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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
Three Centuries of Reception
13 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.
"I would know, sir," I said, "of what nature are these diverse tortures and punishments?" "Hear," he said, "the various tortures and punishments. The tortures are such as occur during life. For some are punished with losses, others with want, others with sicknesses of various kinds, and others with all kinds of disorder and confusion."
Therefore he adds, "For this cause was the Gospel preached also to the dead" — to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit." Because, that is, they have fallen away from faith; while they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" [1 Corinthians 5:5] that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spoke to our fathers." [Hebrews 1:1]
For, in fact, they suspect the Apostle Paul of having, in the second (Epistle) to the Corinthians, granted pardon to the self-same fornicator whom in the first he has publicly sentenced to be "surrendered to Satan, for the destruction of the flesh," -impious heir as he was to his father's wedlock; as if he subsequently erased his own words, writing: "But if any hath wholly saddened, he hath not wholly saddened me, but in part, lest I burden you all.
He followed, no doubt, the principles of natural and public law. When, however, he condemns the man "to be delivered unto Satan," he becomes the herald of an avenging God.
It does not matter that he also said, "For the destruction of the flesh, that the spirit may be saved in the day of the Lord," since both in the destruction of the flesh and in the saving of the spirit there is, on His part, judicial process; and when he bade "the wicked person be put away from the midst of them," he only mentioned what is a very frequently recurring sentence of the Creator.
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.
And if any one do so, then, after the sharp vengeance which is due to such a crime, and which is justly to be carried out against the sacrilegious, let him be condemned to perpetual infamy, and east into prison or consigned to life-long exile. For, according to the apostle,
If this man were not thrown out, the spirit of the church would not be saved on the day of judgment, because the source of the contamination was infecting them all.
Then making it yet more awful, he saith, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him.
And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, "such an one:" he no where can endure to make mention of his name.
"For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. True it is that elsewhere he saith, "Of the Lord are we judged, when we suffer these things." But here, desirous of making them feel it more severely, he "delivereth up unto Satan." And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises.
"That the spirit may be saved in the day of the Lord Jesus;" that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.
But some maintain, that "the Spirit" is the Gracious Gift which is extinguished when we sin. "In order then that this may not happen," saith he, "let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day." So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting.
And he said not simply, "That the spirit may be saved," but "in that day." Well and seasonably doth he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, "unto the destruction of the flesh:" proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, "But touch not his life."
Paul has delivered over to Satan those who had already blasphemed of their own free will.
When Paul says that this man must be delivered to Satan, he does not mean that he should be handed over to the power of the evil one. Rather, all the evils of this life, for example, diseases, sorrows, sufferings, and other circumstances, were attributed to Satan, and it is in this sense that Paul uses the term here. What he means is that this man should be exposed to the hardships of life.
This is not to be taken literally. What Paul means is that the person concerned should be put out of the church and forced to live in the world, which is ruled by Satan. That way he will learn to fear God and escape the greater punishment that is to come.
We are taught by this that the devil invades those who are separated from the body of the church because he finds them deprived of grace.
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Summary
First Corinthians 5:5 outlines a severe but redemptive act of church discipline: the formal expulsion of an unrepentant sinner from the community, symbolically "delivering" them to the realm outside the church's protection, which is associated with Satan's influence. The purpose of this drastic measure is not punitive destruction for its own sake, but the mortification of the individual's sinful nature ("destruction of the flesh"), with the ultimate, hopeful goal that their spirit might be saved and restored to God in the future "Day of the Lord Jesus."
Context
Literary Context
This verse is situated within Paul's stern rebuke of the Corinthian church's shocking complacency regarding a case of incestuous immorality (a man living with his stepmother), which was so egregious that even pagans would condemn it. Paul expresses his astonishment and grief that the church, instead of mourning and dealing with the sin, was arrogant and boastful (1 Corinthians 5:1-2). He then, though absent in body, declares his judgment (as if present in spirit) and instructs them to gather, invoke the authority of the Lord Jesus, and carry out this act of excommunication (1 Corinthians 5:3-4). The immediate context reveals Paul's concern for the purity of the church, comparing the unrepentant sinner to "leaven" that must be purged to keep the whole batch holy (1 Corinthians 5:6-7).
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city with a reputation for widespread immorality, including sexual license (hence the term "Corinthianize" meaning to practice fornication). The early Christian community in Corinth, therefore, faced unique challenges in maintaining its distinct identity and moral purity amidst a pagan culture that often tolerated or even celebrated behaviors anathema to Christian ethics. Paul's instruction here reflects not only a Jewish understanding of community purity (e.g., expelling defiling elements from the camp) but also the nascent Christian church's need to establish clear boundaries for membership and conduct. The concept of "delivering to Satan" would have resonated with the ancient worldview where the world outside the divine covenant community was often seen as the domain of evil forces, in contrast to the protective sphere of God's presence within the community.
Key Themes
First Corinthians 5:5 contributes significantly to several major themes present in 1 Corinthians and Paul's broader theology. It underscores the vital theme of Church Purity and Holiness, emphasizing that the church, as the body of Christ, must reflect God's holiness and not tolerate unrepentant sin in its midst (1 Corinthians 3:16-17). It also highlights the theme of Redemptive Discipline, demonstrating that even severe measures are ultimately intended for the restoration and salvation of the individual, not merely their punishment (2 Corinthians 2:5-11). Furthermore, it touches upon the Nature of Sin and its destructive power, particularly the "flesh" as the locus of sinful desires, and the Eschatological Hope tied to the "Day of the Lord Jesus," when all will be judged and ultimate salvation realized (1 Corinthians 1:7-8).
Exposition and Analysis
Key Word Analysis
This verb, from G3860, means "to surrender, i.e. yield up, intrust, transmit." In this context, it signifies a formal, authoritative act of handing over or consigning the individual. It is not a passive letting go, but an active, deliberate expulsion from the protective sphere of the church community into the realm outside.
Derived from G3639, this word denotes "ruin, i.e. death, punishment." It does not necessarily imply annihilation or physical death, but rather a severe undoing, impairment, or ruin of something. Here, it refers to the breaking down or mortification of the sinful power of the flesh.
"flesh" refers not merely to the physical body but, in Pauline theology, frequently to the sinful human nature, the unredeemed self, or the sphere of existence alienated from God and prone to rebellion and sin. Its "destruction" implies the breaking of its power and influence over the individual.
Verse Breakdown
"To deliver such an one unto Satan"
This clause describes the act of excommunication. It means removing the unrepentant individual from the fellowship, protection, and spiritual benefits of the Christian community. In the ancient worldview, the world outside the church, outside God's direct covenantal protection, was considered Satan's domain ("the god of this world," 2 Corinthians 4:4). This is not an instruction for literal demonic possession, but a symbolic act of placing the individual back into the sphere of worldly influence where the consequences of their sin might become painfully evident, stripped of the church's spiritual covering.
"for the destruction of the flesh"
This phrase specifies the immediate purpose of the discipline. The "flesh" (Greek: sarx) here denotes the sinful, unredeemed human nature, with its desires and impulses that lead to sin. The "destruction" (Greek: ólethros) is not necessarily physical death, but the mortification, weakening, or breaking of the power of this sinful nature. The intent is that, by experiencing the harsh realities of life outside the church's spiritual protection, the individual's sinful habits and desires would be exposed, humbled, and ultimately brought to an end, leading to repentance.
"that the spirit may be saved in the day of the Lord Jesus"
This clause reveals the ultimate, redemptive goal of this severe discipline. The "spirit" (Greek: pneûma) refers to the person's inner, true self, their spiritual being. The aim is its "salvation" (Greek: sṓzō), meaning its deliverance, preservation, and ultimate wholeness. This salvation is anticipated "in the day of the Lord Jesus," which refers to Christ's second coming or the day of final judgment. This demonstrates that even the most severe church discipline is fundamentally an act of love, driven by a desire for the individual's eternal welfare and reconciliation with God.
Literary Devices
Paul employs several literary devices in this verse to convey the gravity and purpose of church discipline. The phrase "deliver such an one unto Satan" functions as a powerful euphemism for excommunication, vividly portraying the spiritual consequences of being cast out of the believing community. It also contains strong symbolism, where "Satan" represents the realm of ungodliness and worldly influence outside the church's protective sphere, and "flesh" symbolizes the sinful human nature. Furthermore, the verse presents a profound paradox: a seemingly destructive act ("destruction of the flesh") is commanded for a redemptive purpose ("that the spirit may be saved"), highlighting the counter-intuitive wisdom of God's ways in bringing about spiritual restoration through painful means.
Theological and Thematic Connections
The instruction in 1 Corinthians 5:5 is a profound theological statement on the nature of sin, the holiness of the church, and God's redemptive purpose even in judgment. It underscores that the church is not merely a social club but a holy community, called to reflect the character of God. Unrepentant sin, particularly grave immorality, defiles the community and must be addressed. However, the ultimate aim of such discipline is always restorative, demonstrating God's deep desire for the salvation and spiritual well-being of the individual, even when it requires painful intervention. This reflects a broader biblical principle that God's discipline, though it may feel harsh at the moment, is intended for our good, leading to righteousness and peace.
Reflection and Application
First Corinthians 5:5 serves as a sobering reminder of the seriousness with which God views sin within His church and the profound importance of maintaining holiness within the believing community. While the specific act of "delivering to Satan" may have been an apostolic directive for a unique context, the underlying principles of church discipline remain critically important for the spiritual health and integrity of the body of Christ today. This verse challenges us to consider our own attitudes towards sin, both individually and corporately. Are we complacent, or do we grieve over unrepentant sin? Do we understand that true love sometimes requires difficult actions for the sake of another's eternal good? The ultimate goal of such discipline is always repentance, restoration, and reconciliation with God and the community, not condemnation or permanent exclusion. It calls us to a posture of both uncompromising holiness and compassionate pursuit of the lost.
Questions for Reflection
FAQ
Does "destruction of the flesh" in 1 Corinthians 5:5 mean physical death?
No, "destruction of the flesh" (Greek: ólethros of sárx) in this context does not primarily refer to physical death. Instead, it signifies the mortification, weakening, or breaking of the power of the sinful nature or carnal desires. Paul often uses "flesh" (sárx) to describe the unredeemed human nature, prone to sin, rather than just the physical body. The intent of the discipline is to allow the individual to experience the harsh consequences of living outside God's protective sphere, leading to the painful exposure and ultimate subjugation of their sinful impulses, so that their spirit might be saved. This aligns with Paul's broader teaching on putting to death the deeds of the body (Romans 8:13).
Does "to deliver such an one unto Satan" imply literal demonic possession?
No, this phrase does not mean that the individual would literally be handed over to demonic possession. Rather, it signifies a formal act of excommunication, removing the unrepentant sinner from the fellowship and spiritual protection of the church community. In the biblical worldview, the world outside the divine covenant community was often seen as the domain of Satan, "the prince of the power of the air" (Ephesians 2:2). By being cast out of the church, the individual is symbolically placed back into the world, where they are more susceptible to the natural consequences of sin and the influence of evil, without the spiritual covering and support of the body of Christ. The severity of this experience is intended to shock them into repentance.
Is church discipline, as described in this verse, still relevant for the church today?
Yes, the principles underlying church discipline in 1 Corinthians 5:5 remain highly relevant for the church today, even if the specific apostolic command to "deliver to Satan" is unique. The core reasons for discipline—maintaining the purity and witness of the church, protecting the flock from harmful influence, and ultimately seeking the repentance and restoration of the erring individual—are timeless. While the process of discipline should always be undertaken with great prayer, humility, and a loving, redemptive heart, the church is still called to address unrepentant sin in its midst to preserve its holiness and effectively represent Christ to the world (1 Peter 1:15-16).
Christ-Centered Fulfillment
First Corinthians 5:5, though describing a severe act of church discipline, finds its ultimate Christ-centered fulfillment in several profound ways. Firstly, the very necessity of such discipline underscores the absolute holiness of God, perfectly embodied in Christ, who "knew no sin" (2 Corinthians 5:21). The church, as Christ's body, is called to reflect this holiness, purging out the "old leaven" of sin to become a "new lump" in Him (1 Corinthians 5:7). Secondly, the redemptive purpose of this discipline—"that the spirit may be saved"—mirrors the very heart of Christ's mission. He came not to condemn the world but to save it (John 3:17), and His ultimate sacrifice on the cross was for the "destruction of the works of the devil" (1 John 3:8) and the mortification of our sinful flesh, enabling us to walk in newness of life (Romans 6:6). Finally, the reference to "the day of the Lord Jesus" points to Christ as the ultimate Judge and Savior. All discipline, all striving for holiness, and all hope for salvation find their culmination in His glorious return, when every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11). Thus, even in the painful act of discipline, the church acts as an instrument of Christ's ongoing work of sanctification and salvation, pointing individuals back to the grace and truth found only in Him.