severely hindered. In our culture we observe a rapid growth of sects, cults, and religions other than Christianity. The reason for this phenomenal expansion is the church’s lack of credibility. Its standards of morality fail to compare with those of other faiths. For many people it has become a sham: they see a church in which some leaders are corrupt, where discipline is lax, and where excommunication has become an obscure practice (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 162–163). Grand Rapids: Baker Book House.).
• This is the simplest reason why God demands holiness for His followers: Their lives reflect Him. If sin is tolerated or excused, then people in general may think that God just winks at sin. But if there is a general and ongoing drive for holiness, this not only would reflect what God desires but what His standard is. This is essential in explaining the gospel itself. Without holiness, we blaspheme God and undercut the message of the Gospel.
Three things about that particular relationship seem evident. First, the present tense has indicates that the sinful activity had been going on for some time and was still going on. It was not a one–time or short–term affair but was continuous and open. They may have been living together as if man and wife. Second, since adultery is not charged, the relationship between the son and his stepmother probably had caused her to be divorced from the father. At that time neither of them was legally married. Third, because Paul calls for no discipline of the woman, perhaps she was not a Christian. The man, therefore, being a believer, not only was immorally but unequally related to the woman (2 Cor. 6:14). This can be reasonably surmised because he says nothing about the woman, which may mean that she was an unbeliever. Had she been a believer he would have directed corrective action for her as well. (Morris, L. (1985). 1 Corinthians: an introduction and commentary (Vol. 7, p. 86). Downers Grove, IL: InterVarsity Press.).
Please turn to Ephesians 5 (p.978)
Like all sin that is not dealt with: It only multiplies. The sooner it is deal with, not only the further sin is prevented but proper relationship can be restored and the joy therein renewed.
Ephesians 5:3-11 [3]But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. [4]Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. [5]For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. [6]Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. [7]Therefore do not become partners with them; [8]for at one time you were darkness, but now you are light in the Lord. Walk as children of light [9](for the fruit of light is found in all that is good and right and true), [10]and try to discern what is pleasing to the Lord. [11]Take no part in the unfruitful works of darkness, but instead expose them. (ESV)
• Sexual immorality (Gk. porneia) covers all sexual sins, including adultery, fornication, homosexuality. It should not be a characteristic of Christians, who should be defined by pleasing the Lord. Any lower allegiance or identification, is idolatry, which not only will lead to other sins, but ultimately, the wrath of God.
More shocking to Paul than the sin itself was the church’s toleration of it. He condemns them in verse 2 by adding: And you are arrogant! Ought you not rather to mourn? Paul faces the difficulty of trying to reason with people who lack both humility and constraint (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, p. 157). Grand Rapids: Baker Book House.).
Nothing seemed to break through their pride and boasting (cf. 1:12; 3:3, 21; 4:6–7, 18). They were so self–satisfied and self–confident that they excused or rationalized the most wicked behavior within the congregation. Perhaps they looked on the incest as an expression of their Christian liberty, or perhaps they looked on their toleration of it as an expression of Christian love. In any case their arrogance blinded them to the clear truth of God’s standards. Perhaps they felt so secure as members of a party attached to a great spiritual leader (Paul, Apollos, or Peter; see 1:12) that they thought they could sin without consequence. It is the result of its prevalence in the culture, and the difficulty the early church experienced with its Gentile converts breaking with their former ways, which they did not consider immoral (Fee, G. D. (1987). The First Epistle to the Corinthians (p. 200). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
• True Biblical liberty seeks to grow faith in more and more courageous ways. True Christian love, loves what God loves, how He loves. True assurance of Salvation leads one out in confident faithfulness and not into self-defeating fear.
Over sin, the Corinthians should mourn instead. The use of “mourn” in the LXX suggests that in 5:2a Paul thought that the Corinthians ought to mourn in the sense of confessing the sin of the erring brother as if it were their own. (Beale, G. K., & Carson, D. A. (2007). Commentary on the New Testament use of the Old Testament (p. 706). Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos.)
A church that does not mourn over sin, especially sin within its own fellowship, is on the edge of spiritual disaster. When we cease to be shocked by sin we lose a strong defense against it. Spiritual pride has a way of blinding us to reality, and we often take pride in things we ought to repent of. I can almost imagine someone rationalizing the situation in a way that would sound familiar to modern Christians. “Ours is a broad-minded church. As long as he stays active in the church and does his part, I don’t think it’s anyone’s business what he does in private. Besides, while he’s a lot younger than she is they seem to have a meaningful relationship. What they really need from us is affirmation and not judgment.” Sound familiar? (Chafin, K. L., & Ogilvie, L. J. (1985). 1, 2 Corinthians (Vol. 30, p. 68). Nashville, TN: Thomas Nelson Inc.)
Illustration: A computer virus on the loose is a computer user’s worst nightmare. A virus can destroy everything in a computer’s memory. According to S&S Software International and writer James Coates, here is how a computer virus works: A computer virus is software, or a piece of programming code, whose purpose is to replicate.… Many viruses enter the computer ... downloaded from another source.… Once the computer is infected, the virus checks each time a program is opened to see if the program is clean. If it is, the virus copies itself onto the program. Because viruses need time to spread undetected, most will not affect the proper functioning of the computer right away. But eventually their destructive power is felt as files are erased or corrupted. Just as a computer virus spreads through the files of a computer, so sin can spread in the church (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (p. 64). Grand Rapids, MI: Baker Books.).
The Method of Discipline (1 Corinthians 5:2b–5)
1 Corinthians 5:2b-5 [2](And you are arrogant! Ought you not rather to mourn?) Let him who has done this be removed from among you. [3]For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing. [4]When you are assembled in the name of the Lord Jesus and my spirit is present, with the power of our Lord Jesus, [5]you are to deliver this man to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord. (ESV)
Paul makes clear the action that should have been taken to discipline the man who refused to repent of and forsake his blatant immorality. He should have been excommunicated, removed from among you/your midst. After being separated from the spiritual protection of the church, ideally the offender would recognize his sin, repent, and return to the church. All church discipline has restoration as its ultimate goal (Radmacher, E. D., Allen, R. B., & House, H. W. (1997). The Nelson Study Bible: New King James Version (1 Co 5:5). Nashville: T. Nelson Publishers.).
Please turn to Matthew 18 (p. 823)
There are several kinds of Christians that we are warned about in the Bible, believers who should not be permitted fellowship in the local church: (1) the member who will not settle personal differences, Matt. 18:15–17; (2) the member who has a reputation for being a flagrant sinner, 1 Cor. 5:9–11; (3) those who hold false doctrine, 1 Tim. 1:18–20 and 2 Tim. 2:17–18; (4) those who cause divisions, Titus 3:10–11; and (5) Christians who refuse to work for a living, 2 Thes. 3:6–12. Those who are suddenly overtaken by sin we should lovingly seek to restore (Gal. 6:1)( Wiersbe, W. W. (1992). Wiersbe’s expository outlines on the New Testament (p. 433). Wheaton, IL: Victor Books.).
Jesus set forth the basic method of church discipline:
Matthew 18:15-20 [15]"If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. [16]But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. [17]If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. [18]Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. [19]Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. [20]For where two or three are gathered in my name, there am I among them." (ESV)
• Far from being the description giving prayer requests, the people gathered in Jesus' name are taking action are seeking the restoration of the offending brother or sister to the path of discipleship. If such a person refuses to repent of sin. Such a person is exhibiting a life deliberately rebellious against God and should be excluded from the fellowship and thought of as an unbeliever (Crossway Bibles. (2008). The ESV Study Bible (p. 1859). Wheaton, IL: Crossway Bibles.).
In verse 3, Paul called on the Corinthian church to acknowledge with him the seriousness of the offense, to recognize the need for discipline, and to take appropriate action—as Paul had already done as if he were there. When he says: For though absent in body, I am present in spirit, and as if present, I have already pronounced/judged on the one who did such a thing., he is saying that he had in his inner spirit passed judgment on the sinning person and had affirmed the mandatory consequences. If no adequate measures are taken, the congregation itself becomes partaker of the sinners’ guilt. But, in the second place, the congregation is also concerned about the sinners. If there is even a remote possibility that they can yet be saved, the attempt to save them must be made (Lenski, R. C. H. (1963). The interpretation of St. Paul’s First and Second epistle to the Corinthians (p. 216). Minneapolis, MN: Augsburg Publishing House.)
The church was to come together in verse 4 in the name of our Lord Jesus and with the power of our Lord Jesus. That is, they were come together to do what they knew to be Christ’s will in the matter, to do what He would do if He were there. They were aware of the principles Jesus had taught (Matt. 18), and the apostle calls on the people to apply those principles. As the Lord had instructed, the local congregation was responsible for the discipline. And when a local church acts in Jesus’ name, that is according to His Word, they can be sure they are acting in His power. It is in the context of His teaching about church discipline that the Lord said, “Whatever you shall bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven” and “If two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. For where two or three have gathered together in My name, there I am in their midst” (Matt. 18:18–20). The Lord will always bless and empower what we truly do in His name. If we have followed His instruction to be sure that “every fact may be confirmed” (v. 16), we know that our decision about guilt or innocence (binding or loosing) will be in accordance with heaven’s. When we meet in His name He is always with us—doing the discipline Himself (cf. Eph. 5:25–27). Never is the church more in harmony with heaven and operating in perfect accord with her Lord than when dealing with sin to maintain purity. Church discipline is therefore to be exercised carefully on the authority of Jesus’ name and the verdict given is accompanied by the spiritual power of the Lord Jesus (Mare, W. H. (1976). 1 Corinthians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Romans through Galatians (Vol. 10, p. 217). Grand Rapids, MI: Zondervan Publishing House.)
When the Corinthians were assembled to take disciplinary action Paul would be with them in spirit. The apostle had taught them as a pastor, was now writing them for the second time (1 Cor. 5:9), and intended to continue to give them his counsel and encouragement in doing the Lord’s will—even when he could not be with them in person.
To put the professed believer out of their fellowship, to excommunicate such a person, would be as verse 5 commands: to deliver such a one to Satan for the destruction of the flesh. Satan is the ruler of this world, and turning a believer over to Satan, therefore, thrusts the believer back into the world on their own, apart from the care and support of Christian fellowship. By their rejection of God's standard and correction, that person has forfeited their right to participation in the church of Jesus Christ, which God intends to keep pure at all costs. The word deliver (paradidômi) is a strong term indicating the judicial act of sentencing, of handing over for punishment. The sentence passed on a sinning believer is to be given to Satan. Paul excommunicated Hymenaeus and Alexander because of their continued and unrepented blasphemy. They were pastors with a false gospel; he “delivered [them] over to Satan that they may be taught not to blaspheme” (1 Tim. 1:20). To paraphrase: “If this fellow is having so much fun in his sin, then remove him entirely from your fellowship and let Satan kick him around a little. Let him taste what it’s like to face a hostile world without the prayers and ministry of the church"( Willmington, H. L. (1997). Willmington’s Bible handbook (p. 681). Wheaton, IL: Tyndale House Publishers.)
The result of such discipline is the destruction of the flesh. Destruction (olethros) may refer even to death. It is used frequently in connection with divine judgment on sin. He does not say, “for the destruction of the body,” for it shall share in redemption (Ro 8:23); but of the corrupt “flesh” which “cannot inherit the kingdom of God,” and the lusts of which had prompted this offender to incest (Ro 7:5). The “destruction of the flesh” answers to “mortify the deeds of the body” (Ro 8:13), only that the latter is done by one’s self, the former is effected by chastisement from God (compare 1 Pe 4:6) (Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (1 Co 5:5). Oak Harbor, WA: Logos Research Systems, Inc.)
But Satan has no power over the spirits of believers. When Satan attacked Job, he was only allowed to harm that man of God physically. He could destroy his possessions and afflict his body, but he could not destroy his soul. The inner believer belongs entirely to Christ and we have the absolute assurance that a true believer's spirit may be saved in the day of the Lord. But in the meanwhile the unrepentant believer may be turned over to suffer greatly at the hands’ of Satan. A disciplined brother is still a brother and is never to be despised, even when unrepentant (2 Thess. 3:14–15). And if such a one repents, they are to be forgiven and restored in love (Gal. 6:1–2).
Illustration: The Subtlety of Satan
Among the great number of books authored by C. S. Lewis is the highly provocative The Screwtape Letters. In it the profound Englishman had the devil brief his nephew, Wormwood, on the subleties and techniques of tempting people. The goal, he counsels, is not wickedness but indifference. Satan cautions his nephew to keep the prospect, the patient, comfortable at all costs. If he should become concerned about anything of importance, encourage him to think about his luncheon plans; not to worry, it could induce indigestion. And then this definitive job description: “I, the devil, will always see to it that there are bad people. Your job, my dear Wormwood, is to provide me with people who do not care.” (Jones, G. C. (1986). 1000 illustrations for preaching and teaching (p. 158). Nashville, TN: Broadman & Holman Publishers.)
3) The Reason for Discipline (1 Corinthians 5:6–8)
1 Corinthians 5:6-8 [6]Your boasting is not good. Do you not know that a little leaven leavens the whole lump? [7]Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed. [8]Let us therefore celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth. (ESV)
Discipline sometimes must be severe because the consequences of not disciplining are much worse. Sin is a spiritual malignancy and it will not long stay isolated. Unless removed it will spread its infection until the whole fellowship of believers is diseased.
The Corinthians could not face that truth, although they had been taught it long before. Their pride caused them to be forgetful and neglectful, and Paul tells them, Your boasting is not good. “Look where your arrogance and your boasting have brought you. Because you still love human wisdom and human recognition and the things of this world, you are completely blinded to the blatant sin that will destroy your church if you don’t remove it.” Do you not know that a little leaven leavens the whole lump? In a more modern figure he was saying, “Don’t you know that one rotten apple can spoil the whole barrel?”
In ancient times, when bread was about to be baked, a small piece of dough was pulled off and saved. That little leaven, or yeast, would then be allowed to ferment in water, and would later be kneaded into the next batch of fresh dough to make it rise.
Leaven in Paul’s illustration, as throughout Scripture, represents influence. Usually it refers to the influence of evil, though in Matthew 13:33 it represents the good influence of the kingdom of heaven. In this case, however, evil influence is in view. The whole lump is here the local church. If given opportunity, sin will permeate a whole church just as leaven permeates a whole loaf. Sin’s nature is to ferment, corrupt, and spread.
Christians are to be separated from the old life. We are to bring none of it into the new life. That is why Paul commands us in verse 7 to "Cleanse out the old leaven, that you may be a new lump, as you really are in fact unleavened". "Cleanse out" is expressed with the use of a compound word (ekkathairô, “to purge or cleanse thoroughly”) to emphasize the completeness of cleansing. This meant to ‘Rid yourselves of these infected and infectious remains of your unconverted past,’ even as a Jewish household, in preparation for the Passover, purges the house of all leaven (Exod. 12:15 f., 13:7). This was understood as a symbol of moral purification, and the search for leaven as symbolizing infectious evil was scrupulously minute, e.g. with candles to look into corners and mouse-holes for crumbs of leavened bread (Robertson, A., & Plummer, A. (1911). A critical and exegetical commentary on the First epistle of St. Paul to the Corinthians (p. 101). New York: T&T Clark.)
For the leaven that operated to such a vicious conclusion in this one case and was contaminating the entire congregation is really “the old leaven”, that specific leaven that is “old” because it is left over from the old life they once lived apart from Christ. Paul traces the Corinthian disinclination to take action against this one vicious case to its real source, the old worldly and fleshly disposition that was carried over in their hearts from their former life (Lenski, R. C. H. (1963). The interpretation of St. Paul’s First and Second epistle to the Corinthians (p. 220). Minneapolis, MN: Augsburg Publishing House.)
As pictured in the Passover in Egypt, Christ our Passover lamb has been sacrificed.
The sacrifice of Jesus Christ, God’s perfect Passover Lamb, and the placing of His blood over us, completely separates us from the dominion of sin and the penalty of judgment. We, too, are to remove everything from the old life that would taint and permeate the new As Israel was set free from Egypt as a result of the Passover and was to make a clean break with that oppressor, so the believer is to be totally separated from their old life, with its sinful attitudes, standards, and habits. Christ died to separate us from bondage to sin and give us a new bondage to righteousness (Rom. 6:19), which is the only true freedom. The Passover sacrifice, was therefore a shadow of better things to come (Heb. 10:1), which pointed forward to the death of Christ (Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (1 Co 5:7). Nashville: T. Nelson.).
Please turn to Titus 2 (p.998)
One of the greatest protections from sin that we have as Christians is simply focusing on our Lord and on the sacrifice He made for us. To understand that His death for sin applied to us calls us away from sin and to a clean break with the old ways is to understand the sanctifying work of the cross. It is impossible to be occupied with this truth and with sin at the same time.
Titus 2:11-14 [11]For the grace of God has appeared, bringing salvation for all people, [12]training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, [13]waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, [14]who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (ESV)
The conclusion of Paul’s point that he makes in verse 8, is that he calls: Let us therefore celebrate the festival/feast, not with old leaven, the leaven of malice and evil/wickedness, but with the unleavened bread of sincerity and truth. The Old Testament Passover was celebrated but once a year, as a reminder of the deliverance from Egypt. The Christian’s celebration should be continuous. Our every thought, every plan, every intention should be under Christ’s control. Paul encourages the Corinthians to live a life dedicated to God in celebration of His grace and forgiveness (Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (1 Co 5:8). Bellingham, WA: Logos Bible Software.).
The perfect unleavened bread Jesus desires us to eat is that of sincerity and truth. Sincerity is the attitude of genuine honesty and integrity, from which truth results. In this context, those two words are synonyms for purity, the purity of the cleansed new life in Jesus Christ—which has no place for the leaven, the impurity, of malice and evil/wickedness. Malice speaks of an evil nature or disposition. Evil/Wickedness is the act that manifests that evil disposition. We are called to celebrate our Passover in Christ not with an annual feast but with constant life devotion to purity and rejection of sin. Discipline in the church assists in this celebration by removing impurities that will contaminate and corrupt it. It preserves Christ’s Body from the permeation of evil.
Discipline is difficult, painful, and often heartrending. It is not that we should not love the offenders, but that we should love Christ, His church, and His Word even more. Our love to the offenders is not to be sentimental tolerance but correcting love (cf. Prov. 27:6)
(Format note: Outline & some base commentary from MacArthur, J. F., Jr. (1984). 1 Corinthians (pp. 122–133). Chicago: Moody Press.)
