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already, as present, judged affairs, and the knowledge I have of him who hath so wrought the matter, have already as present out this WORK.
judged him, who hath 80 daringly
wrought out this infamous work. 4 AND Mr SENTENCE. IS 4 And my sentence is this, Ye beThis ; Ye being gathered ing assembled together, by the authority together in the name of and will of our Lord Jesus Christ, our Lord Jesus Christ, who hath appointed wholesome disand of my Spirit,' shall cipline to be exercised in his church, with the power 2 of our and of the spirit who inspires me to Lord Jesus Christ, give you this order, shall, with the
power of our Lord Jesus Christ, 5 deliver such an one 1 5 deliver the guilty person to Satan, to Satan, 2 for the destruc- by a sentence which one of your tion of the flesh, 3 that the presidents shall publicly pronounce, spirit may be saved in the in order that his flesh, which he hath day of the Lord Jesus. so criminally indulged, may be de
stroyed, so as to bring him to repentance, that his spirit may be saved in the day of judgment.
3. For the destruction of the flesh. It was observed, ch. iv. 21. note, that the apostles were empowered to punish notorious offenders miraculously, with diseases and death. If so, may we not believe, that the command which the apostle on this occasion gave to the Corinthians, to deliver the incestuous person to Satan, for the destruction of his flesh, was an exertion of that power ? Especially as it was to be done, not by their own authority, but by the power of our Lord Jesus Christ, and of the Spirit who inspired Paul to give the command. Accordingly, Chrysostom, Theophylact, and Oecumenius conjectured, that in consequence of his being delivered to Satan, the offender's body was weakened and wasted by some painful dis. ease. But the Latin fathers and Beza thought no such effect followed that sentence ; because when the Corinthians were ordered, 2 Cor. ii, 7. to for. give him, no mention is made of any bodily disease that was to be removed from him. Wherefore by the destruction of the flesh, they understood the destruction of the offender's pride, lust, and other fleshly passions ; which they thought would be mortified, when he found himself despised and shunned by all. This interpretation, however, does not, in my opinion, agree with the threatenings written, 1 Cor. iv. 21. 2 Cor. xiii. 1, 2. 10. nor with the apostle's design in inflicting that punishment. For when the faction found the offender's flesh wasted, by some grievous disease, in consequence of the apostle's sentence pronounced by the church, it could not fail to terrify such of them as were capable of serious thought.
6 Your glorying is not 6 Ου καλον το καυχημα good : Know ye not that a υμων. Ουκ οίδατε ότι μικρα little leaven leaveneth the
ζυμη ολον το φυραμα ζυμοι και whole lump
7 Purge out therefore 7 Εκκαθαρατε ουν την the old leaven, that ye may παλαιας ζυμην, ένα ητε νεον be a new lump, as ye are
φυραμα, καθως εςε αζυμοι unleavened. For Christ our passover is sa
και γαρ το σασχα ημων υπερ crificed for us.
ημων ετυθη, Χριςος. 8 Therefore let us keep 8 Ώσε εορταζωμεν, μη εν the feast, not with old leaven, neither with the ζυμη παλαια, μηδε εν ζυμη leaven of malice and wick. κακιας και πονηριας, αλλ' edness; but with the un
εν αζυμοις ειλικρινειας και leavened bread of sinceri- αληθειας. ty and truth. .
Ver. 6.-1. Your boasting is not good. They had boasted in the false teacher as one who understood the gospel better than Paul, and who, perhaps, had defended the incestuous marriage, as a matter permitted by the gospel. .
2. Leadeneth the whole lump. Many manuscripts, with the Vulgate version, for ζυμοι, leaveneth, have here δολοι, corrupteth, which Mill thinks is the proper reading.
Ver. 7.-1. Cleanse out therefore the old leaven. The incestuous person is called the old leaven, because he was not a new offender, but had continued long in the bad practice for which he was to be cast out. Or, as his crime was wboredom, it is called old leaven, because the Corinthians in their heathen state, had been much addicted to that vice. The Jews were commanded to put away all leaven, both old and new, before they ate the passover, as being an emblem of wickedness, which sours and corrupts the mind, as leayen does the lump into which it is put, if it remains in it long unbaked, ,
2. For even our passover Christ is sacrificed for us. Before the first-born of the Egyptians were destroyed, God ordered the Israelites to kill a lamb, and sprinkle the door-posts of their houses with its blood, that the destroy. ing angel might pass over their houses, when he destroyed the first-born of the Egyptians, Hence this sacrifice was called the passover. And to commemorate the deliverance effected by it, the feast of the passover was instituted, to be annually solemnised by the Israelites in their generations. The original sacrifice, however, and the feast of its commemoration, were both of them emblematical. The former prefigured Christ, by the shed. ding of whose blood, believers, God's first born, are delivered from eternal death. Wherefore, Christ's death is the Christian passover, and is so call. ed in this verse, Christ our passover is sacrificed for us, The latter, namely,
Your boasting is not 6 Your boasting in the false teachgood. Know ye not that er, and in the great knowledge he a little leaven leaveneth has communicated to you, is not the whole lump.:
good. Do ye not know, that as a little leaven leaveneth the whole lump, so one sinner suffered, will corrupt
a whole society by his example. 7 Cleanse out therefore 7 Seeing vice is so infectious, cleanse the old leaven,' that ye out the old leaven ; put away the in
new lump cestuous person, that ye may be a (reçe.fws, 202.) when ye are pure society, when ye ure without the without leaven; for even leaven of his contagious company. our passover, Christ, is sa- For even our passover Christ is sacri. crificed for us.
ficed for us Gentiles : the precept given to the Jews to put away leaven, is in its emblematical mean
ing, applicable to us. 8 Therefore, let us 8 Therefore, let us keep the feast keep the feast,' not with of the Lord's supper, not with the old leaven,? neither with old leaven of sensuality and uncleanthe leaven of malice and ness, with which ye were formerly wickedness ; 3 but with corrupted, neither with the leaven of the unleavened QUALITIES malice and wickedness, but with the of sincerity and truth. * uncorrupted qualities of sincerity in
your love to God and man, and truth in your worship.
the commemoration of the deliverance of the first-born from death, in the feast of the passover, prefigured the feast of the supper, which our Lord instituted in commemoration of his own death as our passover. This, therefore, is the feast which the apostle in ver. 8. exhorted the Corinthians to keep, with the unleavened qualities of sincerity and truth.
Ver. 8.-1. Therefore let us keep the feast. From 1 Cor. xvi. 8. we learn that when this epistle was written, the Jewish passover was at hand. If so, this verse makes it probable, that the disciples of Christ began very early to celebrate the Lord's supper, with peculiar solemnity, annually on the day on which he suffered, which was the day of the Jewish passover, called in modern language Easter.
2. Not with old leaven. In ver. 7. leaven signifies wicked persons. Here it denotes wicked practices, such as, gluttony, drunkenness, whoredom, fraud, &c. called old leaven, because the Corinthians in their heathen state had been much addicted to these practices.
3. Neitber with the leaden, xaxias xud Forngias, of malice and wickedness. Malice is ill will in the mind; but wickedness is ill will expressed by actions, especially such as are accompanied with treachery. Hence the devil is styled, ó torngos, The wicked one.—As the apostle mentions sincerity and truth in the subsequent clause, it is probable that by the leaven of malice and wick. Sαι σoρνoις.
9 I wrote unto you in 9 Εγραψα υμιν εν τη an epistle, not to company επιςολη, μη συναναμιγνυσwith fornicators. 10 Yet not altogether
1o Και ου παντως τοις with the fornicators of this σoρνoις του κοσμου τούτου, world, or with the covetous, η τοις πλεονεκταις. η αρπαor extortioners, or with ξιν, η ειδωλολατραις: επει idolaters; for then must οφειλετε αρα εκ του κοσμου ye needs go out of the
11 But now I have writ- 11 Νυν δε εγραψα υμιν ten unto you, not to keep un συναναμιγνυσθαι. company, if any man that τις, αδελφος ονομαζομενος, η is called a brother, be a
πορνος, η πλεονεκτης η ειδωfornicator, or covetous, or
λολατρης, η λοιδορος, η μεan idolater, or a railer, or a drunkard, or an exter- δυσος, η άρσαξ: τω τοιουτω tioner, with such an one, μηδε συνεσθίειν. no not to eat.
12 For what have I to 12 Τι γαρ μου και τους εξω do to judge them also that κρινειν ; ουχι τους εσω υμεις are without ! do not ye κρινετε και judge them thatare within?
edness, he meant all those bad dispositions and actions, which hypocrites cover by putting on a shew of piety.
4. Unleavened qualities of sincerity and truth. The apostle gives the epithet of unleavened to sincerity and truth, in allusion to the emblematical meaning of the unleavened bread which the Israelites were to eat during the feast of the passover ; for thereby they were taught to celebrate that feast with pious and virtuous dispositions.- A Supons being an adjective, we may supply as its substantive, either αρτοις, οι πραγμασι.
Ver. 10.–1. With extortioners. The word açmasiv, signifies those who take away their neighbours' goods, either by force or by fraud, and who in. jure them by any kind of violence.
Ver. 11.-1. If any one called a brother, be a furnicator, &c. The words εαν τις αδελφς ονομαζομενα και πορνG, according to Oecumenius and others, may be translated, If any brother be reputed a fornicator, &c. For cremalopesro, signifies named, or famous. See ver. 1. note 2.
2. Or a covetous person. Πλεονεκτης. This word is rightly translated a covetous person, because literally it signifies, one who wishes to have more of a thing than he ought to have : one who is greedy of money, or of sensual pleasure. Hence the expression Ephes. iv. 19. To work all uncleanness, ex
9 (Erg**) I have writ- 9 By requiring you to cleanse out ten to you in (T?, 71.) this the old leaven, ver. 7. I have vir. epistle, not to associate tually ordered you in this epistle, not with fornicators.
to be familiar svith persons addicted
10 choredom. 10 (K«, 205.) However, 10 However, that ye may not misnot universally with the understand me, my meaning is, not, fornicators of this world, that ye should seclude yourselves and with the covetous, wholly from the company of heathen and with extortioners,' fornica:ors, and covetous persons, and and with idolaters, since extortioners, and idolaters, since in then, indeed, ye must go that case ye must renounce all worldly out of the world.
business whatever. 11 But now, I write to 11 But now, more particularly, I you, not to associate with order you not to associate with him, if HIM, if anyone called a any one called a Christian brother, be brother be a fornicator, or a known fornicator, or a covetous pera covetous person, ? or an 807, or an occasional idolater, or area idolater, or a reviler, or a viler, or a drunkard, or an extortioner, drunkard, or an extortion- with such a person not even to eat, er, with such a person not either in his own house, or in the even to eat. 3
house of any other person, and far less at the Lord's table; that he may
be ashamed of his evil practices. 12 (To goue polo sup.
12 This, and my order to excom* POCALES ;) for what have I municate the incestuous person, TO DO to judge them also does not relate to heathens: For what who are without ? do not right have I to punish them also, who ye judge them who are are without the church ? I have no within ?
authority over them. Have not ye a right to judge and excommunicate them who are within the church?
Thesrećice (with codetousness, that is) with greediness. See the note on that passage.
3. Witb such a person, not even to eat. Were we to observe this rule with strictness, now that all the world around us are become Christians, we should be obliged to go out of the world. Nevertheless, as Wall observes, • The main sense of it is an everlasting rule ; that a conscientious Christian should choose, as far as he can, the company, intercourse and familiarity of good men, and such as fear God, and avoid as far as his necessary affairs will permit, the conversation and fellowship of such as St. Paul here describes. This is a thing (what decay soever of public discipline there be) in each particular Christian's power.' See 2 Cor. vi. 14. note.