1 Corinthians 5:1

Translation
King James Version
¶ 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.
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KJV (with Strong's)
It is reported G191 commonly G3654 that there is fornication G4202 among G1722 you G5213, and G2532 such G5108 fornication G4202 as G3748 is G3687 not so much G3761 as named G3687 among G1722 the Gentiles G1484, that G5620 one G5100 should have G2192 his father's G3962 wife G1135.
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Complete Jewish Bible
It is actually being reported that there is sexual sin among you, and it is sexual sin of a kind that is condemned even by pagans — a man is living with his stepmother!
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Berean Standard Bible
It is actually reported that there is sexual immorality among you, and of a kind that is intolerable even among pagans: A man has his father’s wife.
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American Standard Version
It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that oneof you hath his father’s wife.
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World English Bible Messianic
It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife.
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Geneva Bible (1599)
It is heard certainely that there is fornication among you: and such fornication as is not once named among the Gentiles, that one should haue his fathers wife.
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Young's Literal Translation
Whoredom is actually heard of among you, and such whoredom as is not even named among the nations--as that one hath the wife of the father! --
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See also
Revelation 21:8Revelation 2:21Colossians 3:5Leviticus 18:8Ephesians 5:3Galatians 5:191 Corinthians 6:18
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In the KJVVerse 28,456 of 31,102

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SUMMARY

The Apostle Paul opens his fifth chapter to the Corinthian church by confronting a gravely scandalous report: a prominent case of sexual immorality, specifically incest, so egregious that it was not even tolerated among the pagan Gentiles. This verse immediately establishes the urgent need for the church to address moral purity and discipline, highlighting their shocking complacency in allowing such a flagrant sin to persist openly within their fellowship, thereby compromising their witness and the integrity of the Christian community.

CONTEXT

  • Literary Context: This verse serves as a jarring pivot in Paul's letter, moving from addressing internal divisions and spiritual immaturity (chapters 1-4) to confronting a specific, deeply disturbing moral failure. Paul's previous arguments about the church being God's temple and the need for spiritual maturity (e.g., 1 Corinthians 3:16-17) are now brought to bear on a concrete ethical issue. The phrase "It is reported commonly" suggests that this sin was widely known and tolerated, setting the stage for Paul's strong condemnation and his subsequent instructions on church discipline in 1 Corinthians 5:2-13. This immediate transition emphasizes the critical importance of moral purity for the health and witness of the church.
  • Historical & Cultural Context: Corinth was a bustling, cosmopolitan port city in ancient Greece, renowned for its wealth, trade, and unfortunately, its rampant immorality and syncretistic paganism. The city was home to numerous temples, including one dedicated to Aphrodite, where sacred prostitution was practiced. The phrase "not so much as named among the Gentiles" is particularly potent given this backdrop. While pagan societies certainly had their vices, even they had taboos, and incest, particularly with a stepmother (a violation of Roman law and widespread social norms), was considered abhorrent. The fact that the Corinthian church, a community called to be set apart for Christ, was tolerating a sin more scandalous than what was acceptable in pagan society, underscored their profound spiritual malaise and lack of discernment.
  • Key Themes: This verse introduces several critical themes that Paul develops throughout 1 Corinthians 5. Firstly, it highlights the theme of Church Purity and Holiness, emphasizing that the Christian community must reflect the holiness of God and not tolerate unrepentant sin within its ranks. Secondly, it underscores the theme of Church Discipline, laying the groundwork for Paul's instructions on how to address such severe moral failings to preserve the integrity of the body (e.g., 1 Corinthians 5:4-5). Thirdly, the verse touches on the Reputation and Witness of the Church, demonstrating how the church's internal conduct directly impacts its credibility and evangelistic effectiveness in the wider world. The scandal of this sin not only defiled the church internally but also brought disrepute upon the name of Christ among unbelievers.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • fornication (Greek, porneía', G4202): This term broadly refers to all forms of illicit sexual immorality, including prostitution, adultery, and, as in this specific case, incest. It encompasses any sexual activity outside the bounds of a covenant marriage between a man and a woman. Its repeated use here underscores the pervasive and serious nature of the sin.
  • Gentiles (Greek, éthnos', G1484): This word denotes a race or tribe, specifically referring to foreign, non-Jewish people, often implying pagan or heathen. Paul's use of "Gentiles" here is a rhetorical device to highlight the shocking nature of the sin; even those without God's explicit law, guided by natural conscience or social norms, would condemn such an act, making the church's tolerance of it particularly egregious.
  • wife (Greek, gynḗ', G1135): This term refers to a woman, and specifically a wife. In this context, "his father's wife" refers to the man's stepmother, not his biological mother. This specific relationship makes the act a clear case of incest, explicitly forbidden under Old Testament law (e.g., Leviticus 18:8).

Verse Breakdown

  • "It is reported commonly [that there is] fornication among you": Paul begins with a direct, unambiguous statement, indicating that the sin is not a rumor but a widely known and confirmed fact within the Corinthian community. The word "commonly" (G3654, hólōs) emphasizes that this was not a secret, isolated incident but something openly acknowledged or at least widely discussed.
  • "and such fornication as is not so much as named among the Gentiles": This clause highlights the extreme nature of the sin. Paul uses a strong comparison, stating that this particular act of sexual immorality (incest with a stepmother) was considered so abhorrent that even the morally lax pagan society of Corinth would not tolerate or even speak of it. This serves as a stinging indictment of the church's moral blindness and spiritual apathy.
  • "that one should have his father's wife": This specifies the exact nature of the "fornication." The phrase "should have" (G2192, échō) implies a continuous, ongoing relationship, not a one-time lapse. The sin is identified as a man having sexual relations with his stepmother, a clear violation of divine law and natural familial boundaries.

Literary Devices

Paul employs several powerful literary devices in this concise verse. The most prominent is Hyperbole, used to emphasize the shocking nature of the sin: "such fornication as is not so much as named among the Gentiles." While not literally true that no Gentile society ever had such a sin, Paul uses this exaggeration to underscore the extreme moral degradation of the Corinthian church's tolerance compared to even pagan standards. This hyperbole creates a strong sense of Irony, as the Christian community, called to be a beacon of light and holiness, is shown to be morally inferior to the very world it is meant to transform. Furthermore, the use of "Gentiles" can be seen as a form of Synecdoche, where a part (pagan society) represents the whole (the broader moral standard of the world), highlighting the church's failure to even meet basic human ethical expectations, let alone divine ones.

THEOLOGICAL AND THEMATIC CONNECTIONS

1 Corinthians 5:1 serves as a stark reminder that the church, as the body of Christ, is called to a standard of holiness that reflects God's own character. The presence of unaddressed, flagrant sin within the community is not merely an individual failing but a corporate defilement that grieves the Holy Spirit and undermines the church's witness. This verse underscores the New Testament's consistent emphasis on purity and the necessity of church discipline, not as a punitive measure, but as a redemptive process aimed at restoring the erring individual and preserving the integrity and spiritual health of the entire congregation. It highlights that true fellowship in Christ demands a commitment to ethical conduct that distinguishes believers from the world.

  • Leviticus 18:8: Explicitly forbids a man from having sexual relations with his father's wife, establishing the Old Testament legal precedent for the incestuous nature of the sin in 1 Corinthians 5:1.
  • Deuteronomy 22:30: Reinforces the prohibition against a man taking his father's wife, further demonstrating the severity and long-standing condemnation of such an act in God's law.
  • 1 Peter 1:15-16: Calls believers to be holy in all their conduct, just as God is holy, directly contrasting with the moral compromise seen in Corinth.

REFLECTION AND APPLICATION

1 Corinthians 5:1 confronts us with the sobering reality that even within a Christian community, serious sin can take root and, if left unaddressed, can deeply corrupt the body. This passage challenges believers today to examine their own lives for areas of compromise and to uphold a high standard of personal holiness, recognizing that our bodies are temples of the Holy Spirit and that our actions reflect upon Christ. For the church collectively, this verse is a powerful call to courage and discernment in exercising loving, biblical discipline when necessary. It reminds us that overlooking or tolerating unrepentant sin, particularly that which is scandalous and public, is not an act of grace but a failure to protect the flock, preserve the church's purity, and maintain a credible witness to a watching world. True love for God and for one another compels us to confront sin for the sake of repentance, restoration, and the glory of God.

Questions for Reflection

  • In what ways might our contemporary church communities, like Corinth, be tolerating or overlooking sin that compromises our witness to the world?
  • How does the church's failure to address serious sin impact its credibility and evangelistic effectiveness in our current cultural context?
  • What is my personal responsibility in upholding the holiness of the church, both through my own conduct and by supporting biblical church discipline?
  • How can we, as believers, balance grace and truth when confronting sin within the church, ensuring that our actions are motivated by love and aimed at restoration?

FAQ

What does "his father's wife" specifically mean in this verse?

Answer: In 1 Corinthians 5:1, "his father's wife" refers to the man's stepmother, not his biological mother. This means the man was engaged in an incestuous relationship with his father's current or former wife. This specific type of relationship was explicitly forbidden under Old Testament law, as seen in Leviticus 18:8 and Deuteronomy 22:30, making the sin particularly heinous in the eyes of God and even, as Paul points out, among the Gentiles.

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 5:1 directly addresses a specific moral failing within the Corinthian church, its deeper Christ-centered fulfillment lies in the radical call to holiness and purity that defines the new covenant community, made possible through Christ's atoning work. The shocking nature of the sin in Corinth underscores the profound need for a Savior who not only forgives sin but also empowers believers to live lives set apart from the world's corruption. Christ, as the ultimate Lamb of God, who takes away the sin of the world, bore the penalty for such egregious sins, making reconciliation and transformation possible. The church's failure to address this immorality was a failure to reflect the very character of Christ, 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. Therefore, the call for discipline and purity in 1 Corinthians 5 is not merely about moral policing but about upholding the honor of Christ and demonstrating the transformative power of His indwelling Spirit, enabling believers to be holy as He is holy. The church, as Christ's body, is to be a pure bride, without spot or wrinkle or any such thing, but holy and blameless, reflecting His glory to a world desperately in need of His light.

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Commentary on 1 Corinthians 5 verses 1–6

Here the apostle states the case; and,

I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, Co1 5:1. 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 such as was not so much as named among the Gentiles, that a man should have his father's wife - 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 fornication; 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: Scelus incredibile (as Cicero calls it), et prater unum in omni vit inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. 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?

II. He greatly blames them for their own conduct hereupon: They were puffed up (Co1 5:2), they gloried, 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.

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 (Co1 5:3-5); as absent in body, yet present in spirit, he had judged already as if he had been present; 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, him who hath so done this deed. 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 he should be delivered to Satan (Co1 5:5), and this was to be done in the name of Christ, 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 when they were gathered together, 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 are to be rebuked before all, that all may fear, Ti1 5:20. 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 destruction of the flesh. 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, Co1 5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,

IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? 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 Co2 12:21. They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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TertullianAD 220
Against Marcion Book V
Of course, a man of the noble courage of our apostle (to say nothing of the Holy Ghost) was afraid, when writing to the children whom he had begotten in the gospel, to speak freely of the God of the world; for against Him he could not possibly seem to have a word to say, except only in a straightforward manner! I quite admit, that, according to the Creator's law, the man was an offender" who had his father's wife." He followed, no doubt, the principles of natural and public law.
TertullianAD 220
On Modesty
Thus He has not prohibited judging, but taught (how to do it). Whence the apostle withal judges, and that in a case of fornication, that "such a man must be surrendered to Satan for the destruction of the flesh; " chiding them likewise because "brethren" were not "judged at the bar of the saints: " for he goes on and says, "To what (purpose is it) for me to judge those who are without? ""But you remit, in order that remission may be granted you by God.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 2.23.15-20
We learn from this that there are different kinds of immorality, some of which are more serious than others. When God judges it, he will take extenuating factors into account and vary the punishment accordingly. In this case, Paul is teaching us that even when there has been a legal marriage ceremony, if it goes against the law of God, it is immoral and will be condemned accordingly.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
This person was clearly deserving of death for his crime, but those who supported him were not innocent either.
John ChrysostomAD 407
Homily on 1 Corinthians 15
When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you." But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, "Why did such an one commit fornication?" but, "It is reported that there is fornication among you;" that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach. "For no one," saith he, "will state it thus, 'such an one hath committed fornication,' but, 'in the Church of Corinthians that sin hath been committed.'"

And he said not, "Fornication is perpetrated," but, "Is reported,-such as is not even named among the Gentiles." For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, "Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles." And to the Colossians and Ephesians, "That you should no longer walk, as the other Gentiles walk." Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? tell me: "inasmuch as among the Gentiles," so he speaks, "not only they dare no such thing, but they do not even give it a name. Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words. And the clause, "among you," is spoken also emphatically; that is, "Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven." Dost thou mark with what indignant feeling his words overflow? with what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: "Having heard that such and such a person hath committed fornication, I charge you to punish him." But as it is he doth not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently.

Wherefore said he not, "That he should abuse his father's wife?" The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, "Him who hath so done this thing:" and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, "his step-mother," but, "his father's wife;" so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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