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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 5:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not? " And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." I sympathize with you in your suffering and grief, therefore, for our brethren, who, having lapsed and fallen prostrate under the severity of the persecution, have inflicted a like pain on us by their wounds, inasmuch as they tear away part of our bowels with them,-to these the divine mercy is able to bring healing. Yet I do not think that there must be any haste, nor that anything must be done incautiously and immaturely, lest, while peace is grasped at, the divine indignation be more seriously incurred. The blessed martyrs have written to me about certain persons, requesting that their wishes may be examined into. When, as soon as peace is given to us all by the Lord, we shall begin to return to the Church, then the wishes of each one shall be looked into in your presence, and with your judgment.
The Corinthians were to eject this man not only by common consent among themselves but also in the power of Christ, whose deputy Paul was.
Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, "I have judged," he adds, "concerning him that hath so wrought this thing, in the Name of our Lord Jesus Christ, ye being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan."
Now what means, "In the Name of our Lord Jesus Christ?" "According to God;" "not possessed with any human prejudice."
Some, however, read thus, "Him that hath so wrought this thing in the name of our Lord Jesus Christ," and putting a stop there or a break, then subjoin what follows, saying, "When you are gathered together and my spirit to deliver such an one unto Satan:" and they assert that the sense of this reading is as follows, "Him that hath done this thing in the Name of Christ," saith St. Paul, "deliver ye unto Satan;" that is, "him that hath done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, hath dared to do such things, deliver ye unto Satan." But to me the former exposition appears the truer.
What then is this? "When ye are gathered together in the Name of the Lord." That is; His Name, in whose behalf ye have met, collecting you together.
"And my spirit." Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.
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Summary
1 Corinthians 5:4 is a foundational verse that articulates the spiritual authority and procedural framework for church discipline, specifically in the context of addressing severe unrepentant sin within the Corinthian community. Paul, though physically absent, asserts his apostolic presence and the divine power of Christ as the true basis for the church's corporate action, ensuring that their judgment is not merely human but divinely sanctioned and effective for the purification of the church and the potential restoration of the offender.
Context
Literary Context
This verse is deeply embedded within Paul's urgent and stern instructions regarding a scandalous case of sexual immorality within the Corinthian church. In 1 Corinthians 5:1-2, Paul expresses his shock and dismay that the church, far from mourning, was instead arrogant and had not removed the offender. He then, in 1 Corinthians 5:3, declares his own judgment, even though physically distant, setting the stage for the corporate action described in verse 4. The subsequent verse, 1 Corinthians 5:5, details the severe consequence of this disciplinary action, which is intended for the destruction of the flesh so that the spirit may be saved. The broader context of 1 Corinthians 5 emphasizes the imperative for the church to maintain purity and holiness, likening sin to "leaven" that can corrupt the whole lump, as seen in 1 Corinthians 5:6-8.
Historical & Cultural Context
First-century Corinth was a major Roman port city, notorious for its wealth, diverse population, and prevalent immorality, including various forms of sexual license and pagan temple prostitution. This cultural backdrop made the church's tolerance of incest particularly egregious, as such a relationship was condemned even by Roman law, as implied by Paul's statement in 1 Corinthians 5:1. The early Christian church, though living within this pagan environment, was called to be distinct and holy, reflecting God's character. Church discipline, therefore, was not merely a moral policing act but a vital practice for maintaining the integrity of the Christian witness in a corrupt world and for preserving the spiritual health of the community. The concept of "gathering together" (ἐν τῷ συναχθῆναι ὑμᾶς) reflects the customary practice of the early church assembling for worship, teaching, and communal decisions, often in house churches, where such solemn acts of discipline would take place.
Key Themes
1 Corinthians 5:4 contributes significantly to several key themes within the letter. Firstly, it underscores the theme of Apostolic Authority and Spiritual Presence. Paul, despite his physical absence, asserts his spiritual presence and authority in guiding the church's actions, demonstrating that his directives are not mere suggestions but authoritative commands from a divinely appointed apostle. Secondly, the verse highlights Corporate Responsibility and Unity in Action. The phrase "when ye are gathered together" emphasizes that church discipline is a corporate act, requiring the unified participation of the entire assembly, not just a few leaders. This reflects the New Testament understanding of the church as a unified body of Christ, where the purity of one member affects the whole, a concept further developed in 1 Corinthians 12. Lastly, and most crucially, the verse powerfully conveys the theme of Divine Authority and Power in Church Action. The repeated invocation of "the name of our Lord Jesus Christ" and "with the power of our Lord Jesus Christ" establishes that the church's disciplinary actions derive their legitimacy and efficacy not from human wisdom or power, but directly from the ultimate authority and empowering presence of Christ himself. This divine backing ensures that the severe measures taken, as described in 1 Corinthians 5:5, are spiritually valid and aimed at God's purposes.
Exposition and Analysis
Key Word Analysis
Meaning a "name" (literally or figuratively) encompassing authority and character. In this context, "in the name of our Lord Jesus Christ" signifies acting by His authority, representing His character, and embodying His power. It is not merely a verbal invocation but an assertion that the action is sanctioned and empowered by Christ Himself, making it legitimate and effective in the spiritual realm.
Meaning a current of air, breath, or figuratively, a spirit, including the human rational soul or a divine spirit. Here, "my spirit" refers to Paul's spiritual presence and authority, indicating that even though he is physically absent, his apostolic spiritual authority is fully engaged and present with the Corinthian assembly as they undertake this solemn act of discipline. It denotes his full endorsement and participation in spirit.
Meaning force (literally or figuratively), specially miraculous power, or a miracle itself. "With the power of our Lord Jesus Christ" emphasizes that the church's action is not based on human strength or judgment, but is imbued with divine energy and capability. This power ensures that the disciplinary measure is spiritually weighty and effective, capable of achieving its intended spiritual outcome.
Verse Breakdown
"In the name of our Lord Jesus Christ,"
This opening phrase establishes the ultimate source of authority for the church's actions. It signifies that the assembly is not acting on its own human judgment or power, but as representatives of Christ, under His direct command and by His inherent authority. This invocation legitimizes the severe disciplinary measure that is about to be taken.
"when ye are gathered together,"
This clause emphasizes the corporate nature of the action. The discipline is not to be carried out by an individual or a small committee, but by the entire congregation assembled as the body of Christ. This highlights the collective responsibility of the church in upholding its purity and the solemnity of the occasion.
"and my spirit,"
This phrase indicates Paul's spiritual presence and participation in the assembly's decision. Though physically absent, his apostolic authority and spiritual discernment are united with the Corinthian believers. It underscores that this directive is not merely a suggestion but a command from an apostle divinely appointed by Christ.
"with the power of our Lord Jesus Christ,"
This concluding phrase reiterates and reinforces the divine backing for the church's action. It means that the disciplinary measure is not only carried out "in the name" (by the authority) of Christ but also "with the power" (by the enabling might) of Christ. This divine power ensures the spiritual efficacy of the discipline, making it truly impactful in the spiritual realm for the purification of the church and the potential repentance of the individual.
Literary Devices
The verse employs several significant literary devices. Repetition is prominent with the phrase "our Lord Jesus Christ" appearing twice, serving to underscore the absolute centrality and ultimate authority of Christ in all matters of church life and discipline. This repetition acts as a powerful theological anchor. There is also a strong sense of Apostolic Presence, where Paul, despite his physical absence, asserts his spiritual presence ("my spirit") as being united with the Corinthian assembly. This is a form of metonymy, where "spirit" represents Paul's full apostolic authority and spiritual discernment. The phrase "in the name of" functions as a metonymy for the authority, character, and very essence of Christ, implying that the action is fully endorsed and empowered by Him. The structure of the verse also demonstrates a form of parallelism, linking the church's gathering and Paul's spirit with the dual aspects of Christ's authority ("in the name") and His enabling power ("with the power"), creating a comprehensive framework for legitimate spiritual action.
Theological and Thematic Connections
1 Corinthians 5:4 is a cornerstone for understanding the nature of church authority and discipline. It establishes that the church's power is not inherent in its members or leaders, but is derived directly from Christ, its Head. This divine authorization means that when the church acts in accordance with Christ's will, particularly in matters of purity and discipline, its actions carry spiritual weight and are recognized in the heavenly courts. The verse underscores the solemnity and spiritual gravity of church discipline, positioning it not as a punitive measure driven by human anger or judgment, but as a redemptive act empowered by Christ for the health of the body and the soul of the individual. It highlights the corporate responsibility of the entire assembly in upholding the holiness of God's people.
Reflection and Application
1 Corinthians 5:4 profoundly challenges contemporary churches to consider the source and nature of their authority. In an age where church discipline is often neglected or misunderstood, this verse reminds us that true spiritual authority in the church flows directly from Jesus Christ. It calls believers to recognize that when the church gathers and acts in unity, guided by the Holy Spirit and in accordance with biblical principles, its decisions are not merely human pronouncements but carry divine weight. This should instill both a sense of awe and responsibility. It means that addressing serious sin within the community is not about condemnation, but about maintaining the purity of Christ's body and seeking the ultimate restoration of the individual, all under the empowering presence of the Lord. It compels us to pray for wisdom and humility in exercising such weighty responsibilities, ensuring that all actions are motivated by love and a desire for God's glory.
Questions for Reflection
FAQ
What does "in the name of our Lord Jesus Christ" truly signify in this verse?
This phrase signifies far more than a mere verbal invocation. It means acting by the full authority, character, and power of Jesus Christ. When the Corinthian church was to gather and take disciplinary action, they were to do so as Christ's representatives, with His full endorsement and backing. It implies that the action taken is not a human judgment but a divine one, sanctioned and empowered by the Lord himself. This concept is similar to how the apostles performed miracles in Jesus' name, indicating His active power.
Why does Paul mention "my spirit" alongside the gathering of the church?
Paul, though physically absent from Corinth, asserts his spiritual presence and apostolic authority. This indicates that his judgment and directive for church discipline are not just distant advice but are fully present and united with the Corinthian assembly. It underscores that this is a command from a divinely appointed apostle, ensuring that the church's action has apostolic backing and is in alignment with God's will. It shows Paul's deep pastoral concern and his active participation in the spiritual well-being of the church, even from afar, as he also mentions in Colossians 2:5.
What is the significance of the church being "gathered together" for this action?
The phrase "when ye are gathered together" emphasizes that church discipline, especially for serious offenses, is a corporate responsibility and a communal act. It is not to be carried out by a single individual or a small group of leaders in isolation, but by the entire assembly. This highlights the unity of the body of Christ and the collective responsibility of all members to uphold the purity and holiness of the church. It also adds solemnity and weight to the decision, as it reflects the consensus and commitment of the whole community, as also seen in the broader principles of church life in 1 Corinthians 14.
How does "with the power of our Lord Jesus Christ" relate to church discipline?
This phrase highlights that the disciplinary action is not merely a human process but is imbued with divine efficacy. The "power" (Greek: dýnamis) refers to God's miraculous, enabling strength. When the church acts in Christ's name and with His power, the discipline is spiritually potent and effective, capable of achieving its intended spiritual outcomes—namely, the purification of the church and the potential repentance and restoration of the offender. This divine power is what makes the severe action described in 1 Corinthians 5:5 spiritually meaningful and not just a social ostracism.
Christ-Centered Fulfillment
1 Corinthians 5:4 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. The entire framework of church discipline, as outlined here, is predicated on Christ's supreme authority as the Head of the Church, a truth powerfully articulated in Ephesians 1:22-23. It is because Christ has "all authority in heaven and on earth" (Matthew 28:18) that He can delegate such weighty spiritual power to His body, the church. The mention of "my spirit" alongside the "power of our Lord Jesus Christ" points to the reality of Christ's continued presence and active work through His Holy Spirit, who indwells believers and empowers the church to carry out His will (John 14:16-17). Ultimately, the purpose of such discipline, as seen in the broader context of 1 Corinthians 5, is to preserve the holiness of Christ's bride, the church, and to bring about repentance, reflecting Christ's own desire for His people to be pure and blameless before Him (Ephesians 5:25-27). Thus, this verse is not merely about rules for a local assembly, but about the ongoing reign of Christ through His Spirit in His church, actively working to sanctify His people and prepare them for His glorious return.