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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
Two Centuries of Reception
5 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.
And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leaveneth the whole lump."
Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, "Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good? "Let whoever finds pleasure in "glorying in the flesh" see to that.
It remains, therefore, that his meaning was, that that spirit which is accounted to exist in the Church must be presented "saved," that is, untainted by the contagion of impurities in the day of the Lord, by the ejection of the incestuous fornicator; if, that is, he subjoins: "Know ye not, that a little leaven spoileth the savour of the whole lump? " And yet incestuous fornication was not a little, but a large, leaven.
Just as the sin of one person contaminates many, if it is not dealt with once it is known, so also does the sin of the many who know what is happening and either do not turn away from it or pretend that they have not noticed it. Sin does not look like sin if it is not corrected or avoided by anybody.
Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them;
"Your glorying is not good:" signifying that it was they up to the present time who had hindered him from repenting, by taking pride in him. Next he shews that he is taking this step in order to spare not that person only, but also those to whom he writes. To which effect he adds,
"Know ye not, that a little leaven leaveneth the whole lump?" "For," saith he, "though the offence be his, yet if neglected it hath power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults."
In these words he indicates moreover that their struggle and their danger is for the whole Church, not for any one person. For which purpose he needeth also the similitude of the leaven. For "as that," saith he, "though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest."
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Summary
The Apostle Paul confronts the Corinthian church's inappropriate pride and complacency in the face of severe immorality within their community. He issues a stark warning, employing the vivid metaphor of leaven to illustrate how even a small amount of unaddressed sin, like a tiny bit of yeast, can quickly permeate and corrupt the entire spiritual body, undermining its purity and witness. This verse serves as a foundational call to vigilance and corporate responsibility in maintaining the holiness of the church.
Context
Literary Context
This verse is situated within Paul's forceful rebuke of the Corinthian church's tolerance of a scandalous case of incest (specifically mentioned in 1 Corinthians 5:1). Paul expresses astonishment that they are "puffed up" (likely referring to their pride or complacency, perhaps in their spiritual gifts or perceived liberty) rather than grieving and enacting church discipline. The immediate context of 1 Corinthians 5 reveals Paul's command to "deliver such an one unto Satan" (1 Corinthians 5:5) and to "purge out therefore the old leaven" (1 Corinthians 5:7). Thus, 1 Corinthians 5:6 functions as the rhetorical justification for his strong directives, explaining why such drastic action is necessary: because sin, if left unchecked, has a pervasive and corrupting influence on the entire community.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and, notoriously, its widespread immorality and pagan worship, particularly the worship of Aphrodite. The Corinthian believers, many of whom were Gentile converts, were constantly exposed to and influenced by this pervasive culture. Paul's use of the "leaven" metaphor would have resonated deeply with both Jewish and Gentile audiences. For Jews, leaven (yeast) was strongly associated with impurity and was meticulously removed from homes before Passover, symbolizing the purging of sin and corruption (as seen in Exodus 12:15). For Gentiles, while not having the same Passover connection, the concept of a small agent causing a large transformation in dough was universally understood. Paul leverages this common understanding to convey the insidious nature of sin.
Key Themes
This verse powerfully contributes to several overarching themes in 1 Corinthians. Firstly, it underscores the theme of Church Purity and Discipline. Paul insists that the church, as God's holy temple, must actively address and remove sin from its midst to maintain its integrity. Secondly, it highlights the Pervasive Nature of Sin, illustrating how a seemingly isolated sin can metastasize and infect the entire communal body if not confronted. This echoes warnings found elsewhere, such as the danger of false teaching spreading like gangrene (2 Timothy 2:17). Thirdly, it emphasizes Corporate Responsibility, demonstrating that the spiritual health and witness of the entire congregation are affected by the unaddressed sin of even one member. The church cannot boast in its spiritual status while tolerating such grievous sin; true glorying should be in Christ alone and in the holiness He empowers.
Exposition and Analysis
Key Word Analysis
This word refers to a boast (properly, the object; by implication, the act) in a good or a bad sense. In this context, Paul uses it in a negative sense, indicating the Corinthians' inappropriate boasting or pride. Instead of grieving over the sin in their midst, they were exhibiting a misplaced sense of self-satisfaction or spiritual arrogance, which blinded them to the gravity of the situation.
This term refers to ferment (as if boiling up), or yeast. In biblical metaphor, particularly in the New Testament, "leaven" consistently represents a corrupting influence, whether it be sin, wickedness, or false teaching. Its nature is to spread and alter the entire mass it is introduced to.
This word denotes a mass of dough. In this verse, it metaphorically represents the entire community of believers, the church. The image vividly portrays how the corrupting influence of "leaven" (sin) can permeate and affect the "lump" (the entire congregation).
Verse Breakdown
"Your glorying is not good."
Paul directly confronts the Corinthians' attitude. Their "glorying" or boasting, whatever its specific object (perhaps their spiritual gifts, their liberty, or their perceived enlightenment), is utterly inappropriate and morally "not good" (G2570, kalós - not beautiful, valuable, or virtuous) given the scandalous sin they were tolerating. This statement highlights a profound spiritual disconnect: they were proud when they should have been mourning.
"Know ye not that a little leaven leaveneth the whole lump?"
This is a rhetorical question, implying that the answer should be obvious to them. Paul uses a common, well-understood proverb to drive home his point. The "little leaven" represents the single, unaddressed case of immorality (or any unaddressed sin), and the "whole lump" represents the entire church community. The verb "leaveneth" (G2220, zymóō) emphasizes the active, permeating, and transformative power of this corrupting influence. Paul warns that neglecting even a "little" sin will inevitably corrupt the "whole" body.
Literary Devices
Paul masterfully employs several literary devices in this concise verse. The most prominent is Metaphor, where "leaven" is used to represent sin or a corrupting influence. This metaphor vividly illustrates the insidious and pervasive nature of sin, showing how a small amount can silently and effectively spread throughout an entire community, just as yeast permeates a batch of dough. The phrase "Your glorying is not good" is a form of Understatement or Litotes, as Paul is not merely saying their boasting is "not good" but that it is utterly reprehensible and spiritually dangerous in light of the grave sin among them. Finally, the verse concludes with a powerful Rhetorical Question: "Know ye not that a little leaven leaveneth the whole lump?" This question is not posed to elicit information but to make a forceful assertion, challenging the Corinthians' lack of understanding and compelling them to acknowledge a self-evident truth about the spreading nature of sin.
Theological and Thematic Connections
This verse is a profound theological statement on the nature of sin and the holiness required of God's people. It underscores the biblical principle that sin is not merely an individual matter but has corporate implications, affecting the purity and witness of the entire community of faith. Just as ancient Israel was called to be a holy nation, set apart from the surrounding pagan cultures, so too is the church called to be distinct and undefiled. The presence of unaddressed sin, particularly that which is openly tolerated or even boasted about, defiles the corporate body and hinders its ability to reflect Christ's holiness to the world. This imperative for purity is a recurring theme throughout Scripture, emphasizing God's demand for a holy people who reflect His character.
Reflection and Application
Paul's words in 1 Corinthians 5:6 serve as a timeless and urgent call for both individual believers and the church as a whole to exercise spiritual vigilance and integrity. It challenges us to examine our own hearts for any "leaven" of sin—pride, complacency, unconfessed wrongdoing, or unaddressed moral compromise—that might be subtly working to corrupt our spiritual vitality. For the church, it is a powerful reminder of the corporate responsibility to maintain holiness. Tolerating sin, whether out of a misguided sense of grace, fear of confrontation, or sheer indifference, is not benign; it is actively detrimental to the health, witness, and spiritual power of the entire body. True love for one another and for Christ demands that we confront sin with both truth and grace, seeking repentance, restoration, and the purification of the community so that it might truly reflect the glory of God.
Questions for Reflection
FAQ
Why does Paul use the metaphor of leaven to describe sin, and what is its significance?
Paul uses the metaphor of "leaven" (yeast) to describe sin because it perfectly illustrates sin's insidious and pervasive nature. Just as a small amount of yeast can cause an entire batch of dough to rise and change its composition, so too can a seemingly "small" or isolated sin, if left unaddressed, spread its corrupting influence throughout an entire community. This metaphor was particularly potent for his audience, especially those with a Jewish background, who understood leaven's association with impurity and its removal during the Passover celebration (as commanded in Exodus 12:15). For Paul, the significance is clear: sin is not inert; it is an active, spreading agent of corruption that must be dealt with decisively to preserve the holiness and integrity of the church, which is meant to be a pure "lump" for Christ. This warning is echoed in other passages where leaven represents negative influences, such as the "leaven of the Pharisees" (hypocrisy and false teaching) in Matthew 16:6.
Christ-Centered Fulfillment
The warning in 1 Corinthians 5:6 finds its ultimate resolution and fulfillment in the person and work of Jesus Christ. Paul immediately follows this warning by declaring, "For even Christ our passover is sacrificed for us" (1 Corinthians 5:7). This profound theological connection reveals that the imperative to "purge out the old leaven" is not merely a moralistic command but a direct consequence of Christ's atoning sacrifice. As the true Passover Lamb, Jesus offered Himself to cleanse us from the "leaven" of sin and wickedness, making us unleavened, holy, and acceptable to God. His blood purifies our consciences from dead works to serve the living God (Hebrews 9:14). Therefore, our call to purity and to confront sin in the church is a response to the perfect purity and sacrifice of Christ. He died not only to forgive our individual sins but to sanctify and cleanse His church, presenting her to Himself "without spot or wrinkle or any such thing, but that she should be holy and blameless" (Ephesians 5:25-27). The "new lump" (the church) is made unleavened and holy by virtue of its union with Christ, the sinless One, empowering believers to live out the practical implications of His redemptive work by actively removing anything that would corrupt His body.