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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Blames them for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and delivered to Satan, ver. 1-6. II. He exhorts them to Christian purity, by purging out the old leaven, ver. 7, 8. And, III. Directs them to shun even the common conversation of Christians who were guilty of any notorious and flagitious wickedness, ver. 9 to the end.
Adam Clarke: Commentary on the Bible - 1831
Account of the incestuous person, or of him who had married his father's wife, Co1 5:1. The apostle reproves the Corinthians for their carelessness in this matter, and orders them to excommunicate the transgressor, Co1 5:2-5. They are reprehended for their glorying, while such scandals were among them, Co1 5:6. They must purge out the old leaven, that they may properly celebrate the Christian passover, Co1 5:7-9. They must not associate with any who, professing the Christian religion, were guilty of any scandalous vice, and must put away from them every evil person, Co1 5:10-13.
Albert Barnes: Notes on the Bible - 1834
5:0: This chapter is entirely occupied with a notice of an offence which existed in the church at Corinth and with a statement of the measures which the apostle expected them to pursue in regard to it. Of the existence of this offence he had been informed, probably by "those of the house of Chloe," Co1 1:11, and there is reason to suppose that they had not even alluded to it in the letter which they had sent to him asking advice; see Co1 7:1; compare the Introduction. The apostle Co1 5:1 reproves them for tolerating a species of licentiousness which was not tolerated even by the pagans; he reproves them Co1 5:2 for being puffed up with pride even while this scandal existed in their church; he ordered them immediately to purify the church by removing the incestuous person Co1 5:4-5; and exhorted them to preserve themselves from the influence which a single corrupt person might have, operating like leaven in a mass; Co1 5:6-7. Then, lest they should mistake his meaning, and suppose that by commanding them not to keep company with licentious persons Co1 5:9, he meant to say, that they should withdraw from all contact with the pagans who were known to be idolaters and corrupt, he says that that former command was not designed to forbid all contact with them, Co1 5:9-12; but that he meant his injunction now to extend particularly to such as were professed members of the church; that they were not to cut off all contact with society at large because it was corrupt; that if any person professed to be a Christian and yet was guilty of such practices they were to disown him Co1 5:11; that it was not his province, nor did he assume it, to judge the pagan world which was without the church Co1 5:12; but that this was entirely consistent with the view that he had a right to exercise discipline within the church, on such as professed to be Christians; and that therefore, they were bound to put away that wicked person.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 5:1, The incestuous person, Co1 5:6, is cause rather of shame unto them than of rejoicing; Co1 5:7, The old leaven is to be purged out; Co1 5:10, Hienous offenders are to be shamed and avoided.
Geneva 1599
It is (1) 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.
(1) They are greatly to be reprehended who by allowing wickedness, set forth the Church of God to be mocked and scorned by infidels.
John Gill
INTRODUCTION TO 1 CORINTHIANS 5
In this chapter the apostle blames the Corinthians for conniving at a sin committed by one of their members; declares what he was determined to do, and what should be done by them in this case; and in general advises to shun conversation with wicked men; in 1Cor 5:1 mention is made of the sin committed by one among themselves, and which was publicly known, and commonly talked of; and which in general was fornication, and particularly incest, a man lying with his father's wife; and which is aggravated by its being what was not named, or could not be named among any virtuous persons among the Gentiles without offence: and yet the members of this church, at least the majority of them, were unconcerned at it, and were so far from mourning over it, and taking any step to remove the person from them that had done it, that they were swelled with pride, and gloried on account of their gifts, and perhaps on account of this man, who had committed the iniquity, 1Cor 5:2. This affair being related to the apostle, though at a distance; and he well knowing all things concerning it, as though he was present, resolved what should be done in this case by himself, 1Cor 5:3 and that was to deliver the man to Satan, in the name, and with the power and authority of Christ, when the members of this church were gathered together, and his Spirit with them; the end of which was for the destruction of the man's body, and the salvation of his soul, 1Cor 5:4 and then the apostle returns to blame them for their glorying in men, and in external gifts, and pleading these as a reason why the man should be continued, and not removed from them; not considering the danger they were exposed to, and which he illustrates by the simile of leaven, a little of which affects the whole lump: suggesting thereby the danger they were in by continuing such a wicked person among them, 1Cor 5:6 wherefore pursuing, the same metaphor, taken from the Jewish passover, he exhorts to remove from them the man that had sinned, as the Jews at the passover removed the leaven out of their houses; that so they might appear to be a church renewed, and purged, and clear of leaven, keeping the true and spiritual passover, which they were under obligation to do, since Christ, the antitype of the passover, was sacrificed for them, 1Cor 5:7 wherefore it became them to keep the feast of the Lord's supper; and indeed, to have the whole course of their conversation so ordered, as to avoid sin and sinners, and to behave in truth and uprightness, 1Cor 5:8 when the apostle goes on to put them in mind of what he had formerly written unto them, as suitable to the present case, which was, that they should not keep company with wicked men, particularly with fornicators, such as this man, though in a more heinous manner, 1Cor 5:9 and explains what was his meaning; not that they were to have no manner of conversation with persons of such a character, and of such like evil characters, in things of a civil nature, for then there would be no living in the world, 1Cor 5:10. But his sense was, that they should keep no company with persons guilty of the sins mentioned, who bore the name of Christian brethren, and were members of the same church state with them, from whose communion they ought to be removed; and indeed, so much familiarity with them should not be indulged, as even to eat with them, 1Cor 5:11. The reason of this difference, which he made between wicked men, who were not members of the church, and those that were, is because he had nothing to do, nor they neither, with them that were without the church, as it was their business only to take cognizance of them that were within, 1Cor 5:12 but neither of them had anything to do, to judge and censure those that did not belong to the church, but should leave them to God, the righteous Judge; and then closes all, 1Cor 5:13 with what he had chiefly in view throughout the whole chapter, and that is, that they would remove from their communion the wicked person who had been guilty of the sin first mentioned.
John Wesley
Fornication - The original word implies criminal conversation of any kind whatever. His father's wife - While his father was alive.
Robert Jamieson, A. R. Fausset and David Brown
THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Cor 5:1-13)
commonly--rather, "actually" [ALFORD]. Absolutely [BENGEL]. "It is reported," implies, that the Corinthians, though they "wrote" (1Cor 7:1) to Paul on other points, gave him no information on those things which bore against themselves. These latter matters reached the apostle indirectly (1Cor 1:11).
so much as named--The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) hath (in concubinage) his father's wife," that is, his stepmother, while his father is still alive (2Cor 7:12; compare Lev 18:8). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare 1Cor 5:12-13). ALFORD thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.
5:15:1: Բնաւ՝ եւ անուանի՞ իսկ ՚ի ձեզ ընդէ՛ր պոռնկութիւն, եւ այնպիսի պոռնկութիւն՝ որ ո՛չ եւ ՚ի հեթանոսս, որպէս թէ զկի՛ն հօր իւրոյ ունել[3695]։ [3695] Ոմանք. Որ եւ ո՛չ ՚ի հեթանոսս։ Ոսկան. Հօր իւրոյ ոք ունիլ։
1 Ներկայումս լսում ենք, թէ պոռնկութիւն կայ ձեր մէջ, եւ այնպիսի պոռնկութիւն, որ հեթանոսների մէջ իսկ չկայ, որպէս թէ մէկն ապրի իր հօր կնոջ հետ[36]:[36] Երկրորդ Օրէնք 22. 30:
5 Առ հասարակ կը լսուի թէ ձեր մէջ պոռնկութիւն կայ եւ այնպիսի պոռնկութիւն՝ որ հեթանոսներուն մէջ ալ չկայ*, որպէս թէ մէկը իր խորթ մայրը կ’ունենայ։
Բնաւ եւ անուանի իսկ ի ձեզ [23]ընդէ՞ր պոռնկութիւն, եւ այնպիսի պոռնկութիւն` որ ոչ եւ ի հեթանոսս, որպէս թէ զկին հօր իւրոյ ունել:

5:1: Բնաւ՝ եւ անուանի՞ իսկ ՚ի ձեզ ընդէ՛ր պոռնկութիւն, եւ այնպիսի պոռնկութիւն՝ որ ո՛չ եւ ՚ի հեթանոսս, որպէս թէ զկի՛ն հօր իւրոյ ունել[3695]։
[3695] Ոմանք. Որ եւ ո՛չ ՚ի հեթանոսս։ Ոսկան. Հօր իւրոյ ոք ունիլ։
1 Ներկայումս լսում ենք, թէ պոռնկութիւն կայ ձեր մէջ, եւ այնպիսի պոռնկութիւն, որ հեթանոսների մէջ իսկ չկայ, որպէս թէ մէկն ապրի իր հօր կնոջ հետ[36]:
[36] Երկրորդ Օրէնք 22. 30:
5 Առ հասարակ կը լսուի թէ ձեր մէջ պոռնկութիւն կայ եւ այնպիսի պոռնկութիւն՝ որ հեթանոսներուն մէջ ալ չկայ*, որպէս թէ մէկը իր խորթ մայրը կ’ունենայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:11: Есть верный слух, что у вас [появилось] блудодеяние, и притом такое блудодеяние, какого не слышно даже у язычников, что некто [вместо] [жены] имеет жену отца своего.
5:1  ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν.
5:1. Ὅλως (Unto-whole) ἀκούεται (it-be-heard) ἐν (in) ὑμῖν (unto-ye) πορνεία, (a-harloting-of,"καὶ (and) τοιαύτη (the-one-unto-the-one-this) πορνεία (a-harloting-of) ἥτις (which-a-one) οὐδὲ (not-moreover) ἐν (in) τοῖς (unto-the-ones) ἔθνεσιν, (unto-nations,"ὥστε (as-also) γυναῖκά (to-a-woman) τινα (to-a-one) τοῦ (of-the-one) πατρὸς (of-a-father) ἔχειν. (to-hold)
5:1. omnino auditur inter vos fornicatio et talis fornicatio qualis nec inter gentes ita ut uxorem patris aliquis habeatIt is absolutely heard that there is fornication among you and such fornication as the like is not among the heathens: that one should have his father's wife.
1. It is actually reported that there is fornication among you, and such fornication as is not even among the Gentiles, that one hath his father’s wife.
5:1. Above all else, it is being said that there is fornication among you, even fornication of a such kind that is not among the Gentiles, so that someone would have the wife of his father.
5:1. 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.
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:

1: Есть верный слух, что у вас [появилось] блудодеяние, и притом такое блудодеяние, какого не слышно даже у язычников, что некто [вместо] [жены] имеет жену отца своего.
5:1  ὅλως ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐδὲ ἐν τοῖς ἔθνεσιν, ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν.
5:1. omnino auditur inter vos fornicatio et talis fornicatio qualis nec inter gentes ita ut uxorem patris aliquis habeat
It is absolutely heard that there is fornication among you and such fornication as the like is not among the heathens: that one should have his father's wife.
5:1. Above all else, it is being said that there is fornication among you, even fornication of a such kind that is not among the Gentiles, so that someone would have the wife of his father.
5:1. 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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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Есть верный слух - правильнее: вообще слышно... - Не слышно даже у язычников. Закон Моисеев под угрозой смертной казни запрещал жениться на мачехе (Лев XVIII:8). Римский закон также не дозволял этого [См. Dobschutz. Urchristl. Ehe. S. 269: и сл.]. Таким образом коринфский кровосмесник взял себе свою мачеху в сожительницы без всякого законного освящения. Так как Ап. осуждает только одного кровосмесника, оставляя без наказания его мачеху, то вероятнее считать ее язычницей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
A Case of Gross Criminality; Christian Purity.A. D. 57.
1 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. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

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, v. 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 vitâ 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 (v. 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 (v. 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 (v. 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, 1 Tim. v. 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, v. 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 2 Cor. xii. 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.
Adam Clarke: Commentary on the Bible - 1831
5:1: There is fornication among you - The word πορνεια, which we translate fornication in this place, must be understood in its utmost latitude of meaning, as implying all kinds of impurity; for, that the Corinthians were notoriously guilty of every species of irregularity and debauch, we have already seen; and it is not likely that in speaking on this subject, in reference to a people so very notorious, he would refer to only one species of impurity, and that not the most flagitious.
That one should have his father's wife - Commentators and critics have found great difficulties in this statement. One part of the case is sufficiently clear, that a man who professed Christianity had illegal connections with his father's wife; but the principal question is, was his father alive or dead? Most think that the father was alive, and imagine that to this the apostle refers, Co2 7:12, where, speaking of the person who did the wrong, he introduces also him who had suffered the wrong; which must mean the father and the father then alive. After all that has been said on this subject, I think it most natural to conclude that the person in question had married the wife of his deceased father, not his own mother, but stepmother, then a widow.
This was a crime which the text says was not so much as named among the Gentiles; the apostle must only mean that it was not accredited by them, for it certainly did often occur: but by their best writers who notice it, it was branded as superlatively infamous. Cicero styles it, scelus incredibile et inauditum, an incredible and unheard of wickedness; but it was heard of and practised; and there are several stories of this kind in heathen authors, but they reprobate not commend it. The word ονομαζεται, named, is wanting in almost every MS. and version of importance, and certainly makes no part of the text. The words should be read, and such fornication as is not amongst the Gentiles, i.e., not allowed. Some think that this woman might have been a proselyte to the Jewish religion from heathenism; and the rabbins taught that proselytism annulled all former relationship, and that a woman was at liberty in such a case to depart from an unbelieving husband, and to marry even with a believing son, i.e., of her husband by some former wife.
Albert Barnes: Notes on the Bible - 1834
5:1: It is reported - Greek It is heard. There is a rumor. That rumor had been brought to Paul, probably by the members of the family of Chloe, Co1 1:11.
Commonly - Ὅλως Holō s. Everywhere. It is a matter of common fame. It is so public that it cannot be concealed; and so certain that it cannot be denied. This was all offence, he informs us, which even the pagan would not justify or tolerate; and, therefore, the report had spread not only in the churches, but even among the pagan, to the great scandal of religion - When a report obtains such a circulation, it is certainly time to investigate it, and to correct the evil.
That there is fornication - See the note at Act 15:20. The word is here used to denote incest, because the apostle immediately explains the nature of the offence.
And such fornication ... - An offence that is not tolerated or known among the pagan. This greatly aggravated the offence, that in a Christian church a crime should be tolerated among its members which even gross pagans would regard with abhorrence. That this offence was regarded with abhorrence by even the pagans has been abundantly proved by quotations from classic writers. See Wetstein, Bloomfield, and Whitby. Cicero says of the offence, expressly, that "it was an incredible and unheard of crime." Pro Cluen. 5. 6 - When Paul says that it was not "so much as named among the Gentiles," he doubtless uses the word (ὀνομάζεται onomazetai) in the sense of "named with approbation, tolerated," or "allowed." The crime was known in a few instances, but chiefly of those who were princes and rulers; but it was no where regarded with approbation, but was always treated as abominable wickedness. All that the connection requires us to understand by the word "named" here is, that it was not tolerated or allowed; it was treated with abhorrence, and it was therefore, more scandalous that it was allowed in a Christian church - Whitby supposes that this offence that was tolerated in the church at Corinth gave rise to the scandals that were circulated among the pagan respecting the early Christians, that they allowed of licentious contact among the members of their churches. This reproach was circulated extensively among the pagan, and the primitive Christians were at much pains to refute it.
That one should have - Probably as his wife; or it may mean simply that he had criminal contact with her. Perhaps some man had parted with his wife, on some account, and his son had married her, or maintained her for criminal contact. It is evident from Co2 7:12, that the person who had suffered the wrong, as well as he who had done it, was still alive - Whether this was marriage or concubinage, has been disputed by commentators, and it is not possible, perhaps, to determine. See the subject discussed in Bloomfield.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: reported: Co1 1:11; Gen 37:2; Sa1 2:24
fornication: Co1 5:11, Co1 6:9, Co1 6:13, Co1 6:18; Act 15:20, Act 15:29; Co2 12:21; Gal 5:19; Eph 5:3; Col 3:5; Th1 4:7; Rev 2:21, Rev 21:8
and: Jer 2:33; Eze 16:47, Eze 16:51, Eze 16:52
that one: Gen 35:22, Gen 49:4; Lev 18:8, Lev 20:11; Deu 22:30, Deu 27:20; Sa2 16:22, Sa2 20:3; Ch1 5:1; Eze 22:10; Amo 2:7; Co2 7:12
John Gill
It is reported commonly that there is fornication among you,.... The apostle having reproved the Corinthians for their schisms and divisions about their ministers, proceeds to charge them with immoralities committed among them, and which were connived at, and took no notice of by them; and particularly a very notorious one, which he here mentions with its aggravated circumstances. It was done among them; not only by one of their citizens, nor merely by one of their hearers, but by one of their members, and so was cognizable by them as a church; for though they had nothing to do with them that were without, yet they were concerned with them that were within: this was a public offence; it was known by everyone, and it was in everybody's mouth; it was heard in all companies; it was "commonly", "universally" talked of, and reported; it was generally known at Corinth, and in all Achaia, so that the church could not plead ignorance, nor could they be excused from blame in not as publicly declaring their abhorrence of the fact, as it was committed, which was fornication: fornication, "generally" taken, might be committed among them in all the branches of it, as that may include simple fornication, adultery, incest, and all acts of uncleanness; wherefore the apostle proceeds to describe that particular instance of fornication, that one of their members was guilty of:
and such fornication as is not so much as named among the Gentiles, that one should have his father's wife; not but that such unnatural copulations were practised, as among the Indians, Moors, Bactrians, Ethiopians, Medes, and Persians, as reported by sundry writers (y); and among the Arabians, before prohibited by Mahomet (z); but then such marriages and mixtures were not allowed of among the more civil and cultivated nations, as the Grecians and Romans, and never mentioned but with detestation and abhorrence: and if this man was a Jew, it was an aggravation of his sin, that he should be guilty of a crime decried by the Gentiles, as well as it was a violation of a known law of God given to the Jews, Lev 18:7 and, according to the Jewish writers (a), such a man was doubly guilty: their canon is,
"ba tva le abh he that lies with his father's wife is guilty, on account of her being his father's wife, and on account of her being another man's wife, whether in his father's life time, or after his death, and whether espoused or married;''
and such an one was to be stoned. Of this kind was this man's crime; he had his father's wife, not his own mother, but his stepmother; for there is a distinction between a mother and a father's wife, as in the above canon.
"These are to be stoned, he that lies with his mother, or with his father's wife.''
Whether this man had married his father's wife, or kept her as his concubine, continuing in an incestuous cohabitation with her, is not certain, and whether his father was dead or living; which latter seems to be the case from 2Cor 7:12 his iniquity was abominable and intolerable, and by no means to be winked at in church of Christ.
(y) Alex. ab Alex. Genial. Dier. l. 1. c. 24. Curtius, l. 8. c. 2. Philo, de special. leg. p. 77. 8. Tertul. Apolog. c. 9. Min. Foelix, p. 34. Clement. Alex. Paedagog. p. 109. Origen. contr. Cels. l. 6. p. 331. Hieron. adv. Jovin. l. 2. fol. 26. (z) Koran, c. 4. Vid. Pocock. spec, Arab. Hist p. 337, 338. (a) Misn. Sanhedrin, c. 7. sect. 4.
5:25:2: Եւ դուք հպարտացեա՛լ էք. եւ ո՛չ առաւել զգացարուք, զի բարձցի՛ ՚ի միջո՛յ ձերմէ՝ որ զգործն զայն գործեաց[3696]։ [3696] Օրինակ մի ընդ Ոսկանայ. Առաւել սգացա՛՛։
2 Եւ դուք հպարտանում էք. աւելին. չէք էլ սգում, որպէսզի վերանար ձեր միջից նա, ով այդ արարքը կատարեց.
2 Ու դուք հպարտացեր էք, փոխանակ սուգ ընելու, որ ձեր մէջէն վերցուի այս բանը։
Եւ դուք հպարտացեալ էք, եւ ոչ առաւել սգացարուք, զի բարձցի ի միջոյ ձերմէ որ զգործն զայն գործեաց:

5:2: Եւ դուք հպարտացեա՛լ էք. եւ ո՛չ առաւել զգացարուք, զի բարձցի՛ ՚ի միջո՛յ ձերմէ՝ որ զգործն զայն գործեաց[3696]։
[3696] Օրինակ մի ընդ Ոսկանայ. Առաւել սգացա՛՛։
2 Եւ դուք հպարտանում էք. աւելին. չէք էլ սգում, որպէսզի վերանար ձեր միջից նա, ով այդ արարքը կատարեց.
2 Ու դուք հպարտացեր էք, փոխանակ սուգ ընելու, որ ձեր մէջէն վերցուի այս բանը։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: И вы возгордились, вместо того, чтобы лучше плакать, дабы изъят был из среды вас сделавший такое дело.
5:2  καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας;
5:2. καὶ (And) ὑμεῖς (ye) πεφυσιωμένοι ( having-had-come-to-be-en-puff-belonged ) ἐστέ, (ye-be,"καὶ (and) οὐχὶ (unto-not) μᾶλλον (more-such) ἐπενθήσατε, (ye-mourned-unto,"ἵνα (so) ἀρθῇ (it-might-have-been-lifted) ἐκ (out) μέσου (of-middle) ὑμῶν (of-ye) ὁ (the-one) τὸ (to-the-one) ἔργον (to-a-work) τοῦτο (to-the-one-this) πράξας; (having-practiced)
5:2. et vos inflati estis et non magis luctum habuistis ut tollatur de medio vestrum qui hoc opus fecitAnd you are puffed up and have not rather mourned: that he might be taken away from among you that hath done this thing.
2. And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.
5:2. And yet you are inflated, and you have not instead been grieved, so that he who has done this thing would be taken away from your midst.
5:2. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you:

2: И вы возгордились, вместо того, чтобы лучше плакать, дабы изъят был из среды вас сделавший такое дело.
5:2  καὶ ὑμεῖς πεφυσιωμένοι ἐστέ, καὶ οὐχὶ μᾶλλον ἐπενθήσατε, ἵνα ἀρθῇ ἐκ μέσου ὑμῶν ὁ τὸ ἔργον τοῦτο πράξας;
5:2. et vos inflati estis et non magis luctum habuistis ut tollatur de medio vestrum qui hoc opus fecit
And you are puffed up and have not rather mourned: that he might be taken away from among you that hath done this thing.
5:2. And yet you are inflated, and you have not instead been grieved, so that he who has done this thing would be taken away from your midst.
5:2. And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И вы возгордились. Если бы Коринфские христиане представляли из себя тесную общину, в которой хранилось бы нерушимо понятие о высоком, святом своем назначении, то они, без сомнения, узнавши о таком проступке одного их своих собратий, тотчас бы облеклись в траур, как делает семья при потере своего главы. Но они настолько были увлечены мнением о своих совершенствах, что на такой случай не обратили внимания! - Дабы изъят был... этот результат, очевидно, стоял вне зависимости от решения самих коринфян и, след., тут Ап. разумеет не простое церковное отлучение. Тот, кто должен устранить кровосмесника, есть, по мысли Павла, Сам Бог, Который, конечно, на скорбные просьбы об изъятии из их среды преступника ответил бы так же, как тогда, когда совершил Свой Суд, после речи Петра, над Ананией и Сапфирою. Глагол изъять(aΐrein) в В. Завете употребляется иногда для обозначения смертной казни над преступниками закона (Втор XXI:19).
Adam Clarke: Commentary on the Bible - 1831
5:2: Ye are puffed up - Ye are full of strife and contention relative to your parties and favourite teachers, and neglect the discipline of the Church. Had you considered the greatness of this crime, ye would have rather mourned, and have put away this flagrant transgressor from among you.
Taken away from among you - Ἱνα εξαρθη εκ μεσου υμων. This is supposed by some to refer to the punishment of death, by others to excommunication. The Christian Church was at this time too young to have those forms of excommunication which were practised in succeeding centuries. Probably no more is meant than a simple disowning of the person, accompanied with the refusal to admit him to the sacred ordinances, or to have any intercourse or connection with him.
Albert Barnes: Notes on the Bible - 1834
5:2: And ye are puffed up - See the note at Co1 4:18. You are filled with pride, and with a vain conceit of your own wisdom and purity, notwithstanding the existence of this enormous wickedness in your church. This does not mean that they were puffed up, or proud on account of the existence of this wickedness, but they were filled with pride notwithstanding, or in spite of it. They ought to have been a humbled people. They should have mourned; and should have given their first attention to the removal of the evil. But instead of this, they had given indulgence to proud feeling, and had become elated with a vain confidence in their spiritual purity. People are always elated and proud when they have the least occasion for it.
And have not rather mourned ... - Have not rather been so afflicted and troubled as to take the proper means for removing the offence. The word "mourn" here is taken in that large sense. Ye have not been "so much" afflicted - so troubled with the existence of this wickedness, as to take the proper measures to remove the offender - Acts of discipline in the church should always commence with mourning that there is occasion for it. It should not be anger, or pride, or Rev_enge, or party feeling, which prompt to it. It should be deep grief that there is occasion for it; and tender compassion for the offender.
Might be taken away - By excommunication. He should not, while he continues in this state, be allowed to remain in your communion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: ye are: Co1 5:6, Co1 4:6-8, Co1 4:18
mourned: Num 25:6; Kg2 22:19; Ezr 9:2-6, Ezr 10:1-6; Psa 119:136; Jer 13:17; Eze 9:4, Eze 9:6; Co2 7:7, Co2 7:9-11, Co2 12:21
might: Co1 5:5, Co1 5:7, Co1 5:13; Rev 2:20-22
Geneva 1599
(2) And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
(2) There are none more proud than they that least know themselves.
John Gill
And ye are puffed up,.... Either with the gifts, learning, and eloquence of their preachers, and particularly of this man, who, by some, is thought to be one of their teachers; and though he was guilty of so foul a crime, yet they still applauded him, and cried him up for a wonderful preacher: or one party was puffed up against another; that which was opposite to the party this man belonged to, boasting over the other as free from the scandal that was exposed unto; or the other were puffed up with their lenity and forbearance, boasting of it as an act of humanity and good nature, and an instance of charity, showing that they were not severe upon one another, for mistakes in life: or else were puffed up and gloried in the thing itself, as an instance of Christian liberty, and their freedom from the law, through a sad mistake of it; and in which they might be strengthened by a notion of the Jews, that it was lawful for proselyted Gentiles to do such things, for so says Maimonides (b).
"The sentence of the law is, that it is free for a Gentile , "to marry his mother", or his sister that are made proselytes; but the wise men forbid this thing, that they may not say we are come from a holiness that is heavy, to one that is light.''
But this writer concludes that a proselyte might marry his father's brother's wife, and his father's wife; and so says his commentator (c), and observes, that it was the opinion of R. Akiba, which Rabbi was contemporary with the Apostle Paul: so that this notion prevailed in his days, and does in some measure account for the commission of such a sin by a church member, and the church's negligence about it:
and have not rather mourned; not only personally, and separately, but as a body; they ought to have met together as a church, and humbled themselves before God for this scandalous iniquity done in the midst of them, and pray unto him,
that he that hath done this deed might be taken away from among you; not by excommunication, for that they could and ought to have done themselves; but by the immediate hand of God, inflicting some visible punishment, and taking him away by an untimely death, which the Jews call "cutting off", by the hand of God; and such a punishment, they say, this crime deserved; according to them, there were six and thirty cuttings off in the law, or so many things which deserved death by the hand of God; and the two first that are mentioned are these, he that lies with his mother or with his father's wife (d).
(b) Hilchot lssure Bia, c. 14. sect. 12, 13. (c) Auctor Ceseph Misna in ib. (d) Misn. Ceritot, c. 1. sect. 1.
John Wesley
Are ye puffed up? Should ye not rather have mourned - Have solemnly humbled yourselves, and at that time of solemn mourning have expelled that notorious sinner from your communion?
Robert Jamieson, A. R. Fausset and David Brown
puffed up--with your own wisdom and knowledge, and the eloquence of your favorite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the incest. Paul mourned because they did not mourn (2Cor 2:4). We ought to mourn over the transgressions of others, and repent of our own (2Cor 12:21) [BENGEL].
that--ye have not felt such mourning as would lead to the result that, &c.
taken away from among you--by excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles (2Cor 2:5-10). Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a lighter and heavier form: the latter an utter separation from church fellowship and the Lord's house, the former exclusion from the Lord's Supper only but not from the Church.
5:35:3: Զի ես թէպէտ եւ մարմնով մեկուսի՛ եմ, սակայն հոգւով մե՛րձ եմ. բայց արդէն իսկ իբրեւ ՚ի մօտո՛յ ընտրեցի. զայն որ այնպէ՛սն գործեաց[3697]. [3697] Օրինակ մի. Թէպէտ մարմնով... այլ հոգւով մերձ։
3 ես, թէպէտեւ մարմնով հեռու եմ, բայց հոգով՝ մօտ. իսկ ես, որպէս թէ մօտ լինէի, դատեցի նրան, որ այդպիսի բան գործեց, -
3 Վասն զի թէպէտ ես մարմնով հեռու եմ, բայց հոգիով ներկայ եմ. ուստի հիմա որպէս թէ ներկայ ըլլալով՝ որոշեցի որ այս բանը ընողը,
Զի ես թէպէտ եւ մարմնով մեկուսի եմ, սակայն հոգւով մերձ եմ. բայց արդէն իսկ իբրեւ ի մօտոյ ընտրեցի, զայն որ այնպէսն գործեաց:

5:3: Զի ես թէպէտ եւ մարմնով մեկուսի՛ եմ, սակայն հոգւով մե՛րձ եմ. բայց արդէն իսկ իբրեւ ՚ի մօտո՛յ ընտրեցի. զայն որ այնպէ՛սն գործեաց[3697].
[3697] Օրինակ մի. Թէպէտ մարմնով... այլ հոգւով մերձ։
3 ես, թէպէտեւ մարմնով հեռու եմ, բայց հոգով՝ մօտ. իսկ ես, որպէս թէ մօտ լինէի, դատեցի նրան, որ այդպիսի բան գործեց, -
3 Վասն զի թէպէտ ես մարմնով հեռու եմ, բայց հոգիով ներկայ եմ. ուստի հիմա որպէս թէ ներկայ ըլլալով՝ որոշեցի որ այս բանը ընողը,
zohrab-1805▾ eastern-1994▾ western am▾
5:33: А я, отсутствуя телом, но присутствуя [у вас] духом, уже решил, как бы находясь у вас: сделавшего такое дело,
5:3  ἐγὼ μὲν γάρ, ἀπὼν τῶ σώματι παρὼν δὲ τῶ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον
5:3. Ἐγὼ (I) μὲν (indeed) γάρ, (therefore,"ἀπὼν (being-off) τῷ (unto-the-one) σώματι (unto-a-body) παρὼν (being-beside) δὲ (moreover) τῷ (unto-the-one) πνεύματι, (unto-a-currenting-to,"ἤδη (which-then) κέκρικα (I-had-come-to-separate) ὡς (as) παρὼν (being-beside) τὸν (to-the-one) οὕτως (unto-the-one-this) τοῦτο (to-the-one-this) κατεργασάμενον ( to-having-down-worked-to ,"
5:3. ego quidem absens corpore praesens autem spiritu iam iudicavi ut praesens eum qui sic operatus estI indeed, absent in body but present in spirit, have already judged, as though I were present, him that hath so done,
3. For I verily, being absent in body but present in spirit, have already, as though I were present, judged him that hath so wrought this thing,
5:3. Certainly, though absent in body, I am present in spirit. Thus, I have already judged, as if I were present, him who has done this.
5:3. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,
For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed:

3: А я, отсутствуя телом, но присутствуя [у вас] духом, уже решил, как бы находясь у вас: сделавшего такое дело,
5:3  ἐγὼ μὲν γάρ, ἀπὼν τῶ σώματι παρὼν δὲ τῶ πνεύματι, ἤδη κέκρικα ὡς παρὼν τὸν οὕτως τοῦτο κατεργασάμενον
5:3. ego quidem absens corpore praesens autem spiritu iam iudicavi ut praesens eum qui sic operatus est
I indeed, absent in body but present in spirit, have already judged, as though I were present, him that hath so done,
5:3. Certainly, though absent in body, I am present in spirit. Thus, I have already judged, as if I were present, him who has done this.
5:3. For I verily, as absent in body, but present in spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Равнодушию коринфских христиан к страшному греху их собрата Ап. противопоставляет свое строгое отношение. Хотя он был далеко, но духом пребывал с ними и потому совершившееся в Коринфе так возмутило его, что он решил, как имеющий право решать судьбу кровосмесника.
Adam Clarke: Commentary on the Bible - 1831
5:3: Absent in body, but present in spirit - Perhaps St. Paul refers to the gift of the discernment of spirits, which it is very likely the apostles in general possessed on extraordinary occasions. He had already seen this matter so clearly, that he had determined on that sort of punishment which should be inflicted for this crime.
Albert Barnes: Notes on the Bible - 1834
5:3: For I verily - But I, whatever it may cost me; however you may esteem my interference; and whatever personal ill-will may be the result toward me, have adjudged this case to be so flagrant as to demand the exercise of discipline, and since the church to whom it belongs have neglected it, I use the authority of an apostle, and of a spiritual father, in directing it to take place. This was not a formal sentence of excommunication; but it was the declared opinion of an apostle that such a sentence should be passed, and an injunction on the church to exercise this act of discipline.
As absent in body - Since I am not personally present with you, I express my opinion in this manner. I am absent in body from you, and cannot, therefore, take those steps in regard to it which I could were I present.
But present in spirit - My heart is with you; my feelings are with you; I have a deep and tender interest in the case; and I judge as if I were personally present. Many suppose that Paul by this refers to a power which was given to the apostles, though at a distance, to discern the real circumstances of a case by the gift of the Spirit. Compare Col 2:5; Kg2 5:26; Kg2 6:12. (Whitby, Doddridge, etc.) But the phrase does not demand this interpretation. Paul meant, probably, that though he was absent, yet his mind and attention had been given to this subject; he felt as deeply as though he were present, and would act in the same way. He had, in some way, been fully apprized of all the circumstances of the case, and he felt it to be his duty to express his views on the subject.
Have judged already - Margin, "Determined" κέκρικα kekrika. I have made up my mind; have decided, and do decide. That is, he had determined what ought to be done in the case. It was a case in which the course which ought to be pursued was plain, and on this point his mind was settled. What that course should be he states immediately.
As though I were present - As though I had a personal knowledge of the whole affair, and were with you to advise - We may be certain that Paul had the fullest information as to this case; and that the circumstances were well known. Indeed, it was a case about the facts of which there could be no doubt. They were everywhere known Co1 5:1, and there was no need, therefore, to attempt to establish them by formal proof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: as absent: Co2 10:1, Co2 10:11, Co2 13:2; Col 2:5; Th1 2:17
judged: or, determined
Geneva 1599
(3) For I verily, as absent in body, but present in (a) spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,
(3) Excommunication ought not to be committed to one man's power, but must be done by the authority of the whole congregation, after the matter is diligently examined.
(a) In mind, thought, and will.
John Gill
For I verily, as absent in body,.... As he really was, being now at Philippi, if any dependence is to be had upon the subscription of this epistle; or rather at Ephesus; however, wherever he was, it is certain he was not at Corinth:
but present in spirit; in his affection to them, care of them, and concern for their good, and the glory of God:
have judged already; he had considered of the matter, thought very deliberately about it, and was now come to a point, to a determination concerning it, what to do in it:
as though I were present; upon the spot, in person, to do what he had resolved upon:
to him that hath so done this deed; this infamous one, and in so scandalous a manner, and which was continued in: what that was which the apostle, upon mature deliberation and judgment, determined to do with this wicked man, is expressed in 1Cor 5:5 which is to be connected with this, the whole fourth verse being to be read in a parenthesis, and that was to deliver him to Satan.
John Wesley
I verily, as present in spirit - Having a full (it seems, a miraculous) view of the whole fact. Have already, as if I were actually present, judged him who hath so scandalously done this.
Robert Jamieson, A. R. Fausset and David Brown
as absent--The best manuscripts read, "being absent."
present in spirit-- (4Kings 5:26; Col 2:5).
so done--rather, "perpetrated," as the Greek word here is stronger than that for "done" in 1Cor 5:2. "So," that is, so scandalously while called a brother.
5:45:4: յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, ժողովել ձեզ ՚ի միասին, եւ իմոյ հոգւոյս՝ զօրութեամբն հանդերձ Տեառն մերոյ Յիսուսի Քրիստոսի[3698], [3698] Ոմանք. Եւ իմով հոգւոյս զօրութեամբ։
4 յանուն մեր Տէր Յիսուս Քրիստոսի, երբ դուք եւ իմ հոգին միասին կը հաւաքուէք մեր Տէր Յիսուս Քրիստոսի զօրութեամբ հանդերձ, -
4 Երբ մեր Տէր Յիսուս Քրիստոսին անունովը մէկտեղ հաւաքուիք դուք ու իմ հոգիս մեր Տէր Յիսուս Քրիստոսին զօրութիւնովը,
յանուն Տեառն մերոյ Յիսուսի Քրիստոսի ժողովել ձեզ ի միասին եւ իմոյ հոգւոյս` զօրութեամբն հանդերձ Տեառն մերոյ Յիսուսի Քրիստոսի:

5:4: յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, ժողովել ձեզ ՚ի միասին, եւ իմոյ հոգւոյս՝ զօրութեամբն հանդերձ Տեառն մերոյ Յիսուսի Քրիստոսի[3698],
[3698] Ոմանք. Եւ իմով հոգւոյս զօրութեամբ։
4 յանուն մեր Տէր Յիսուս Քրիստոսի, երբ դուք եւ իմ հոգին միասին կը հաւաքուէք մեր Տէր Յիսուս Քրիստոսի զօրութեամբ հանդերձ, -
4 Երբ մեր Տէր Յիսուս Քրիստոսին անունովը մէկտեղ հաւաքուիք դուք ու իմ հոգիս մեր Տէր Յիսուս Քրիստոսին զօրութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
5:44: в собрании вашем во имя Господа нашего Иисуса Христа, обще с моим духом, силою Господа нашего Иисуса Христа,
5:4  ἐν τῶ ὀνόματι τοῦ κυρίου [ἡμῶν] ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν ἰησοῦ,
5:4. ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) [ἡμῶν] "[of-us]"Ἰησοῦ, (of-an-Iesous," συναχθέντων ( of-having-been-led-together ) ὑμῶν (of-ye) καὶ (and) τοῦ (of-the-one) ἐμοῦ (of-ME) πνεύματος (of-a-currenting-to) σὺν (together) τῇ (unto-the-one) δυνάμει (unto-an-ability) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ, (of-an-Iesous,"
5:4. in nomine Domini nostri Iesu Christi congregatis vobis et meo spiritu cum virtute Domini IesuIn the name of our Lord Jesus Christ, you being gathered together and my spirit, with the power of our Lord Jesus:
4. in the name of our Lord Jesus, ye being gathered together, and my spirit, with the power of our Lord Jesus,
5:4. In the name of our Lord Jesus Christ, you have been gathered together with my spirit, in the power of our Lord Jesus,
5:4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ:

4: в собрании вашем во имя Господа нашего Иисуса Христа, обще с моим духом, силою Господа нашего Иисуса Христа,
5:4  ἐν τῶ ὀνόματι τοῦ κυρίου [ἡμῶν] ἰησοῦ, συναχθέντων ὑμῶν καὶ τοῦ ἐμοῦ πνεύματος σὺν τῇ δυνάμει τοῦ κυρίου ἡμῶν ἰησοῦ,
5:4. in nomine Domini nostri Iesu Christi congregatis vobis et meo spiritu cum virtute Domini Iesu
In the name of our Lord Jesus Christ, you being gathered together and my spirit, with the power of our Lord Jesus:
5:4. In the name of our Lord Jesus Christ, you have been gathered together with my spirit, in the power of our Lord Jesus,
5:4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В собрании вашем... Суд над преступником должен быть образован из коринфских христиан. Духовно будет присутствовать на этом собрании и сам Апостол. Приговор будет произнесен во имя Господа Иисуса Христа, с ручательством того, что этот приговор будет приведен в исполнение силою Господа нашего И. X... Ап., имеет в этом случае в виду обетование Господа Иисуса Христа, данное Апостолам: "истинно говорю вам: что вы свяжете на земле, то будет связано на небе. Истинно также говорю вам: что если двое из вас согласятся на земле просить о всяком деле, то, что бы ни попросили, будет им от Отца Моего Небесного. Ибо где двое или трое собраны во имя Мое; там Я посреди их" (Мф XVIII:18-20). Связать преступника, т. е. произвести суд над ним должны теперь те верующие коринфяне, которые соберутся во имя Христа, имея совершенно одинаковое мнение о преступлении их собрата. Пусть это собрание будет и не большое - это не важно! Важно то, что среди них будет находиться Сам Глава Церкви - Христос, и они будут решать дело не по большинству голосов, а единодушно. Точно также и решение будет приведено в исполнение Христом в силу единодушной молитвы собравшихся. - Обще с моим духом. Ап., по сознанию своего единения со Христом (Гал II:20), смело говорит, что где будет невидимо присутствовать Христос, там будет и он, Павел, тем более в собрании Коринфской Церкви, которую он основал. О подобном перемещении души своей Ап. намекает во 2: посл. к Кор (XII:3): "не знаю - в теле или вне тела" (я был восхищен до третьего неба) - Силою Господа... эти слова следует относить к следующему глаголу: предать. Человеческое действие здесь соединяется с силою(sun donamei) Господа и потому является успешным.
Adam Clarke: Commentary on the Bible - 1831
5:4: In the name of our Lord Jesus - Who is the head of the Church; and under whose authority every act is to be performed.
And my spirit - My apostolical authority derived from him; with the power, συν δυναμει, with the miraculous energy of the Lord Jesus, which is to inflict the punishment that you pronounce: -
Albert Barnes: Notes on the Bible - 1834
5:4: In the name ... - By the authority; or in the behalf; or acting by his commission or power. Co2 2:10. See the note at Act 3:6. This does not refer to Paul alone in declaring his opinion, but means that they were to be assembled in the name of the Lord Jesus, and that they were to proceed to exercise discipline by his authority. The idea is, that the authority to administer discipline is derived from the Lord Jesus Christ, and is to be exercised in his name, and to promote his honor.
When ye are gathered together - Or, "You being assembled in the name of the Lord Jesus." This is to be connected with the pRev_ious words, and means:
(1) That they were to be assembled for the purpose of administering discipline; and,
(2) That this was to be done in the name and by the authority of the Lord Jesus.
And my spirit - Co1 5:3. As if I were with you; that is, with my declared opinion; knowing what I would advise, were I one of you; or, I being virtually present with you by having delivered my opinion. It cannot mean that Paul's soul would be really present with them, but that, knowing his views and feelings, and what he would do, and knowing his love for them, they could act as if he were there. This passage proves that discipline belongs to the church itself; and so deep was Paul's conviction of this, that even he would not administer it, without their concurrence and action. And if Paul would not do it, and in a case too where bodily pains were to be inflicted by miraculous agency, assuredly no other ministers have a right to assume the authority to administer discipline without the action and the concurrence of the church itself.
(The general doctrine of the New Testament is that the government of the church is invested, not in the people or church members at large, but in certain rulers or office-bearers, Co1 12:28; Eph 4:11-12; Th1 5:12-13; Heb 13:7; Ti1 5:17. We find these elders or rulers existing in every church to which our attention is directed, while the people are continually exhorted to yield a willing submission to their authority. Now the passage under Rev_iew must be explained in consistency with the analogy of truth, or the general scope of Scripture on the subject. It is unwise to build our conclusion on an insulated text. But, in reality, the language of the apostle, in this place, when fairly examined, gives no countenance to the idea that the judicial power of the church resides in the people. The case of the incestuous man was "judged by the apostle himself" pRev_ious to the transmission of his letter to the Corinthian church, which was therefore enjoined, not to adjudicate on the matter, but simply to give effect to the decision of Paul. "I verily 'have judged already' concerning him who hath done this deed; in the name of our Lord Jesus Christ," etc. If it be still demanded why then were the people to assemble? the answer is obvious. It was necessary that the sentence should be published, where the crime had been committed, that the members of the church might concur in it, and withdraw from the society of the guilty person. The simple fact of the people being assembled is no proof that they were judges.
Yet candor requires us to state that the words in the third verse, ἤδη κεκρίκα ē dē kekrika (I have already judged) are supposed by some to intimate, not the delivering of an authoritative sentence, but the simple expression of an opinion in regard to what ought to be done. This, however, seems neither consistent with the scope of the passage, nor with just ideas of apostolical authority. The apostles had "the care of all the churches, with power to settle matters of faith and order, to determine controversies, and exercise the rod of discipline on all offenders, whether pastors or flock; Co1 5:3-6; Co2 10:8; Co2 13:10.")
With the power ... - This phrase is to be connected with the following verse. "I have determined what ought to be done. The sentence which I have passed is this. You are to be assembled in the name and authority of Christ. I shall be virtually present. And you are to deliver such a one to Satan, 'by the power of our Lord Jesus Christ.'" That is, it is to be done by you; and the miraculous power which will be evinced in the case will proceed from the Lord Jesus. The word "power" δύναμις dunamis is used commonly in the New Testament to denote some miraculous and extraordinary power; and here evidently means that the Lord Jesus would put forth such a power in the infliction of pain and for the preservation of the purity of his church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: the name: Act 3:6, Act 4:7-12, Act 4:30, Act 16:18; Eph 5:20; Col 3:17
when: Mat 16:19, Mat 18:16-18, Mat 18:20, Mat 28:18, Mat 28:20; Joh 20:23; Co2 2:9, Co2 2:10, Co2 13:3, Co2 13:10
Geneva 1599
In the (b) name of our Lord Jesus Christ, when ye are gathered together, and my spirit, (4) with the power of our Lord Jesus Christ,
(b) Calling upon Christ's name. (4) There is no doubt that the judgment is ratified in heaven, in which Christ himself sits as Judge.
John Gill
In the name of our Lord Jesus Christ,.... These words contain an account of the several things and circumstances, that should attend the awful act of the apostle, in delivering this man to Satan; it would be done "in the name of our Lord Jesus Christ"; by his command, power, and authority, and for his glory; in whose name all miraculous actions, as this was one, were performed:
when ye are gathered together; as a church, in a public manner, in one place; not to do this business, for this was purely apostolical; but to be witness of this wonderful operation, to acknowledge the justice of God in it, and that they might fear and take warning by it:
and my spirit; meaning that though he was absent in body, he should be present in spirit; and that the extraordinary gift of the Spirit of God bestowed on him would be visibly exercised upon this man before them all, as if he himself was in the midst of them; and this not by any power of his own, but
with the power of our Lord Jesus Christ; to which all such miraculous effects, as this hereafter related, are to be ascribed.
John Wesley
And my spirit - Present with you. With the power of the Lord Jesus Christ - To confirm my sentence.
Robert Jamieson, A. R. Fausset and David Brown
In the name of our Lord Jesus Christ--By His authority and as representing His person and will (2Cor 2:10). Join this with "to deliver such a one unto Satan" (1Cor 5:5). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' 1Cor 5:3), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with HIS Church "gathered together in His name" (Mt 18:18-20): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," 1Cor 5:3), as though he were present in person (Jn 20:21-23; 2Cor 13:3-10). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former (2Cor 12:2). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Acts 8:13, Acts 8:23; Gal 2:11-14).
5:55:5: մատնել զայնպիսին Սատանայի ՚ի սատակո՛ւմն մարմնոյ. զի ոգին ապրեսցի՛ յօրն Տեառն մերոյ Յիսուսի Քրիստոսի[3699]։ [3699] Յոմանս պակասի. Զայնպիսին Սատանայի ՚ի սատա՛՛։ Բազումք. Յաւուրն Տեառն մերոյ։
5 մատնեցէ՛ք այդպիսի մէկին Սատանային՝ նրա մարմնի կորստեան համար, որպէսզի նրա հոգին ապրի մեր Տէր Յիսուս Քրիստոսի օրում:
5 Այնպիսին Սատանային մատնէք, մարմնին կորսուելուն համար, որպէս զի հոգին փրկուի Տէր Յիսուսին օրը։
մատնել զայնպիսին Սատանայի ի սատակումն մարմնոյ, զի ոգին ապրեսցի յաւուրն Տեառն մերոյ Յիսուսի Քրիստոսի:

5:5: մատնել զայնպիսին Սատանայի ՚ի սատակո՛ւմն մարմնոյ. զի ոգին ապրեսցի՛ յօրն Տեառն մերոյ Յիսուսի Քրիստոսի[3699]։
[3699] Յոմանս պակասի. Զայնպիսին Սատանայի ՚ի սատա՛՛։ Բազումք. Յաւուրն Տեառն մերոյ։
5 մատնեցէ՛ք այդպիսի մէկին Սատանային՝ նրա մարմնի կորստեան համար, որպէսզի նրա հոգին ապրի մեր Տէր Յիսուս Քրիստոսի օրում:
5 Այնպիսին Սատանային մատնէք, մարմնին կորսուելուն համար, որպէս զի հոգին փրկուի Տէր Յիսուսին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: предать сатане во измождение плоти, чтобы дух был спасен в день Господа нашего Иисуса Христа.
5:5  παραδοῦναι τὸν τοιοῦτον τῶ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου.
5:5. παραδοῦναι (to-have-had-given-beside) τὸν (to-the-one) τοιοῦτον (to-the-one-unto-the-one-this) τῷ (unto-the-one) Σατανᾷ (unto-a-satan) εἰς (into) ὄλεθρον (to-a-destruction) τῆς (of-the-one) σαρκός, (of-a-flesh,"ἵνα (so) τὸ (the-one) πνεῦμα (a-currenting-to) σωθῇ (it-might-have-been-saved) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
5:5. tradere huiusmodi Satanae in interitum carnis ut spiritus salvus sit in die Domini IesuTo deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.
5. to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
5:5. to hand over such a one as this to Satan, for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ.
5:5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus:

5: предать сатане во измождение плоти, чтобы дух был спасен в день Господа нашего Иисуса Христа.
5:5  παραδοῦναι τὸν τοιοῦτον τῶ σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ κυρίου.
5:5. tradere huiusmodi Satanae in interitum carnis ut spiritus salvus sit in die Domini Iesu
To deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ.
5:5. to hand over such a one as this to Satan, for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ.
5:5. To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Предать. Естественнее ставить это слово в зависимость от глагола: решил(ст. 3). Что касается Апостола, то он, в силу своей апостольской власти, уже решил преступника предать сатане. Собрание сочувствующих этому решению коринфян должно позаботиться о том, чтобы это решение пришло в исполнение, а в том, что такие сочувствующие найдутся - Апостол не сомневается. - Предать сатане. Это выражение встречается только еще в 1Тим. (I:20). Одни толкователи видят в этом выражении обозначение простого отлучения от Церкви, но это толкование не обращает внимания на выражения: силою Господа... и во измождение плоти. Кроме того, упоминаемые в 1Тим. лжеучители Именей и Филат были преданы сатане для того, чтобы научились не богохульствовать. Но разве отлучение от Церкви заставило бы их прекратить свои богохульства?! Другие, обращая внимание на выражение: во измождение плоти, видят в настоящем случае предание преступника сатане, для того чтобы этот последний, по свойственной ему злобе и жестокости, мучил грешника, при чем одни предполагают, что это предание сатане было тесно связано с отлучением, другие же не видят нужды делать такое предположение. Это последнее мнение нужно признать наиболее вероятным. Сатане в Св. Писании очень часто приписывается власть причинять людям физическое зло (напр. история Иова; Лк XIII:6; 2Кор. XII:7). Он пылает такою злобою к людям, что в благоприятном случае всегда нападает на них, мучит их, не разбирая, грешники ли это перед ним или праведники. Он не понимает даже, вредно это или полезно будет для его власти над миром... Наконец, телесные страдания, какие грешник должен был претерпеть от диавола (болезнь), должны были заставить его придти в себя и раскаяться. - Во измождение плоти(eiV oleqron thV sarkoV). Одни видят здесь уничтожение плоти в нравственном смысле этого слова, т. е. подавление греховных стремлений, в силу боли и раскаяния, какие были бы вызваны в грешнике чрез исключение его из Церкви. Но с этим мнением нельзя согласиться, потому что это исключение могло повести человека и к ожесточению во грехе, и потом для такой идеи Ап. воспользовался бы другими, более подходящими выражениями (напр. упразднить - Рим VI:6; умертвить - Рим XIII:13; распять - Гал V:24). Другие видят в этом измождении плоти действительное ослабление тела, которое (ослабление) должно окончиться смертью. В таком смысле - в смысле живого тела - выражение плоть нередко употребляется у Ап. Павла (Флп I:22; Гал II:20) и, след., это толкование можно признать за правильное, тем более что пример подобного осуждения мы уже имеем в суде Ап. Петра над Ананией и Сапфирою (Деян V:1: и сл. ). Только там смерть преступников воспоследовала сразу по произнесении приговора, а здесь она должна была наступить после долгой болезни. - Чтобы дух был спасен... Ап. не говорит, что дух, эта высшая сторона человеческого существа, непременно будет спасен, т. е. войдет в общение с Божеством и будет блажен. Но во всяком случае для спасения духа то средство, какое избрал Апостол - именно измождение тела, где свил себе гнездо грех, - единственно пригодное!.. В день Господа... т. е. во время последнего суда над миром, который совершит Господь Иисус Христос при втором Своем явлении на земле. - Где принесет кровосмесник покаяние, которое послужит ему ко спасению? Здесь, на земле, пред смертью, потому что за гробом покаяние приносить уже поздно (см. притчу о богатом и Лазаре) [Ph. Bachmann, также понимая выражение eiV oleqron thV sarkoV как обозначение телесной смерти, указывает на слова Христа (Мф ХVIIІ, 6), в которых проводится мысль, что грешнику иногда лучше умереть, чтобы развитие его греховности приостановилось и осталась таким образом надежда на спасение...

4: Ph. Bachmann видит здесь указания на существование какого-то неизвестного нам послания к Коринфянам. Но этого предположения нет надобности делать. Просто Ап. на время прекратил составление послания на 8-м стихе и потом, продолжая его, сказал: "я писал..."].
Adam Clarke: Commentary on the Bible - 1831
5:5: To deliver such a one unto Satan - There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the Christians. Lightfoot, Selden, and Schoettgen, who have searched all the Jewish records, have found nothing that answers to this: it was a species of punishment administered in extraordinary cases, in which the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with diseases and terrors as a warning to all; but while the body and mind were thus tormented, the immortal spirit was under the influence of the Divine mercy; and the affliction, in all probability, was in general only for a season; though sometimes it was evidently unto death, as the destruction of the flesh seems to imply. But the soul found mercy at the hand of God; for such a most extraordinary interference of God's power and justice, and of Satan's influence, could not fail to bring the person to a state of the deepest humiliation and contrition; and thus, while the flesh was destroyed, the spirit was saved in the day of the Lord Jesus. No such power as this remains in the Church of God; none such should be assumed; the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were intrusted with it.
Albert Barnes: Notes on the Bible - 1834
5:5: To deliver - This is the sentence which is to be executed. You are to deliver him to Satan, etc.
Unto Satan - Beza, and the Latin fathers, suppose that this is only an expression of excommunication. They say, that in the Scriptures there are but two kingdoms recognized - the kingdom of God, or the church, and the kingdom of the world, which is regarded as under the control of Satan; and that to exclude a man from one is to subject him to the dominion of the other. There is some foundation for this opinion; and there can be no doubt that excommunication is here intended, and that, by excommunication, the offender was in some sense placed under the control of Satan. It is further evident that it is here supposed that by being thus placed under him the offender would be subject to corporal inflictions by the agency of Satan, which are here called the "destruction of the flesh." Satan is elsewhere referred to as the author of bodily diseases. Thus, in the case of Job, Job 2:7. A similar instance is mentioned in Ti1 1:20, where Paul says he had delivered Hymeneus and Alexander to "Satan, that they might learn not to blaspheme." It may be observed here that though this was to be done by the concurrence of the church, as having a right to administer discipline, yet it was directed by apostolic authority; and there is no evidence that this was the usual form of excommunication, nor ought it now to be used. There was evidently miraculous power evinced in this case, and that power has long since ceased in the church.
For the destruction of the flesh - We may observe here:
(1) That this does not mean that the man was to die under the infliction of the censure, for the object was to recover him; and it is evident that, whatever he suffered as the consequence of this, he survived it, and Paul again instructed the Corinthians to admit him to their fellowship, Co2 2:7.
(2) it was designed to punish him for licentiousness of life - often called in the Scriptures one of the sins, or works of the flesh Gal 5:19, and the design was that the punishment should follow "in the line of the offence," or be a just retribution - as punishment often does. Many have supposed that by the "destruction of the flesh" Paul meant only the destruction of his fleshly appetites or carnal affections; and that he supposed that this would be effected by the act of excommunication. But it is very evident from the Scriptures that the apostles were imbued with the power of inflicting diseases or bodily calamities for crimes. See Act 13:11; Co1 11:30. What this bodily malady was we have no means of knowing. It is evident that it was not of very long duration, since when the apostle exhorts them Co2 2:7 again to receive him, there is no mention made of his suffering then under it - This was an extraordinary and miraculous power. It was designed for the government of the church in its infancy, when everything was suited to show the direct agency of God; and it ceased, doubtless, with the apostles. The church now has no such power. It cannot now work miracles; and all its discipline now is to be moral discipline, designed not to inflict bodily pain and penalties, but to work a moral reformation in the offender.
That the spirit may be saved - That his soul might be saved; that he might be corrected, humbled, and reformed by these sufferings, and recalled to the paths of piety and virtue. This expresses the true design of the discipline of the church, and it ought never to be inflicted but with a direct intention to benefit the offender, and to save the soul. Even when he is cut off and disowned, the design should not be vengeance, or punishment merely, but it should be to recover him and save him from ruin.
In the day of the Lord Jesus - The Day of Judgment when the Lord Jesus shall come, and shall collect his people to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: deliver: Co1 5:13; Job 2:6; Psa 109:6; Co2 2:6, Co2 10:6, Co2 13:10; Act 26:18; Ti1 1:20
that: Co1 11:32; Co2 2:7; Gal 6:1, Gal 6:2; Th2 3:14, Th2 3:15; Jam 5:19, Jam 5:20; Jo1 5:16; Jde 1:22, Jde 1:23
the day: Co1 1:8; Phi 1:6; Ti2 1:18; Pe2 3:12
Geneva 1599
(5) To (c) deliver such an one unto Satan for the (6) destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
(5) The one who is excommunicated is delivered to the power of Satan, in that he is cast out of the house of God.
(c) What it is to be delivered to Satan the Lord himself declares when he says, "Let him be unto thee as a heathen and publican"; (Mt 18:17). That is to say, to be disfranchised and put out of the right and privileges of the city of Christ, which is the Church, outside of which Satan is lord and master. (6) The goal of excommunication is not to cast away the excommunicate that he should utterly perish, but that he may be saved, that is, that by this means his flesh may be tamed, that he may learn to live to the Spirit.
John Gill
To deliver such an one unto Satan,.... This, as before observed, is to be read in connection with 1Cor 5:3 and is what the apostle there determined to do with this incestuous person; namely, to deliver him unto Satan; by which is meant, not the act of excommunication, or the removing of him from the communion of the church, which is an act of the whole church, and not of any single person; whereas this was what the church had nothing to do with; it was not what they were to do, or ought to do, but what the apostle had resolved to do; and which was an act of his own, and peculiar to him as an apostle, see Ti1 1:20. Nor is this a form of excommunication; nor was this phrase ever used in excommunicating persons by the primitive churches; nor ought it ever to be used; it is what no man, or set of men, have power to do now, since the ceasing of the extraordinary gifts of the Spirit, which the apostles were endowed with; who, as they had a power over Satan to dispossess him from the bodies of men, so to deliver up the bodies of men into his hands, as the apostle did this man's:
for the destruction of the flesh; that is, that his body might be shook, buffeted, afflicted, and tortured in a terrible manner; that by this means he might be brought to a sense of his sin, to repentance for it, and make an humble acknowledgment of it:
that the spirit may be saved in the day of the Lord Jesus; that he might be renewed in the spirit of his mind, be restored by repentance, and his soul be saved in the day of Christ; either at death, when soul and body would be separated, or at the day of the resurrection, when both should be reunited; for the flesh here means, not the corruption of nature, in opposition to the spirit, as a principle of grace, but the body, in distinction from the soul: nor was the soul of this man, only his body, delivered for a time unto Satan; the end of which was, that his soul might be saved, which could never be done by delivering it up to Satan: and very wrongfully is this applied to excommunication; when it is no part of excommunication, nor the end of it, to deliver souls to Satan, but rather to deliver them from him. The phrase seems to be Jewish, and to express that extraordinary power the apostles had in those days, as well in giving up the bodies to Satan, for a temporal chastisement, as in delivering them from him. The Jews say, that Solomon had such a power; of whom they tell the following story (e):
"one day he saw the angel of death grieving; he said to him, why grievest thou? he replied, these two Cushites have desired of me to sit here, "he delivered them to the devil"; the gloss is, these seek of me to ascend, for their time to die was come; but he could not take away their souls, because it was decreed concerning them, that they should not die but in the gate of Luz, "Solomon delivered them to the devils", for he was king over them, as it is written, 1Chron 29:12 for he reigned over them, that are above, and them that are below.''
The phrase is much the same as here, and the power which they, without any foundation, ascribe to Solomon, the apostles had: this is their rod which they used, sometimes in striking persons dead, sometimes by inflicting diseases on them themselves; and at other times by delivering them up into the hands of Satan to be afflicted and terrified by him, which is the case here. And it may be observed, that the giving up of Job into the hands of Satan, by the Lord, is expressed in the Septuagint version by the same word as here; for where it is said, Job 2:6 "behold, he is in thine hand"; that version renders it, "behold, , I deliver him to thee", that is, to Satan; and which was done, that his body might be smote with sore boils by him, as it was; only his life was to be preserved, that he was not suffered to touch.
(e) T. Bab. Succa, fol. 53. 1.
John Wesley
To deliver such an one - This was the highest degree of punishment in the Christian church; and we may observe, the passing this sentence was the act of the apostle, not of the Corinthians. To Satan - Who was usually permitted, in such cases, to inflict pain or sickness on the offender. For the destruction - Though slowly and gradually. Of the flesh - Unless prevented by speedy repentance.
Robert Jamieson, A. R. Fausset and David Brown
Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Acts 5:1-11; Acts 13:11; Ti1 1:20. As Satan receives power at times to try the godly, as Job (Job 2:4-7) and Paul (2Cor 12:7; compare also as to Peter, Lk 22:31), much more the ungodly. Satan, the "accuser of the brethren" (Rev_ 12:10) and the "adversary" (1Pet 5:8), demands the sinner for punishment on account of sin (Zech 3:1). When God lets Satan have his way, He is said to "deliver the sinner unto Satan" (compare Ps 109:6). Here it is not finally; but for the affliction of the body with disease, and even death (1Cor 11:30, 1Cor 11:32), so as to destroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (Rom 8:23); but of the corrupt "flesh" which "cannot inherit the kingdom of God," and the lusts of which had prompted this offender to incest (Rom 7:5; Rom 8:9-10). The "destruction of the flesh" answers to "mortify the deeds of the body" (Rom 8:13), only that the latter is done by one's self, the former is effected by chastisement from God (compare 1Pet 4:6):
the spirit . . . saved--the spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation (Ps 83:16).
5:65:6: Ո՛չ բարւոք են պարծանքդ ձեր. ո՞չ գիտէք եթէ փո՛քր մի խմոր զամենայն զանգուածն խմորէ[3700]։ [3700] Ոմանք. Զանկուածն խմո՛՛։
6 Լաւ չեն ձեր այդ պարծանքները. չգիտէ՞ք, թէ մի փոքր թթխմոր ամբողջ զանգուածը խմորում է:
6 Այդ ձեր պարծենալը աղէկ չէ։ Չէ՞ք գիտեր թէ քիչ մը խմորը բոլոր զանգուածը կը խմորէ։
Ոչ բարւոք են պարծանքդ ձեր. ո՞չ գիտէք եթէ փոքր մի խմոր զամենայն զանգուածն խմորէ:

5:6: Ո՛չ բարւոք են պարծանքդ ձեր. ո՞չ գիտէք եթէ փո՛քր մի խմոր զամենայն զանգուածն խմորէ[3700]։
[3700] Ոմանք. Զանկուածն խմո՛՛։
6 Լաւ չեն ձեր այդ պարծանքները. չգիտէ՞ք, թէ մի փոքր թթխմոր ամբողջ զանգուածը խմորում է:
6 Այդ ձեր պարծենալը աղէկ չէ։ Չէ՞ք գիտեր թէ քիչ մը խմորը բոլոր զանգուածը կը խմորէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Нечем вам хвалиться. Разве не знаете, что малая закваска квасит все тесто?
5:6  οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ;
5:6. Οὐ (Not) καλὸν (seemly) τὸ (the-one) καύχημα (a-boasting-to) ὑμῶν. (of-ye) οὐκ (Not) οἴδατε (ye-had-come-to-see) ὅτι (to-which-a-one) μικρὰ (small) ζύμη (a-leaven) ὅλον (to-whole) τὸ (to-the-one) φύραμα (to-a-jumbling-to) ζυμοῖ; (it-en-leaveneth?"
5:6. non bona gloriatio vestra nescitis quia modicum fermentum totam massam corrumpitYour glorying is not good. Know you not that a little leaven corrupteth the whole lump?
6. Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
5:6. It is not good for you to glory. Do you not know that a little leaven corrupts the entire mass?
5:6. Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump?
Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump:

6: Нечем вам хвалиться. Разве не знаете, что малая закваска квасит все тесто?
5:6  οὐ καλὸν τὸ καύχημα ὑμῶν. οὐκ οἴδατε ὅτι μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ;
5:6. non bona gloriatio vestra nescitis quia modicum fermentum totam massam corrumpit
Your glorying is not good. Know you not that a little leaven corrupteth the whole lump?
5:6. It is not good for you to glory. Do you not know that a little leaven corrupts the entire mass?
5:6. Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-13: Случай с кровосмесником дает теперь Ап. Павлу повод сделать коринфянам несколько замечаний о соблюдении строгой церковной дисциплины. Указавши на причину, по которой они так равнодушно отнеслись ко греху своего собрата (6-8: ст. ), Ап. говорит, что нужно особенно строго относиться к грешникам из своей христианской среды, - не входить с ними в общение и дурного человека удалять из христианского общества.

6: Еще раньше Ап. говорил о том, что самодовольство коринфян безосновательно (VI:19). Теперь он высказывает ту же мысль в приложении к случаю с кровосмесником. Упоенные своими внешними успехами в христианской жизни (обилие духовных дарований), они не обратили достаточного внимания на этот случай, очень важный. Вот к чему привела их похвала! (вместо: "нечем вам хвалиться" лучше перевести: "ваша похвала не ведет к добру"!). - Разве не знаете... Они, столь кичащиеся своим познанием, должны бы понять, к чему ведет такое снисхождение, оказанное хотя однажды. Маленькое количество закваски делает кислым все тесто, т. е. и самый ничтожный грех может оказать вредное влияние на жизнь целой христианской Церкви.
Adam Clarke: Commentary on the Bible - 1831
5:6: Your glorying is not good - You are triumphing in your superior knowledge, and busily employed in setting up and supporting your respective teachers, while the Church is left under the most scandalous corruptions - corruptions which threaten its very existence if not purged away.
Know ye not - With all your boasted wisdom, do you not know and acknowledge the truth of a common maxim, a little leaven leaveneth the whole lump? If this leaven - the incestuous person, be permitted to remain among you; if his conduct be not exposed by the most formidable censure; the flood-gates of impurity will be opened on the Church, and the whole state of Christianity ruined in Corinth.
Albert Barnes: Notes on the Bible - 1834
5:6: Your glorying - Your boasting; or confidence in your present condition, as if you were eminent in purity and piety.
Is not good - Is not well, proper, right. Boasting is never good; but it is especially wrong when, as here, there is an existing evil that is likely to corrupt the whole church. When people are disposed to boast, they should at once make the inquiry whether there is not some sin indulged in, on account of which they should be humbled and subdued. If all individual Christians, and all Christian churches, and all people of every rank and condition, would look at things as they are, they would never find occasion for boasting. It is only when we are blind to the realities of the ease, and overlook our faults, that we are disposed to boast. The reason why this was improper in Corinth, Paul states - that any sin would tend to corrupt the whole church, and that therefore they ought not to boast until that was removed.
A little leaven ... - A small quantity of leaven or yeast will pervade the entire mass of flour, or dough, and diffuse itself through it all. This is evidently a proverbial saying. It occurs also in Gal 5:9. Compare the note at Mat 13:33. A similar figure occurs also in the Greek classic writers - By leaven the Hebrews metaphorically understood whatever had the power of corrupting, whether doctrine, or example, or anything else. See the note at Mat 16:6. The sense here is plain. A single sin indulged in, or allowed in the church, would act like leaven - it would pervade and corrupt the whole church, unless it was removed. On this ground, and for this reason, discipline should be administered, and the corrupt member should be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: glorying: Co1 5:2, Co1 3:21, Co1 4:18, Co1 4:19; Jam 4:16
a little: Co1 15:33; Mat 13:33, Mat 16:6-12; Luk 13:21; Gal 5:9; Ti2 2:17
Geneva 1599
(7) Your glorying (d) [is] not good. Know ye not that a little leaven leaveneth the whole lump?
(7) Another goal of excommunication is that others are not infected, and therefore it must of necessity be retained in the Church, so that one is not infected by the other.
(d) Is nothing and not grounded upon good reason, as though you were excellent, and yet there is such wickedness found among you.
John Gill
Your glorying is not good,.... Their glorying in their outward flourishing condition, in their riches and wealth, and in their ministers, in their wisdom and parts when under such an humbling dispensation; and especially if their glorying was in the sin itself, and their connivance at it, it was far from being good, it was very criminal, as the consequence of it was dangerous:
know ye not that a little leaven leaveneth the whole lump? This, in nature, is what everybody knows; and the proverb, which is much used by the Jews (f), was common in the mouths of all, and the meaning of it easy to be understood: thus, whether applied to the leaven of false doctrine, nothing is more manifest, than when this is let alone, and a stop is not put to it, it increases to more ungodliness; or to vice and immorality, as here; which if not taken notice of by a church, is not faithfully reproved and severely censured, as the case requires, will endanger the whole community; it may spread by example, and, under the connivance of the church, to the corrupting of good manners, and infecting of many.
(f) Neve Shalom apud Caphtor, fol. 41. 1.
John Wesley
Your glorying - Either in your gifts or prosperity, at such a time as this, is not good. Know ye not that a little leaven - One sin, or one sinner. Leaveneth the whole lump - Diffuses guilt and infection through the whole congregation.
Robert Jamieson, A. R. Fausset and David Brown
Your glorying in your own attainments and those of your favorite teachers (1Cor 3:21; 1Cor 4:19; 1Cor 5:2), while all the while ye connive at such a scandal, is quite unseemly.
a little leaven leaveth . . . whole lump-- (Gal 5:9), namely, with present complicity in the guilt, and the danger of future contagion (1Cor 15:33; Ti2 2:17).
5:75:7: Սրբեցէք ՚ի բա՛ց զհին խմորն, զի եղիջիք նո՛ր զանգուած, որպէս է՛քդ անխմորք. քանզի զատի՛կ մեր զենաւ Քրիստոս[3701]։ [3701] Ոմանք. Զհին զխոմորն... որպէս էքդ իսկ ան՛՛։
7 Մաքրեցէ՛ք, դէ՛ն նետեցէք հին խմորը, որպէսզի նոր զանգուած լինէք, առանց թթխմորի. քանզի Քրիստոս՝ մեր զատիկը, մորթուեց:
7 Հեռացուցէ՛ք հին խմորը մէկդի, որպէս զի ըլլաք նոր զանգուած, առանց թթխմորի։ Վասն զի Քրիստոս մեր զատիկը մեզի համար զոհուեցաւ։
Սրբեցէք ի բաց զհին խմորն, զի եղիջիք նոր զանգուած, որպէս էքդ անխմորք. քանզի զատիկ մեր զենաւ Քրիստոս:

5:7: Սրբեցէք ՚ի բա՛ց զհին խմորն, զի եղիջիք նո՛ր զանգուած, որպէս է՛քդ անխմորք. քանզի զատի՛կ մեր զենաւ Քրիստոս[3701]։
[3701] Ոմանք. Զհին զխոմորն... որպէս էքդ իսկ ան՛՛։
7 Մաքրեցէ՛ք, դէ՛ն նետեցէք հին խմորը, որպէսզի նոր զանգուած լինէք, առանց թթխմորի. քանզի Քրիստոս՝ մեր զատիկը, մորթուեց:
7 Հեռացուցէ՛ք հին խմորը մէկդի, որպէս զի ըլլաք նոր զանգուած, առանց թթխմորի։ Վասն զի Քրիստոս մեր զատիկը մեզի համար զոհուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: Итак очистите старую закваску, чтобы быть вам новым тестом, так как вы бесквасны, ибо Пасха наша, Христос, заклан за нас.
5:7  ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη χριστός·
5:7. ἐκκαθάρατε (Ye-should-have-cleansed-out) τὴν (to-the-one) παλαιὰν (to-past-belonged) ζύμην, (to-a-leaven,"ἵνα (so) ἦτε (ye-might-be) νέον (new) φύραμα, (a-jumbling-to,"καθώς (down-as) ἐστε (ye-be) ἄζυμοι . ( un-leavened ) καὶ (And) γὰρ (therefore) τὸ ( the-one ) πάσχα ( a-Pascha ) ἡμῶν (of-us) ἐτύθη ( it-was-surged ) Χριστός: (Anointed)
5:7. expurgate vetus fermentum ut sitis nova consparsio sicut estis azymi etenim pascha nostrum immolatus est ChristusPurge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.
7. Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, Christ:
5:7. Purge the old leaven, so that you may become the new bread, for you are unleavened. For Christ, our Passover, has now been immolated.
5:7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:

7: Итак очистите старую закваску, чтобы быть вам новым тестом, так как вы бесквасны, ибо Пасха наша, Христос, заклан за нас.
5:7  ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη χριστός·
5:7. expurgate vetus fermentum ut sitis nova consparsio sicut estis azymi etenim pascha nostrum immolatus est Christus
Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.
5:7. Purge the old leaven, so that you may become the new bread, for you are unleavened. For Christ, our Passover, has now been immolated.
5:7. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Каждый христианин должен стараться подавить в себе старые греховные привычки и влиять в этом же направлении на других. - Очистите старую закваску. Как евреи накануне пасхи удаляли из своих жилищ все квасное, которое было символом египетских пороков, какими они были заражены, живя в египетском рабстве, так и новый Израиль - христиане - должны удалить из сердца своего все худые склонности, какие были в них до обращения ко Христу. - Чтобы вам быть новым тестом. Результатом этого будет то, что обновится вся христианская община, - она будет похожа на то пресное тесто, из которого пекся хлеб для пасхи и недели опресноков. - Так как вы безквасны, т. е. они в идее, как члены тела Христова, совершенно чисты. Эту идейную чистоту они должны превратить ее действительность. - Ибо Пасха наша, Христос, заклан за нас. Со времени смерти Христа, которая явилась началом умирания людей для греха, для Церкви и для каждого отдельного верующего наступила великая духовная Пасха, когда все грехи должны быть удаляемы из общества христиан, как закваска удалялась со дня Пасхи из еврейских домов. Всякий христианин является человеком без греховной закваски. - Посему станем праздновать... Для христиан Пасха продолжается не одну неделю, а целую жизнь. "Для истинного христианина все дни Пасха, все дни Пятидесятница и Рождество". (Иоанн Злат. ). - Порок(kakia) - это вообще развращенность человека, когда он не в состоянии бороться со злом, а лукавство(ponhria) обозначает намеренное потворство злу, основанное на злой воле человека. - Но с опресноками чистоты и истины, т. е. с опресноками, какими у христиан должны быть чистота души, при которой невозможно питать симпатию к злу, и истина, когда человек честно и открыто борется со злом. - Очень вероятно, что все эти образы употребляет Апостол здесь в виду того, что он писал свое послание во время Пасхи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortation to Christian Purity.A. D. 57.
7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Here the apostle exhorts them to purity, by purging out the old leaven. In this observe,

I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, v. 13. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness--all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love (1 John iv. 16), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer (1 John iii. 15), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, John viii. 44. How hateful should every thing be to a Christian that looks like malice and mischief.

II. The reason with which this advice is enforced: For Christ our passover is sacrificed for us, v. 7. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid.
Adam Clarke: Commentary on the Bible - 1831
5:7: Purge out therefore the old leaven - As it is the custom of the Jews previously to the passover to search their houses in the most diligent manner for the old leaven, and throw it out, sweeping every part clean; so act with this incestuous person. I have already shown with what care the Jews purged their houses from all leaven previously to the passover; see the note on Exo 12:8-19 (note), and on the term passover, and Christ as represented by this ancient Jewish sacrifice; see on Exo 12:27 (note), and my Discourse on the Nature and Design of the Eucharist.
Albert Barnes: Notes on the Bible - 1834
5:7: Purge out therefore ... - Put away; free yourselves from.
The old leaven - The apostle here takes occasion, from the mention of leaven, to exhort the Corinthians to put away vice and sin. The figure is derived from the custom of the Jews in putting away leaven at the celebration of the passover. By the OLD leaven he means vice and sin; and also here the person who had committed the sin in their church. As the Jews, at the celebration of the passover, gave all diligence in removing leaven from their houses - searching every part of their dwellings with candles, that they might remove every particle of leavened bread from their habitations - so the apostle exhorts them to use all diligence to search out and remove all sin.
That ye may be a new lump - That you may be like a new mass of flour, or dough, before the leaven is put into it. That you may be pure, and free from the corrupting principle.
As ye are unleavened - That is, as ye are bound by your Christian profession to be unleavened, or to be pure. Your very profession implies this, and you ought, therefore, to remove all impurity, and to become holy. Let there be no impurity, and no mixture inconsistent with that holiness which the gospel teaches and requires. The apostle here does not refer merely to the case of the incestuous person, but he takes occasion to exhort them to put away all sin. Not only to remove this occasion of offence, but to remove all impurity, that they might become entirely and only holy. The doctrine is, that Christians are by their profession holy, and that therefore they ought to give all diligence to remove everything that is impure.
For even Christ ... - As the Jews, when their paschal lamb was slain, gave great diligence to put away all leaven from their dwellings, so we Christians, since our passover is slain, ought to give the like diligence to remove all that is impure and corrupting from our hearts - There can be no doubt here that the paschal lamb was a type of the Messiah; and as little that the leaven was understood to be emblematic of impurity and sin, and that their being required to put it away was intended to be an emblematic action designed to denote that all sin was to be removed and forsaken.
Our passover - Our "paschal lamb," for so the word πάσχα pascha usually signifies. The sense is, "We Christians have a paschal lamb; and that lamb is the Messiah. And as the Jews, when their paschal lamb was slain, were required to put away all leaven from their dwellings, so we, when our paschal lamb is slain, should put away all sin from our hearts and from our churches." This passage proves that Paul meant to teach that Christ had "taken the place" of the paschal lamb - that that lamb was designed to adumbrate or typify him - and that consequently when he was offered, the paschal offering was designed to cease. Christ is often in the Scriptures compared to a lamb. See Isa 53:7; Joh 1:29; Pe1 1:19; Rev 5:6, Rev 5:12.
Is sacrificed for us - Margin, Or "slain" (ἐτυθη etuthē). The word θύω thuō may mean simply to slay or kill; but it is also used often in the sense of making a sacrifice as an expiation for sin; Act 14:13, Act 14:18; Co1 10:20; compare Gen 31:54; Gen 45:1; Exo 3:18; Exo 5:3, Exo 5:8, Exo 5:17; Exo 8:8, Exo 8:25-29; Exo 13:15; Exo 20:24; Ch2 15:16, where it is used as the translation of the word זבח zaabach, "to sacrifice." It is used as the translation of this word no less than 98 times in the Old Testament, and perhaps always in the sense of a "sacrifice," or bloody offering. It is also used as the translation of the Hebrew word טבח Taabach, and שׁחט shaachat, to slay, to kill, etc. in Exo 12:21; Kg1 11:19; Kg2 25:7; Ch2 29:22, etc.; in all in eleven places in the Old Testament. It is used in a similar sense in the New Testament, in Mat 22:4; Luk 15:23, Luk 15:27, Luk 15:30; Joh 10:10; Act 10:13; Act 11:7. It occurs no where else in the New Testament than in the places which have been specified - The true sense of the word here is, therefore, to be found in the doctrine respecting the passover. That that was intended to be a sacrifice for sin is proved by the nature of the offering, and by the account which is everywhere given of it in the Old Testament. The paschal lamb was slain as a sacrifice. It was slain in the temple; its blood was poured out as an offering; it was sprinkled and offered by the priests in the same way as other sacrifices; see Exo 23:18; Exo 34:25; Ch2 30:15-16. And if so, then this passage means that Christ was offered "as a sacrifice for sin" - in accordance with the numerous passages of the New Testament, which speak of his death in this manner (see the note at Rom 3:25); and that his offering was designed to take the place of the paschal sacrifice, under the ancient economy.
For us - For us who are Christians. He died in our stead; and as the Jews, when celebrating their paschal feast, put away all leaven, so we, as Christians, should put away all evil from our hearts, since that sacrifice has now been made once for all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: Purge: Co1 5:13; Exo 12:15, Exo 13:6, Exo 13:7; Eph 4:22; Col 3:5-9
ye may: Co1 10:17
Christ: Co1 15:3, Co1 15:4; Exo 12:5, Exo 12:6; Isa 53:7-10; Joh 1:29, Joh 1:36, Joh 19:14; Act 8:32-35; Pe1 1:19, Pe1 1:20; Rev 5:6-9, Rev 5:12
sacrificed: or, slain
Geneva 1599
(8) Purge out therefore the old leaven, that ye may be a new (e) lump, as ye are unleavened. For even Christ our (f) passover is sacrificed for us:
(8) By alluding to the ceremony of the passover, he exhorts them to cast out that unclean person from among them. In times past, he says, it was not lawful for those who celebrated the passover to eat unleavened bread, insomuch that he was held as unclean and unworthy to eat the passover, whoever had but tasted of leaven. Now our whole life must be as it were the feast of unleavened bread, in which all they that are partakers of that immaculate lamb which is slain, must cast out both of themselves, and also out of their houses and congregations, all impurity.
(e) By lump he means the whole body of the Church, every member of which must be unleavened bread, that is, be renewed in spirit, by plucking away the old corruption.
(f) The Lamb of our passover.
John Gill
Purge out therefore the old leaven,.... Meaning either the incestuous person, whose crime might well be compared to sour "leaven", and be called old because of his long continuance in it; whom the apostle would have removed from them; this is properly the act of excommunication, which that church was to perform, as a quite distinct thing from what the apostle himself determined to do. The allusion is to the strict search the Jews made (g), just before their passover after leaven, to purge their houses of it, that none of it might remain when their feast began; which they made by the light of a lamp, on the night of the fourteenth of the month Nisan, in every secret place, hole, and corner of the house: or this may be an exhortation to the church in general with respect to themselves, as well as this man, to relinquish their old course of sinning, to "put off concerning the former conversation the old man", Eph 4:22 the same with the old leaven here; it being usual with the Jews (h) to call the vitiosity and corruption of nature , "leaven in the lump"; of which say (i),
"the evil imagination of a man, as leaven the lump, enters into his bowels little, little, (very little at first,) but afterwards it increases in him, until his whole body is mixed with it.''
That ye may be a new lump; that they might appear to be what they professed to be, new men, new creatures in Christ, by their walking in newness of life; and by removing that wicked person, they would be as the apostles were, when Judas was gone from them, all clean through the word of Christ:
as ye are unleavened; at least professed to be. They were without the leaven of sin; not without the being of sin in their hearts, nor without the commission of it, more or less, in their lives; but were justified from it by the righteousness of Christ, and had the new creature formed in their souls, or that which was born of God in them, that sinned not. The apostle compares the true believers of this church to the unleavened bread eaten at the passover, for the grace of their hearts, and the simplicity of their lives; as he does the incestuous man to the old leaven, that was to be searched for, and cast out at the feast:
for even Christ our passover is sacrificed for us. This is observed, to show the pertinency of the similes of leaven and unleavened, the apostle had made use of; and to make some further improvement of them, for the use, comfort, and instruction of this church; saying, that Christ is "our passover", the Christians' passover; the Jewish passover was a type of Christ; wherefore Moses kept it by faith, in the faith of the Messiah that was to come; see Heb 11:28 as it was instituted in commemoration of the deliverance of the Israelites from Egypt, so likewise to prefigure Christ, and the redemption of his people by him. The Jews have a saying (k),
"that in the month Nisan they were redeemed, and in the month Nisan they will be redeemed;''
which was the month in which the passover was kept; and for the confirmation of which, they mention the following texts, Mic 7:15. There is an agreement between the passover, and Christ, in the sacrifice itself, and the qualities of it; it was a "lamb", as Christ is the "Lamb" of God, of his appointing and providing, and fitly so called, for his innocence and harmlessness, his meekness, humility, and patience; it was a lamb "without blemish", as Christ is, without spot and blemish, without the spot of original sin, or blemish of any actual transgression: it was a male, as Christ is the son or man, the head of the body, and the "firstborn" among many brethren; it was a male of the first year; in which it might prefigure Christ in the flower of his age, arrived at man's estate, and having had experience of a variety of sorrows and afflictions. There is also some likeness between them in the separation and slaying of it. The passover lamb was to be "taken out from the sheep, or from the goats"; as Christ's human nature was chosen out from among the people, and, in God's eternal counsel and covenant, separated from the rest of the individuals of human nature, and taken into a federal union with the Son of God, and preordained before the foundation of the world, to be the Lamb slain; it was also wonderfully formed by the Holy Ghost in the virgin's womb, and separated and preserved from the infection of sin; and in his life and conversation here on earth, he was separated from sinners, from being like them, and is now made higher than the heavens. This lamb was kept up from the "tenth" of the month, to the "fourteenth", before it was killed; which might typify preservation of Christ, in his infancy, from the malice of Herod, and, in his riper years, from the designs of the Jews upon him, until his time was come; and it is to be observed, that there was much such a space of time between his entrance into Jerusalem, and his sufferings and death; see Jn 12:11. The lamb was "slain", so the Prince of life was killed; and "between the two evenings", as Christ was in the end of the world, in the last days, in the decline of time, of the age of the world, and even of the time of the day, about the "ninth" hour, or three o'clock in the afternoon, the time between the two evenings; the first evening beginning at noon as soon as the sun began to decline, the other upon the setting of it. There is likewise a comparison of these together to be observed, in the dressing and eating of it. The passover lamb was not to be eaten "raw nor sodden"; so Christ is to be eaten not in a carnal, but in a spiritual way, by faith; it was to be "roast with fire", denoting the painful sufferings of Christ on the cross, and the fire of divine wrath that fell upon him; it was to be eaten "whole", as a whole Christ is to be received by faith, in his person, and in all his offices, grace, and righteousness; not a "bone" of it was to be "broken", which was fulfilled in Christ, Jn 19:36 it was to be eaten "with unleavened bread", which is spiritualized by the apostle in the next verse; and also with "bitter herbs", expressive of the hard bondage and severe afflictions, with which the lives of the Israelites were made bitter in Egypt; and significative of the persecutions and trials that such must expect, who live godly and by faith in Christ Jesus: it was eaten only by Israelites, and such as became proselytes, as Christ, only by true believers; and if the household was too little, they were to join with their "neighbours"; which might typify the calling and bringing in of the Gentiles, when the middle wall of partition was broken down, Christ, his flesh and blood being common to both. The first passover was eaten in haste, with their loins girt, their shoes on, and staves in their hands, ready to depart from Egypt to Canaan's land; denoting the readiness of believers to every good work; having their feet shod with the preparation of the Gospel of peace; their loins girt about with truth, their lights burning, and they like men waiting for their Lord's coming; hasting unto the day of the Lord, being earnestly, desirous of being absent from the body, that they might be present with him: in a word, the receiving of the blood of the passover lamb into a bason, sprinkling it on the lintel, and two side posts of the doors of the houses, in which they ate it, which the Lord seeing passed over those houses, when he passed through Egypt to destroy the firstborn, whence it has its name of the passover, were very significative of the blood of sprinkling, even the blood of Christ upon the hearts and consciences of believers; whereby they are secured from avenging justice, from the curse and condemnation of the law, and from wrath to come, and shall never be hurt of the second death. Thus Christ is our antitypical passover, who was sacrificed, whose body and soul were offered as an offering and sacrifice unto God for us, that he might be proper food for our faith; and also in our room and stead, to make satisfaction to divine justice for all our sins and transgressions.
(g) Misn Pesachim, c. 1. sect. 1. 2. Maimon. Hilch. Chametz Umetzah, c. 2. sect. 3, 4. (h) T. Hieros. Beracot, fol. 7. 4. T. Bab. Beracot, fol. 17. 1. Bereshit Rabba, fol. 29. 4. Caphtor, fol. 38. 2. & 41. 1. Tzeror Hammor, fol. 73. 2. 84. 4. 86. 1. 87. 3. 95. 3, 4. & 119. 4. Baal Hattarim in Lev. ii. 11. (i) Zohar in Exod. fol. 71. 3. (k) T. Bab. Roshhashana, fol. 11. 1, 2. Raya Mehimna in Zohar in Exod. fol. 49. 3.
John Wesley
Purge out therefore the old leaven - Both of sinners and of sin. That ye may be a new lump, as ye are unleavened - That is, that being unleavened ye may be a new lump, holy unto the Lord. For our passover is slain for us - The Jewish passover, about the time of which this epistle was wrote, 1Cor 5:11, was only a type of this. What exquisite skill both here and everywhere conducts the zeal of the inspired writer! How surprising a transition is here, and yet how perfectly natural! The apostle, speaking of the incestuous criminal, slides into his darling topic, - crucified Saviour. Who would have expected it on such an occasion. Yet, when it is thus brought in, who does not see and admire both the propriety of the subject, and the delicacy of its introduction?
Robert Jamieson, A. R. Fausset and David Brown
old leaven--The remnant of the "old" (Eph 4:22-24) heathenish and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover (Deut 16:3-4). So Christians are continually to search and purify their hearts (Ps 139:23-24).
as ye are unleavened--normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (1Cor 6:11). Paul often grounds exhortations on the assumption of Christian professors' normal state as realized (Rom 6:3-4) [ALFORD]. Regarding the Corinthian Church as the Passover "unleavened lump" or mass, he entreats them to correspond in fact with this their normal state. "For Christ our Passover (Ex 12:5-11, Ex 12:21-23; Jn 1:29) has been (English Version, "is") sacrificed for us"; that is, as the Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or three weeks before kept by the Jewish Christians (1Cor 16:8): the Gentile Christians probably also refraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Prov 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted.
For even--an additional reason, besides that in 1Cor 5:6, and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrificed, whereas the old leaven is yet unremoved, which ought to have been long ago purged out.
5:85:8: Այսուհետեւ արասցո՛ւք տօնս. մի՛ ՚ի խմորն հին, եւ մի՛ ՚ի խմորն չարութեան եւ անզգամութեան. այլ յանխմոր ստուգութեա՛ն եւ ճշմարտութեան[3702]։ բզ [3702] Ոմանք. Արասցուք տօն... այլ անխմորն. կամ՝ յանխմորս։
8 Ուրեմն, տօն կատարենք ոչ թէ հին խմորով եւ չարութեան ու անզգամութեան խմորով, այլ՝ ստուգութեան[37], եւ ճշմարտութեան անթթխմոր հացով:[37] Յունարէնը ստուգութիւն բառի փոխարէն ունի՝ անկեղծութիւն:
8 Ուստի տօն կատարենք ո՛չ թէ հին խմորով եւ ո՛չ թէ չարութեան ու անզգամութեան խմորով, այլ անկեղծութեան, ճշմարտութեան անխմոր հացովը։
Այսուհետեւ արասցուք տօնս` մի՛ ի խմորն հին եւ մի՛ ի խմորն չարութեան եւ անզգամութեան, այլ յանխմոր ստուգութեան եւ ճշմարտութեան:

5:8: Այսուհետեւ արասցո՛ւք տօնս. մի՛ ՚ի խմորն հին, եւ մի՛ ՚ի խմորն չարութեան եւ անզգամութեան. այլ յանխմոր ստուգութեա՛ն եւ ճշմարտութեան[3702]։ բզ
[3702] Ոմանք. Արասցուք տօն... այլ անխմորն. կամ՝ յանխմորս։
8 Ուրեմն, տօն կատարենք ոչ թէ հին խմորով եւ չարութեան ու անզգամութեան խմորով, այլ՝ ստուգութեան[37], եւ ճշմարտութեան անթթխմոր հացով:
[37] Յունարէնը ստուգութիւն բառի փոխարէն ունի՝ անկեղծութիւն:
8 Ուստի տօն կատարենք ո՛չ թէ հին խմորով եւ ո՛չ թէ չարութեան ու անզգամութեան խմորով, այլ անկեղծութեան, ճշմարտութեան անխմոր հացովը։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Посему станем праздновать не со старою закваскою, не с закваскою порока и лукавства, но с опресноками чистоты и истины.
5:8  ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.
5:8. ὥστε (as-also) ἑορτάζωμεν, (we-might-festival-to,"μὴ (lest) ἐν (in) ζύμῃ (unto-a-leaven) παλαιᾷ (unto-past-belonged) μηδὲ (lest-moreover) ἐν (in) ζύμῃ (unto-a-leaven) κακίας (of-a-disrupting-unto) καὶ (and) πονηρίας, (of-an-en-necessitating-unto,"ἀλλ' (other) ἐν (in) ἀζύμοις ( unto-un-leavened ) εἰλικρινίας (of-a-sun-separating-unto) καὶ (and) ἀληθείας. (of-an-un-secluding-of)
5:8. itaque epulemur non in fermento veteri neque in fermento malitiae et nequitiae sed in azymis sinceritatis et veritatisTherefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth.
8. wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
5:8. And so, let us feast, not with the old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
5:8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.
Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth:

8: Посему станем праздновать не со старою закваскою, не с закваскою порока и лукавства, но с опресноками чистоты и истины.
5:8  ὥστε ἑορτάζωμεν, μὴ ἐν ζύμῃ παλαιᾷ μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ᾽ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας.
5:8. itaque epulemur non in fermento veteri neque in fermento malitiae et nequitiae sed in azymis sinceritatis et veritatis
Therefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness: but with the unleavened bread of sincerity and truth.
5:8. And so, let us feast, not with the old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
5:8. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:8: Therefore let us keep the feast - It is very likely that the time of the passover was now approaching, when the Church of Christ would be called to extraordinary acts of devotion, in commemorating the passion, death, and resurrection of Christ; and of this circumstance the apostle takes advantage in his exhortation to the Corinthians. See the Introduction, Section 12.
Not with old leaven - Under the Christian dispensation we must be saved equally from Judaism, heathenism, and from sin of every kind; malice and wickedness must be destroyed; and sincerity and truth, inward purity and outward holiness, take their place.
The apostle refers here not more to wicked principles than to wicked men; let us keep the feast, not with the old leaven - the impure principles which actuated you while in your heathen state; neither with the leaven of malice and wickedness, κακιας και πονηριας, wickedness, radical depravity, producing unrighteousness in the life; nor with the persons who are thus influenced, and thus act; but with the unleavened bread, αλλ' εν αζυμοις, but with upright and godly men, who have sincerity, ειλικρινεια, such purity of affections and conduct, that even the light of God shining upon them discovers no flaw, and truth - who have received the testimony of God, and who are inwardly as well as outwardly what they profess to be.
The word πονηριας, which we translate wickedness, is so very like to πορνειας, fornication, that some very ancient MSS. have the latter reading instead of the former; which, indeed, seems most natural in this place; as κακιας, which we translate malice, includes every thing that is implied in πονηριας, wickedness whereas πορνειας, as being the subject in question, see Co1 5:1, would come more pointedly in here: Not with wickedness and fornication, or rather, not with wicked men and fornicators: but I do not contend for this reading.
Albert Barnes: Notes on the Bible - 1834
5:8: Let us keep the feast - Margin, "Holy day" ἑορτάζωμεν heortazō men. This is language drawn from the paschal feast, and is used by Paul frequently to carry out and apply his illustration. It does not mean literally the paschal supper here - for that had ceased to be observed by Christians - nor the Lord's Supper particularly; but the sense is "As the Jews when they celebrated the paschal supper, on the slaying and sacrifice of the paschal lamb, put away all leaven - as emblematic of sin - so let us, in the slaying of our sacrifice, and in all the duties, institutions and events consequent thereon, put away all wickedness from our hearts as individuals, and from our societies and churches. Let us engage in the service of God putting away by all evil."
Not with the old leaven - Not under the influence, or in the indulgence of the feelings of corrupt and unrenewed human nature - The word "leaven" is very expressive of that former or "old" condition, and denotes the corrupt and corrupting passions of our nature before it is renewed.
The leaven of malice - Of unkindness and evil - which would diffuse itself, and pervade the mass of Christians. The word "malice" (κακίας kakias) denotes "evil" in general.
And wickedness - Sin; evil. There is a particular reference here to the case of the incestuous person. Paul means that all wickedness should be put away from those who had been saved by the sacrifice of their "Passover," Christ; and, therefore, this sin in a special manner.
But with the unleavened bread ... - That is, with sincerity and truth. Let us be sincere, and true, and faithful; as the Jews partook of bread unleavened, which was emblematic of purity, so let us be sincere and true. It is implied here that this could not be done unless they would put away the incestuous person - No Christians can have, or give evidence of sincerity, who are not willing to put away all sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: let: Exo 12:15, Exo 13:6; Lev 23:6; Num 28:16, Num 28:17; Deu 16:16; Isa 25:6
feast: or, holy day, Psa 42:4; Isa 30:29
not: Co1 5:1, Co1 5:6, Co1 6:9-11; Deu 16:3; Co2 12:21; Eph 4:17-22; Pe1 4:2
neither: Co1 3:3; Mat 16:6, Mat 16:12, Mat 26:4, Mat 26:5; Mar 8:15; Luk 12:1; Joh 18:28-30; Co2 12:20; Pe1 2:1, Pe1 2:2
but: Jos 24:14; Psa 32:2; Joh 1:47; Co2 1:12, Co2 8:8; Eph 6:24; Jo1 3:18-21
Geneva 1599
Therefore let us keep the (g) feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.
(g) Let us lead our whole life as it were a continual feast, honestly and uprightly.
John Gill
Therefore let us keep the feast,.... Not the feast of the passover, which was now ceased, though this is said in allusion to it; when the master of the house used to say (l),
"everyone that is hungry, let him come and eat; he that hath need, let him come "and paschatize", or keep the feast of the passover:''
but rather the feast of the Lord's supper is here meant, that feast of fat things Isaiah prophesied of; in which are the richest entertainments, even the flesh and blood of Christ; though it seems best to understand it of the whole course of a Christian's life, spent in the exercise of spiritual joy and faith in Christ; he that is of a merry heart, as the believer of all men in the world has reason to be of, "hath a continual feast", Prov 15:15 of spiritual mirth and pleasure, rejoicing always in Christ, as he ought to do: which feast, or course of life, is to be kept "not with old leaven"; in the old, vain, sinful manner of conversation, as before:
neither with the leaven of malice and wickedness; not in malice to any man, or one another, nor in any sort of wickedness, living in no known sin, and allowing of it:
but with the unleavened bread of sincerity; as opposed to malice, of sincere love to God and Christ, and to his people: and of truth; of Gospel doctrine, discipline, and conversation.
(l) Haggada Shel Pesach, p. 4. Ed. Rittangel.
John Wesley
Therefore let us keep the feast - Let us feed on him by faith. Here is a plain allusion to the Lord's supper, which was instituted in the room of the passover. Not with the old leaven - Of heathenism or Judaism. Malignity is stubbornness in evil. Sincerity and truth seem to be put here for the whole of true, inward religion.
Robert Jamieson, A. R. Fausset and David Brown
not . . . old leaven--of our unconverted state as Jews or heathen.
malice--the opposite of "sincerity," which allows no leaven of evil to be mixed up with good (Mt 16:6).
wickedness--the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.
5:95:9: Գրեցի ձեզ ՚ի թղթի այդր չխառնակե՛լ ընդ պոռնիկս։
9 Գրեցի ձեզ այդ թղթի մէջ, որ չխառնակուէք պոռնիկների հետ.
9 Գրեցի ձեզի թուղթին մէջ, որ պոռնիկներուն հետ չխառնուիք։
Գրեցի ձեզ ի թղթի այդր չխառնակել ընդ պոռնիկս:

5:9: Գրեցի ձեզ ՚ի թղթի այդր չխառնակե՛լ ընդ պոռնիկս։
9 Գրեցի ձեզ այդ թղթի մէջ, որ չխառնակուէք պոռնիկների հետ.
9 Գրեցի ձեզի թուղթին մէջ, որ պոռնիկներուն հետ չխառնուիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Я писал вам в послании--не сообщаться с блудниками;
5:9  ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις,
5:9. Ἔγραψα (I-scribed) ὑμῖν (unto-ye) ἐν (in) τῇ (unto-the-one) ἐπιστολῇ (unto-a-setting-upon) μὴ (lest) συναναμίγνυσθαι ( to-en-mingle-up-together ) πόρνοις, (unto-harlots,"
5:9. scripsi vobis in epistula ne commisceamini fornicariisI wrote to you in an epistle not to keep company with fornicators.
9. I wrote unto you in my epistle to have no company with fornicators;
5:9. As I have written to you in an epistle: “Do not associate with fornicators,”
5:9. I wrote unto you in an epistle not to company with fornicators:
I wrote unto you in an epistle not to company with fornicators:

9: Я писал вам в послании--не сообщаться с блудниками;
5:9  ἔγραψα ὑμῖν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις,
5:9. scripsi vobis in epistula ne commisceamini fornicariis
I wrote to you in an epistle not to keep company with fornicators.
5:9. As I have written to you in an epistle: “Do not associate with fornicators,”
5:9. I wrote unto you in an epistle not to company with fornicators:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: В предшествующих стихах Апостол указал на ослабление церковной дисциплины в Коринфской Церкви. Теперь он делает некоторые пояснения к тому, что им сказано, чтобы коринфяне не впали в недоразумения. Когда он говорил в послании (ст. 2, 6: и 7: рассматриваемой главы), чтобы они не входили в общение с блудниками (ср. 2Ин. 10: ст. ), то разумел в этом случае только грешников из среды христиан, а не всех грешников вообще, которые живут на свете (мира сего), ибо иначе добрым христианам нужно бы оставить города и удалиться в пустыни! - Идолослужители могли встречаться и среди коринфских христиан. Это были те, которые и после своего обращения могли продолжать исполнение языческих обычаев, напр. посещали трапезы, устраивавшиеся в языческих храмах (см. 1Кор.гл. ХVІІІ-я).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Advice to Shun Scandalous Professors.A. D. 57.
9 I wrote unto you in an epistle not to company with fornicators: 10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Here the apostle advises them to shun the company and converse of scandalous professors. Consider,

I. The advice itself: I wrote to you in a letter not to company with fornicators, v. 9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.

II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, &c. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?

III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (v. 12), and must be left to God's judgment, v. 13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.

IV. How he applies the argument to the case before him: "Therefore put away from among yourselves that wicked person, v. 13. Cast him out of your fellowship, and avoid his conversation."
Adam Clarke: Commentary on the Bible - 1831
5:9: I wrote unto you in an epistle - The wisest and best skilled in Biblical criticism agree that the apostle does not refer to any other epistle than this; and that he speaks here of some general directions which he had given in the foregoing part of it; but which he had now in some measure changed and greatly strengthened, as we see from Co1 5:11. The words εγραψα εν τῃ επιστολῃ may be translated, I Had written to you in This Epistle; for there are many instances in the New Testament where the aorist, which is here used, and which is a sort of indefinite tense, is used for the perfect and the plusquam-perfect. Dr. Whitby produces several proofs of this, and contends that the conclusion drawn by some, viz. that it refers to some epistle that is lost, is not legitimately drawn from any premises which either this text or antiquity affords. The principal evidence against this is Co2 7:8, where εν τῃ επιστολῃ, the same words as above, appear to refer to this first epistle. Possibly the apostle may refer to an epistle which he had written though not sent; for, on receiving farther information from Stephanas, Fortunatus, and Achaicus, relative to the state of the Corinthian Church, he suppressed that, and wrote this, in which he considers the subject much more at large. See Dr. Lightfoot.
Not to company with fornicators - With which, as we have already seen, Corinth abounded. It was not only the grand sin, but staple, of the place.
Albert Barnes: Notes on the Bible - 1834
5:9: I wrote unto you - I have written ἔγραψα egrapsa. This word may either refer to this Epistle, or to some former epistle. It simply denotes that he had written to them, but whether in the former part of this, or in some former epistle which is now lost, cannot be determined by the use of this word.
In an epistle - ἐν τῇ ἐπιστολῇ en tē epistolē. There has been considerable diversity of opinion in regard to this expression. A large number of commentators as Chrysostom, Theodoret, Oecumenius, most of the Latin commentators, and nearly all the Dutch commentators suppose that this refers to the same Epistle (our 1 Corinthians), and that the apostle means to say that in the former part of this Epistle Co1 5:2 he had given them this direction. And in support of this interpretation they say that τῇ tē here is used for ταυτῇ tautē, and appeal to the kindred passages in Rom 16:2; Col 4:6; Th1 5:27; Th2 3:3-4. Many others - as Grotius, Doddridge, Rosenmuller, etc. - suppose it to refer to some other epistle which is now lost, and which had been sent to them before their messengers had reached him. This Epistle might have been very brief, and might have contained little more than this direction. That this is the correct opinion, may appear from the following considerations, namely:
(1) It is the natural and obvious interpretation - one that would strike the great mass of people. It is just such an expression as Paul would have used on the supposition that he had written a pRev_ious epistle.
(2) it is the very expression which he uses in Co2 7:8, where he is referring to this Epistle as one which he had sent to them.
(3) it is not true that Paul had in any former part of this Epistle given this direction. He had commanded them to remove an incestuous person, and such a command might seem to imply that they ought not to keep company with such a person; but it was not a general command not to have contact with them.
(4) it is altogether probable that Paul would write more letters than we have preserved. We have but fourteen of his remaining. Yet he labored many years; founded many churches; and had frequent occasion to write to them.
(5) we know that a number of books have been lost which were either inspired or which were regarded as of authority by inspired men. Thus, the books of Jasher, of Iddo the seer, etc., are referred to in the Old Testament, and there is no improbability that similar instances may have occurred in regard to the writers of the New Testament.
(6) in Co1 5:11, he expressly makes a distinction between the Epistle which he was then writing and the former one. "But now," that is, in this Epistle, "I have written (ἔγραψα egrapsa) to you," etc. an expression which he would not use if Co1 5:9, referred to the same epistle. These considerations seem to me to be unanswerable, and to prove that Paul had sent another epistle to them in which he had given this direction.
(7) this opinion accords with that of a very large number of commentators. As an instance, Calvin says, "The Epistle of which he here speaks, is not now extant. Nor is it to be doubted that many others have perished; but it is sufficient that these survive to us which the Lord saw to be needful." If it be objected that this may affect the doctrine of the inspiration of the New Testament, since it is not to be supposed that God would suffer the writings of inspired men to be lost, we may reply:
(a) That there is no evidence that these were inspired. Paul often makes a distinction in regard to his own words and doctrines, as inspired or uninspired (see 1 Cor. 7); and the same thing may have occurred in his writings.
(b) This does not affect the inspiration of the books which remain, even on the supposition that those which were lost were inspired. It does not prove that these are not from God. If a man loses a guinea it does not prove that those which he has not lost are counterfeit or worthless.
(c) If inspired, they may have answered the purpose which was designed by their inspiration - and then have been suffered to be lost - as all inspired books will be destroyed at the end of the world.
(d) It is to be remembered that a large part of the discourses of the inspired apostles, and even the Saviour himself Joh 21:25, have been lost. And why should it be deemed any more wonderful that inspired books should be lost than inspired oral teaching? Why more wonderful that a brief letter of Paul should be destroyed than that numerous discourses of him "who spake as never man spake," should be lost to the world?
(e) We should be thankful for the books that remain, and we may be assured that all the truth that is needful for our salvation has been preserved and is in our bands. That any inspired hooks have been preserved amidst the efforts which have been made to destroy them all, is more a matter of wonder than that a few have been lost, and should rather lead us to gratitude that we have them than to grief that a few, probably relating to local and comparatively unimportant matters, have been destroyed.
Not to company ... - Not to associate with; see Eph 5:11; Th2 3:14. This, it seems, was a general direction on the subject. It referred to all who had this character. But the direction which he now Co1 5:11 proceeds to give, relates to a different matter - the proper degree of contact with those who were "in the church."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: not: Co1 5:2, Co1 5:7; Psa 1:1, Psa 1:2; Pro 9:6; Co2 6:14, Co2 6:17; Eph 5:11; Th2 3:14
Geneva 1599
(9) I wrote unto you in an epistle not to company with fornicators:
(9) Now he speaks more generally: and that which he spoke before of the incestuous person he shows that it pertains to others, who are known to be wicked and those who through their wicked life are a slander to the Church, who ought also by lawful order be cast out of the community of the Church. And making mention of eating meals, either he means that feast of love at which the supper of the Lord was received, or else their common usage and manner of life. And this is to be properly understood, lest any man should think that either matrimony was broken by excommunication, or such duties hindered and cut off by it, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbour to neighbour, to win one another to God.
John Gill
I wrote unto you in an epistle,..... Not in this same epistle, and in 1Cor 5:2 as some think; for what is here observed is not written in either of those verses, but in some other epistle he had sent them before, as is clear from 1Cor 5:11 which either came not to hand, or else was neglected by them; and so what he here says may be considered as a reproof to them, for taking no notice of his advice; but continuing to show respect to the incestuous person, though he in a former epistle had advised them to the contrary: no doubt the apostle wrote other epistles to the Corinthians, besides those that are in being; see 2Cor 10:10 nor does such a supposition at all detract from the perfection of Scripture; for not all that were written by him were by divine inspiration; and as many as were so, and were necessary for the perfection of the canon of Scripture, and to instruct us in the whole counsel of God, have been preserved; nor is this any contradiction to this epistle's being his first to this church; for though it might not be his first to them, yet it is the first to them extant with us, and therefore so called: what he had written to them in another epistle was not
to company with fornicators; which he had not so fully explained, neither what fornicators he meant, nor what by keeping company with them; he therefore in this distinguishes upon the former, and enlarges his sense of the latter; declaring that they were not so much as to eat with such persons; which shows, that this prohibition does not regard unclean copulation, or a joining with them in the sin of fornication, they had been used to in a state of unregeneracy, for some sort of companying with fornicators is allowed of in the next verse; whereas no degree of a sinful mixture with them would ever be tolerated: but that it is to be understood of a civil society and familiar conversation with them; which might bring a reproach upon religion, be a stumbling to weak Christians, and be of dangerous consequence to themselves and others; who hereby might be allured and drawn by their example into the commission of the same sinful practices. The apostle seems to allude to the customs and usages of the Jews, who abstained from all civil commerce and familiar acquaintance with unbelievers. They say,
"that everyone that does not study in the law, , "it is forbidden to come near him, and to exercise merchandise with him, and much less to walk with him in the way", because there is no faith in him (m).''
(m) Zohar in Lev. fol. 33. 2.
John Wesley
I wrote to you in a former epistle - And, doubtless, both St. Paul and the other apostles wrote many things which are not extant now. Not to converse - Familiarly; not to contract any intimacy or acquaintance with them, more than is absolutely necessary.
Robert Jamieson, A. R. Fausset and David Brown
I wrote . . . in an epistle--rather, "in the Epistle": a former one not now extant. That Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or, the) epistle," could not have been added if he meant, "I have just written" (2Cor 10:10). "His letters" (plural; not applying to merely one) confirm this. 2Cor 7:8 also refers to our first Epistle, just as here a former letter is referred to by the same phrase. Paul probably wrote a former brief reply to inquiries of the Corinthians: our first Epistle, as it enters more fully into the same subject, has superseded the former, which the Holy Spirit did not design for the guidance of the Church in general, and which therefore has not been preserved. See my Introduction.
5:105:10: Եւ ո՛չ եթէ ընդ պոռնիկս աշխարհիս այսորիկ, կամ ընդ ագա՛հս, կամ ընդ յափշտակօղս, կամ ընդ կռապարիշտս. ապա թէ ոչ՝ պարտ էիք եւ յաշխարհէ՛ իսկ ելանել[3703]։ [3703] Ոմանք. Եւ ոչ ընդ պոռ՛՛... եւ ընդ յափշ՛՛։
10 եւ ոչ միայն այս աշխարհի պոռնիկների կամ ագահների կամ յափշտակողների կամ կռապաշտների հետ. ապա թէ ոչ պարտաւոր պիտի լինէիք աշխարհից իսկ դուրս գալ:
10 Եւ գրածս՝ ոչ թէ աշխարհի պոռնիկներուն, ագահներուն, յափշտակողներուն կամ կռապաշտներուն հետ. ապա թէ ոչ՝ պէտք էր որ դուք աշխարհէ դուրս ելլէիք։
Եւ ոչ եթէ ընդ պոռնիկս աշխարհիս այսորիկ կամ ընդ ագահս կամ ընդ յափշտակողս կամ ընդ կռապարիշտս. ապա թէ ոչ` պարտէիք եւ յաշխարհէ իսկ ելանել:

5:10: Եւ ո՛չ եթէ ընդ պոռնիկս աշխարհիս այսորիկ, կամ ընդ ագա՛հս, կամ ընդ յափշտակօղս, կամ ընդ կռապարիշտս. ապա թէ ոչ՝ պարտ էիք եւ յաշխարհէ՛ իսկ ելանել[3703]։
[3703] Ոմանք. Եւ ոչ ընդ պոռ՛՛... եւ ընդ յափշ՛՛։
10 եւ ոչ միայն այս աշխարհի պոռնիկների կամ ագահների կամ յափշտակողների կամ կռապաշտների հետ. ապա թէ ոչ պարտաւոր պիտի լինէիք աշխարհից իսկ դուրս գալ:
10 Եւ գրածս՝ ոչ թէ աշխարհի պոռնիկներուն, ագահներուն, յափշտակողներուն կամ կռապաշտներուն հետ. ապա թէ ոչ՝ պէտք էր որ դուք աշխարհէ դուրս ելլէիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: впрочем не вообще с блудниками мира сего, или лихоимцами, или хищниками, или идолослужителями, ибо иначе надлежало бы вам выйти из мира [сего].
5:10  οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν.
5:10. οὐ (not) πάντως (unto-all) τοῖς (unto-the-ones) πόρνοις (unto-harlots) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) ἢ (or) τοῖς (unto-the-ones) πλεονέκταις (holders-beyond) καὶ (and) ἅρπαξιν (unto-snatchers) ἢ (or) εἰδωλολάτραις, (unto-image-servers,"ἐπεὶ (upon-if) ὠφείλετε (ye-were-debting) ἄρα (thus) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐξελθεῖν. (to-have-came-out)
5:10. non utique fornicariis huius mundi aut avaris aut rapacibus aut idolis servientibus alioquin debueratis de hoc mundo exisseI mean not with the fornicators of this world or with the covetous or the extortioners or the servers of idols: otherwise you must needs go out of this world.
10. not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters; for then must ye needs go out of the world:
5:10. certainly not with the fornicators of this world, nor with the greedy, nor with robbers, nor with the servants of idolatry. Otherwise, you ought to depart from this world.
5:10. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world:

10: впрочем не вообще с блудниками мира сего, или лихоимцами, или хищниками, или идолослужителями, ибо иначе надлежало бы вам выйти из мира [сего].
5:10  οὐ πάντως τοῖς πόρνοις τοῦ κόσμου τούτου ἢ τοῖς πλεονέκταις καὶ ἅρπαξιν ἢ εἰδωλολάτραις, ἐπεὶ ὠφείλετε ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν.
5:10. non utique fornicariis huius mundi aut avaris aut rapacibus aut idolis servientibus alioquin debueratis de hoc mundo exisse
I mean not with the fornicators of this world or with the covetous or the extortioners or the servers of idols: otherwise you must needs go out of this world.
5:10. certainly not with the fornicators of this world, nor with the greedy, nor with robbers, nor with the servants of idolatry. Otherwise, you ought to depart from this world.
5:10. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: For then must ye needs go out of the world - What an awful picture of the general corruption of manners does this exhibit! The Christians at Corinth could not transact the ordinary affairs of life with any others than with fornicators, covetous persons, extortioners, railers, drunkards, and idolaters, because there were none others in the place! How necessary was Christianity in that city!
Albert Barnes: Notes on the Bible - 1834
5:10: Yet not altogether ... - In my direction not "to company" with them, I did not mean that you should refuse all kinds of contact with them; that you should not treat them with civility, or be engaged with them in any of the transactions of life, or in the ordinary contact of society between man and man, for this would be impossible - but that you should not so associate with them as to be esteemed to belong to them, or so as to be corrupted by their example. You are not to make them companions and friends.
With the fornicators - Most pagans were of this description, and particularly at Corinth. See the introduction to this Epistle.
Of this world - Of those who are out of the church; or who are not professed Christians.
Or with the covetous - The avaricious; those greedy of gain. Probably his direction in the former epistle had been that they should avoid them.
Or extortioners - Rapacious persons; greedy of gain, and oppressing the poor, the needy, and the fatherless, to obtain money.
Or an idolater - All the Corinthians before the gospel was preached there worshipped idols.
Then must ye needs ... - It would be necessary to leave the world. The world is full of such persons. You meet them everywhere. You cannot avoid them in the ordinary transactions of life, unless you either destroy yourselves, or withdraw wholly from society. This passage shows:
(1) That that society was full of the licentious and the covetous, of idolaters and extortioners. (Compare the notes at Rom. 1.)
(2) that it is not right either to take our own lives to avoid them, or to withdraw from society and become monks; and therefore, that the whole monastic system is contrary to Christianity; and,
(3) That it is needful we should have some contact with the people of the world; and to have dealings with them as neighbors, and as members of the community. "How far" we are to have contact with them is not settled here. The general principles may be:
(1) That it is only so far as is necessary for the purposes of good society, or to show kindness to them as neighbors and as members of the community.
(2) we are to deal justly with them in all our transactions.
(3) we may be connected with them in regard to the things which "we have in common" - as public improvements, the business of education, etc.
(4) we are to endeavor to do them good, and for that purpose we are not to shun their society. But,
(5) We are not to make them our companions; or to associate with them in their wickedness, or as idolaters, or covetous, or licentious; we are not to be known as partakers with them in these things. And for the same reason we are not to associate with the frivilous in their gaiety; with the proud in their pride; with the fashionable in their regard to fashion; with the friends of the theater, the ballroom, or the splendid party, in their attachment to these amusements. In all these things we are to be separate; and are to be connected with them only in those things which we may have "in common" with them; and which are not inconsistent with the holy rules of the Christian religion.
(6) we are not so to associate with them as to be corrupted by their example; or so as to be led by that example to neglect prayer and the sanctuary, and the deeds of charity, and the effort to do good to the souls of people. We are to make it a great point that our piety is not to suffer by that contact; and we are never to do anything, or conform to any custom, or to have any such contact with them as to lessen our growth in grace; to divert our attention from the humble duties of religion; or to mar our Christian enjoyment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: altogether: Co1 10:27
of this: Co1 1:20; Joh 8:23, Joh 15:19, Joh 17:6, Joh 17:9, Joh 17:15, Joh 17:16; Co2 4:4; Eph 2:2; Jo1 4:5, Jo1 4:7
for: Mat 5:14-16; Joh 17:15; Phi 2:15; Jo1 5:19; Rev 12:9
Geneva 1599
Yet not (h) altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
(h) If you should utterly abstain from such men's company, you should go out of the world. Therefore I speak of those who are in the very bosom of the Church, who must be brought back into order by discipline, and not of those who are outside of the Church, with whom we must labour by all means possible, to bring them to Christ.
John Gill
Yet not altogether with the fornicators of this world,.... By "the fornicators of this world" are meant, such as were guilty of this sin, who were the men of the world, mere worldly carnal men, who were never called out of it, or ever professed to be; in distinction from those that were in the church, that had committed this iniquity; and the apostle's sense is, that his former prohibition of keeping company with fornicators was not to be understood as referring to such persons as were, out of the church, as if no sort of civil conversation and commerce were to be had with men of such, and the like infamous characters; or with the covetous, or extortioners, or with idolaters: that is, of this world; for this clause is to be understood of each of these; so we read (n) of , "the covetous of the world"; by the covetous are meant, either such who are given up to inordinate lusts, who work all uncleanness with greediness, and can never be satisfied with their filthy enjoyments; or such who are greedily desirous of riches and wealth, and of increasing their worldly substance by any method, right or wrong; and who not only withhold that which is meet from others, but will not allow themselves what is proper and necessary: "extortioners" are either "ravishers", as the word may be rendered: such who by force violate the chastity of others, youths or virgins; or robbers, who, by violence and rapine, take away that which is the fight and property of others; or such who oppress the poor, detain their wages by fraud, or lessen them, and extort that by unlawful gain, which is unreasonable: idolaters are those who worship the false deities of the Heathens, or any idol, graven image, or picture of God, or men, or any creature whatsoever, or any but the one Lord God. The apostle, under these characters, comprises all manner of sin against a man's self, against his neighbour, and against God; against himself, as fornication; against his neighbour, as covetousness and extortion; and against God, as idolatry: and since the world abounded with men guilty of these several vices, all kind of civil correspondence with them could not be avoided,
for then must you needs go out of the world; meaning not out of Greece, or of any of the cities thereof, into other parts, but out of the world itself; they must even destroy themselves, or seek out for a new world: it is an hyperbolical way of speaking, showing that the thing is impracticable and impossible, since men of this sort are everywhere; and were all trade and conversation with them to be forbidden, the families of God's people could never be supported, nor the interest of religion maintained; a stop would soon be put to worldly business, and saints would have little or nothing to do in the world; wherefore, as the Arabic version reads it, "business would compel you to go out of the world".
(n) Zohar in Exod. fol. 31. 2.
John Wesley
But I did not mean that you should altogether refrain from conversing with heathens, though they are guilty in some of these respects. Covetous, rapacious, idolaters - Sinners against themselves, their neighbour, God. For then ye must go out of the world - Then all civil commerce must cease. So that going out of the world, which some account a perfection, St. Paul accounts an utter absurdity.
Robert Jamieson, A. R. Fausset and David Brown
Limitation of the prohibition alluded to in 1Cor 5:9. As in dissolute Corinth to "company with no fornicators," &c., would be almost to company with none in the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, &c., of the unbelieving world (compare 1Cor 10:27; Jn 17:15; 1Jn 5:18-19). As "fornicators" sin against themselves, so "extortioners" against their neighbors, and "idolaters" against God. The attempt to get "out of the world," in violation of God's will that believers should remain in it but keep themselves from its evil, led to monasticism and its consequent evils.
5:115:11: Բայց արդ՝ գրեցի ձեզ չխառնակե՛լ։ Եթէ ոք եղբայր անուանեալ կամ պոռնի՛կ իցէ, կամ կռապարիշտ, կամ ագա՛հ, կամ բամբասօղ, կամ արբեցօղ, կամ յափշտակօղ, ընդ այնպիսումն եւ հա՛ց մի՛ ուտել[3704]։ [3704] Ոմանք. Բայց գրեցի ձեզ։ Յօրինակին պակասէր. Կամ բամբասօղ, կամ արբեցօղ, կամ յափշտակօղ։ Օրինակ մի. Ընդ այնպիսոյն եւ հաց մի՛ ուտեր։
11 Բայց արդ, ձեզ գրեցի, որ չխառնակուէք. եթէ եղբայր կոչուած մէկը պոռնիկ լինի, կամ կռապաշտ, կամ ագահ, կամ բամբասող, կամ հարբեցող, կամ յափշտակող, այդպիսի մէկի հետ հաց էլ չուտէք:
11 Բայց հիմա ձեզի գրեցի չխառնուիլ, այսինքն եթէ եղբայր մը՝ կա՛մ պոռնիկ ըլլայ, կա՛մ ագահ, կա՛մ կռապաշտ, կա՛մ նախատող, կա՛մ գինով, կա՛մ յափշտակող, անոր հետ հաց ալ մի՛ ուտէք։
Բայց արդ գրեցի ձեզ չխառնակել, եթէ ոք եղբայր անուանեալ կամ պոռնիկ իցէ կամ կռապարիշտ կամ ագահ կամ բամբասող կամ արբեցող կամ յափշտակող, ընդ այնպիսումն եւ հաց մի՛ ուտել:

5:11: Բայց արդ՝ գրեցի ձեզ չխառնակե՛լ։ Եթէ ոք եղբայր անուանեալ կամ պոռնի՛կ իցէ, կամ կռապարիշտ, կամ ագա՛հ, կամ բամբասօղ, կամ արբեցօղ, կամ յափշտակօղ, ընդ այնպիսումն եւ հա՛ց մի՛ ուտել[3704]։
[3704] Ոմանք. Բայց գրեցի ձեզ։ Յօրինակին պակասէր. Կամ բամբասօղ, կամ արբեցօղ, կամ յափշտակօղ։ Օրինակ մի. Ընդ այնպիսոյն եւ հաց մի՛ ուտեր։
11 Բայց արդ, ձեզ գրեցի, որ չխառնակուէք. եթէ եղբայր կոչուած մէկը պոռնիկ լինի, կամ կռապաշտ, կամ ագահ, կամ բամբասող, կամ հարբեցող, կամ յափշտակող, այդպիսի մէկի հետ հաց էլ չուտէք:
11 Բայց հիմա ձեզի գրեցի չխառնուիլ, այսինքն եթէ եղբայր մը՝ կա՛մ պոռնիկ ըլլայ, կա՛մ ագահ, կա՛մ կռապաշտ, կա՛մ նախատող, կա՛մ գինով, կա՛մ յափշտակող, անոր հետ հաց ալ մի՛ ուտէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Но я писал вам не сообщаться с тем, кто, называясь братом, остается блудником, или лихоимцем, или идолослужителем, или злоречивым, или пьяницею, или хищником; с таким даже и не есть вместе.
5:11  νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῶ τοιούτῳ μηδὲ συνεσθίειν.
5:11. νῦν (Now) δὲ (moreover) ἔγραψα (I-scribed) ὑμῖν (unto-ye) μὴ (lest) συναναμίγνυσθαι ( to-en-mingle-up-together ) ἐάν (if-ever) τις (a-one) ἀδελφὸς (brethrened) ὀνομαζόμενος (being-named-to) ᾖ (it-might-be) πόρνος (a-harlot) ἢ (or) πλεονέκτης (a-holder-beyond) ἢ (or) εἰδωλολάτρης (an-image-server) ἢ (or) λοίδορος (a-reviler) ἢ (or) μέθυσος (an-intoxicator) ἢ (or) ἅρπαξ, (a-snatcher,"τῷ (unto-the-one) τοιούτῳ (unto-the-one-unto-the-one-this) μηδὲ (lest-moreover) συνεσθίειν. (to-eat-belong-together)
5:11. nunc autem scripsi vobis non commisceri si is qui frater nominatur est fornicator aut avarus aut idolis serviens aut maledicus aut ebriosus aut rapax cum eiusmodi nec cibum sumereBut now I have written to you, not to keep company, if any man that is named a brother be a fornicator or covetous or a server of idols or a railer or a drunkard or an extortioner: with such a one, not so much as to eat.
11. but now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.
5:11. But now I have written to you: do not associate with anyone who is called a brother and yet is a fornicator, or greedy, or a servant of idolatry, or a slanderer, or inebriated, or a robber. With such a one as this, do not even take food.
5:11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat:

11: Но я писал вам не сообщаться с тем, кто, называясь братом, остается блудником, или лихоимцем, или идолослужителем, или злоречивым, или пьяницею, или хищником; с таким даже и не есть вместе.
5:11  νῦν δὲ ἔγραψα ὑμῖν μὴ συναναμίγνυσθαι ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῶ τοιούτῳ μηδὲ συνεσθίειν.
5:11. nunc autem scripsi vobis non commisceri si is qui frater nominatur est fornicator aut avarus aut idolis serviens aut maledicus aut ebriosus aut rapax cum eiusmodi nec cibum sumere
But now I have written to you, not to keep company, if any man that is named a brother be a fornicator or covetous or a server of idols or a railer or a drunkard or an extortioner: with such a one, not so much as to eat.
5:11. But now I have written to you: do not associate with anyone who is called a brother and yet is a fornicator, or greedy, or a servant of idolatry, or a slanderer, or inebriated, or a robber. With such a one as this, do not even take food.
5:11. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ап. перечисляет те пороки, которые должны встретить себе строгое осуждение со стороны Церкви, когда имеющий какой-либо из этих пороков продолжает называть себя христианином.
Adam Clarke: Commentary on the Bible - 1831
5:11: But now I have written - I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such - have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. Let him have this extra mark of your abhorrence of all sin; and let the world see that the Church of God does not tolerate iniquity.
Albert Barnes: Notes on the Bible - 1834
5:11: "But now." In this Epistle. This shows that he had written a former letter.
I have written to you. - Above. I have designed to give this injunction that you are to be entirely separated from one who is a professor of religion and who is guilty of these things.
Not to keep company - To be wholly separated and withdrawn from such a person. Not to associate with him in any manner.
If any man that is called a brother - Any professing Christian; any member of the church.
Be a fornicator ... - Like him who is mentioned, Co1 5:1.
Or an idolater - This must mean those persons who, while they professed Christianity, still attended the idol feasts, and worshipped there. Perhaps a few such may have been found who had adopted the Christian profession hypocritically.
Or a railer - A reproachful man; a man of coarse, harsh, and bitter words; a man whose characteristic it was to abuse others; to vilify their character, and wound their feelings. It is needless to say how much this is contrary to the spirit of Christianity, and to the example of the Master, "who when he was Rev_iled, Rev_iled not again."
Or a drunkard - Perhaps there might have been some then in the church, as there are now, who were addicted to this vice. It has been the source of incalculable evils to the church; and the apostle, therefore, solemnly enjoins on Christians to have no fellowship with a man who is intemperate.
With such an one no not to eat - To have no contact or fellowship with him of any kind; not to do anything that would seem to acknowledge him as a brother; with such an one not even to eat at the same table. A similar course is enjoined by John; Jo2 1:10-11. This refers to the contact of common life, and not particularly to the communion. The true Christian was wholly to disown such a person, and not to do anything that would seem to imply that he regarded him as a Christian brother. It will be seen here that the rule was much more strict in regard to one who professed to be a Christian than to those who were known and acknowledged pagans. The reasons may have been:
(1) The necessity of keeping the church pure, and of not doing anything that would seem to imply that Christians were the patrons and friends of the intemperate and the wicked.
(2) in respect to the pagan, there could be no danger of its being supposed that Christians regarded them as brethren, or showed to them any more than the ordinary civilities of life; but in regard to those who professed to be Christians, but who were drunkards, or licentious, if a man was on terms of intimacy with them, it would seem as if he acknowledged them as brethren and recognized them as Christians.
(3) this entire separation and withdrawing from all communion was necessary in these times to save the church from scandal, and from the injurious reports which were circulated. The pagan accused Christians of all manner of crime and abominations. These reports were greatly injurious to the church. But it was evident that currency and plausibility would be given to them if it was known that Christians were on terms of intimacy and good fellowship with pagans and intemperate persons. Hence, it became necessary to withdraw wholly from them to withhold even the ordinary courtesies of life; and to draw a line of total and entire separation. Whether this rule in its utmost strictness is demanded now, since the nature of Christianity is known, and since religion cannot be in "so much" danger from such reports, may be made a question. I am inclined to the opinion that the ordinary civilities of life may be shown to such persons; though certainly nothing that would seem to recognize them as Christians. But as neighbors and relatives; as those who may be in distress and want, we are assuredly not forbidden to show toward them the offices of kindness and compassion. Whitby and some others, however, understand this of the communion of the Lord's Supper and of that only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: called: Co1 6:6, Co1 7:12, Co1 7:15, Co1 8:11; Mat 18:17; Act 9:17; Rom 16:17; Th2 3:6, Th2 3:14; Jo2 1:10
fornicator: Co1 5:1-9, Co1 5:10; Psa 50:16-21; Co2 12:20, Co2 12:21; Gal 5:19-21; Th1 4:3-8; Rev 2:14; Rev 2:20, Rev 21:8, Rev 22:15
or covetous: Psa 10:3; Mar 7:21-23; Luke 12:15-31; Eph 5:5; Col 3:5; Ti1 3:3, Ti1 6:9, Ti1 6:10; Pe2 2:14, Pe2 2:15
or an idolater: Co1 10:7, Co1 10:8, Co1 10:14, Co1 10:18-22
or a railer: Co1 6:10; Psa 101:5
or a drunkard: Co1 11:21; Mat 24:49-51; Luk 12:45, Luk 12:46, Luk 21:34; Rom 13:13; Gal 2:12; Eph 5:18; Th1 5:7, Th1 5:8
or an extortioner: Eze 22:12; Mat 23:25; Luk 18:11
with: Co1 5:13; Mat 18:17; Rom 16:17; Th2 3:6, Th2 3:14; Ti1 6:5; Jo2 1:10
John Gill
But now have I written unto you,.... Which shows, that what he had written before was at another time, and in another epistle; but not that what he was now writing was different from the former, only he explains the persons of whom, and the thing about which he has before written:
not to keep company, if any man that is called a brother, be a fornicator; or if any man that is a brother is called, or named a fornicator; or covetous, or an idolater; or a railer, or a drunkard, or an extortioner, with such an one, no, not to eat. The apostle's meaning is, that in his prohibition of keeping company with men of the above character, he would be understood of such persons as were called brethren; who had been received into the church, and had been looked upon, and had professed themselves to be such; and who might be mentioned by name, as notoriously guilty of fornication, covetousness, idolatry, and extortion, mentioned in the former verse; to which are added two other sins any of them might be addicted to, as "railing" either at their fellow brethren and Christians, or others giving reproachful language to them, and fixing invidious characters on them: and "drunkenness"; living in the frequent commission of that sin, and others before spoken of; and that such persons remaining impenitent and incorrigible, still persisting, in such a vicious course of life, after due admonition given them, were not only to be removed from their religious society, from the communion of the church, and be debarred sitting down, and eating with them at the Lord's table, or at their love feasts, but also were to be denied civil conversation and familiarity with them, and even not suffered to eat common food at the same table with them: which though lawful to be used with the men of the world, yet for some reasons were not advisable to be used with such; partly for vindicating the honour of religion, and preventing the stumbling of the weak; and partly to make such offenders ashamed, and bring them to repentance. The apostle alludes to the behaviour of the Jews, either to persons that were under any pollution, as a woman in the days of her separation, when her husband , "might not eat with her" off of the same plate, nor at the same table, nor on the same cloth; nor might she drink with him, nor mix his cup for him; and the same was observed to persons that had issues on them (o): or rather to such as were under "the sentence of excommunication", and such an one was obliged to sit the distance of four cubits from others, and who might not eat nor drink with him; nor was he allowed to wash and shave himself, nor a sufficiency of food, nor any to sit with him within the space of four cubits, except those of his house (p).
(o) Maimon. Hilch. Issure Bia, c. 11. sect. 17, 18, 19. & Tumaot Okelim, c. 16. sect. 11. & R. Abraham in ib. (p) T. Bab. Moed Katon, fol. 16. 1. & Piske Tosaph. in ib. art. 67, 68.
John Wesley
Who is named a brother - That is, a Christian; especially if a member of the same congregation. Rapacious - Guilty of oppression, extortion, or any open injustice. No, not to eat with him - Which is the lowest degree of familiarity.
Robert Jamieson, A. R. Fausset and David Brown
But now--"Now" does not express time, but "the case being so," namely, that to avoid fornicators, &c., of the world, you would have to leave the world altogether, which would be absurd. So "now" is used in Heb 11:16. Thus we avoid making the apostle now retract a command which he had before given.
I have written--that is, my meaning in the letter I wrote was "not to keep company," &c.
a brother--contrasted with a "fornicator . . . of the world" (1Cor 5:10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Eph 5:3, Eph 5:5, "covetousness" is joined with "fornication": the common fount of both being "the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense" [TRENCH, Greek Synonyms of the New Testament]. Hence "idolatry" is associated with them: and the covetous man is termed an "idolater" (Num 25:1-2). The Corinthians did not fall into open idolatry, but ate things offered to idols, so making a compromise with the heathen; just as they connived at fornication. Thus this verse prepares for the precepts in 1Cor 8:4, &c. Compare the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel with the Midianites (Rev_ 2:14).
no not to eat--not to sit at the same table with such; whether at the love-feasts (agapÃ&brvbr;) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "are not as children in one family, but like a heterogeneous crowd of strangers in an inn" [BENGEL] (compare Gal 2:12; 2Jn 1:10-11).
5:125:12: Զի կա՛յ իմ եւ զարտաքինսն դատելոյ. ոչ ապաքէն դուք զներքինսն դատիցիք[3705]. [3705] Ոմանք. Զներքինսդ դատի՛ք։
12 Իմ ի՞նչ գործն է դատել նաեւ դրսիններին. չէ՞ որ ներսիններին դուք էք դատում:
12 Վասն զի ի՞նչպէս դուրսինները դատեմ։ Չէ՞ որ դուք ներսինները կը դատէք.
Զի՞ կայ իմ եւ զարտաքինսն դատելոյ. ո՞չ ապաքէն դուք զներքինսն դատիցիք:

5:12: Զի կա՛յ իմ եւ զարտաքինսն դատելոյ. ոչ ապաքէն դուք զներքինսն դատիցիք[3705].
[3705] Ոմանք. Զներքինսդ դատի՛ք։
12 Իմ ի՞նչ գործն է դատել նաեւ դրսիններին. չէ՞ որ ներսիններին դուք էք դատում:
12 Վասն զի ի՞նչպէս դուրսինները դատեմ։ Չէ՞ որ դուք ներսինները կը դատէք.
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Ибо что мне судить и внешних? Не внутренних ли вы судите?
5:12  τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε;
5:12. τί (To-what-one) γάρ (therefore) μοι (unto-me) τοὺς (to-the-ones) ἔξω (out-unto-which) κρίνειν; (to-separate?"οὐχὶ (Unto-not) τοὺς (to-the-ones) ἔσω (into-unto-which) ὑμεῖς (ye) κρίνετε, (ye-should-separate,"
5:12. quid enim mihi de his qui foris sunt iudicare nonne de his qui intus sunt vos iudicatisFor what have I to do to judge them that are without? Do not you judge them that are within?
12. For what have I to do with judging them that are without? Do not ye judge them that are within,
5:12. For what have I to do with judging those who are outside? But do not even you yourselves judge those who are inside?
5:12. For what have I to do to judge them also that are without? do not ye judge them that are within?
For what have I to do to judge them also that are without? do not ye judge them that are within:

12: Ибо что мне судить и внешних? Не внутренних ли вы судите?
5:12  τί γάρ μοι τοὺς ἔξω κρίνειν; οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε;
5:12. quid enim mihi de his qui foris sunt iudicare nonne de his qui intus sunt vos iudicatis
For what have I to do to judge them that are without? Do not you judge them that are within?
5:12. For what have I to do with judging those who are outside? But do not even you yourselves judge those who are inside?
5:12. For what have I to do to judge them also that are without? do not ye judge them that are within?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Здесь Ап. оправдывает свое различное отношение к верующим и неверующим. Впрочем, говоря, что он не хочет судить внешних, Ап. имеет здесь в виду себя как христианина вообще, а не как Апостола. Всякий христианин может сам порывать общение с своим собратом по вере, как скоро видит, что тот не хочет исправиться. Христос Спаситель сказал: "да будет тебе (упорный грешник) как язычник и мытарь" (Мф XVIII:17). - Внешних. Так назывались язычники у иудеев, но Ап. употребляет это выражение, очевидно, в приложении и к язычникам и к иудеям. - Ап. как будто здесь противоречит заповеди Христа: "не судите"... (Мф VII:1). Но Христос запрещал осуждение злобное, когда человек осуждает ближнего на основании только одних предположений, стараясь угадать его сокрытые намерения. Такое осуждение запрещается и у Ап. Павла (XIII:7). Но здесь Ап. советует, даже ставит в обязанность христианину, суждение о поступке, явно нарушающем правильный строй христианской жизни, и притом суждение, соединенное с любящею заботою об изыскании средств, какие бы могли поставить человека на истинный путь (чтобы дух был спасен - ст. 5). Первое суждение сопровождается некоторым чувством злорадства, а последнее - смирением и печалью (ст. 2). - И так извергните... Ап., повторяя здесь мысль, высказанную в законе Моисеевом (см. Втор XVII:7; XXII:21; XXIV:7), повелевает удалять всех развращенных из среды христианского общества. Средства для этого указаны выше - именно, плач к Богу, обращение к Богу с прошением об удалении таких грешников (ст. 2) и личный разрыв с ними (ст. 11). Других средств церковной дисциплины по отношению к грешникам Ап. не знает, по крайней мере, не указывает. Конечно, об увещаниях, которые должны предшествовать церковному суду (Мф XVIII:15-20), он здесь не считал нужным упоминать.
Adam Clarke: Commentary on the Bible - 1831
5:12: For what have I to do to judge them also that are without? - The term without, τους εξω, signifies those who were not members of the Church, and in this sense its correspondent term: החיצונים hachitsonim, those that are without, is generally understood in the Jewish writers, where it frequently occurs. The word και also, which greatly disturbs the sense here, is wanting in ABCFG, and several others, with the Syriac, Coptic, Slavonic, Vulgate, and the Itala; together with several of the fathers. The sentence, I think, with the omission of και also, should stand thus: Does it belong to me to pass sentence on those which are without - which are not members of the Church? By no means (ουχι.) Pass ye sentence on them which are within - which are members of the Church: those which are without - which are not members of the Church, God will pass sentence on, in that way in which he generally deals with the heathen world. But put ye away the evil from among yourselves. This is most evidently the apostle's meaning, and renders all comments unnecessary. In the last clause there appears to be an allusion to Deu 17:7, where the like directions are given to the congregation of Israel, relative to a person found guilty of idolatry: Thou shalt put away the evil from among you - where the version of the Septuagint is almost the same as that of the apostle: και εξαρεις τον πονηρον εξ ὑμων αυτων.
There are several important subjects in this chapter which intimately concern the Christian Church in general.
1. If evil be tolerated in religious societies, the work of God cannot prosper there. If one scandal appear, it should be the cause of general humiliation and mourning to the followers of God where it occurs; because the soul of a brother is on the road to perdition, the cause of God so far betrayed and injured, and Christ recrucified in the house of his friends. Pity should fill every heart towards the transgressor, and prayer for the backslider occupy all the members of the Church.
2. Discipline must be exercised in the Christian Church; without this it will soon differ but little from the wilderness of this world. But what judgment, prudence, piety, and caution, are requisite in the execution of this most important branch of a minister's duty! He may be too easy and tender, and permit the gangrene to remain till the flock be infected with it. Or he may be rigid and severe, and destroy parts that are vital while only professing to take away what is vitiated. A backslider is one who once knew less or more of the salvation of God. Hear what God says concerning such: Turn, ye backsliders, for I am married unto you. See how unwilling He is to give them up! He suffers long, and is kind: do thou likewise; and when thou art obliged to cut off the offender from the Church of Christ, follow him still with thy best advice and heartiest prayers.
3. A soul cut off from the flock of God is in an awful state! his outward defense is departed from him; and being no longer accountable to any for his conduct, he generally plunges into unprecedented depths of iniquity; and the last state of that man becomes worse than the first. Reader, art thou without the pale of God's Church? remember it is here written, them that are Without God judgeth, Co1 5:13.
4. Christians who wish to retain the spirituality of their religion should be very careful how they mingle with the world. He who is pleased with the company of ungodly men, no matter howsoever witty or learned, is either himself one with them, or is drinking into their spirit. It is impossible to associate with such by choice without receiving a portion of their contagion. A man may be amused or delighted with such people, but he will return even from the festival of wit with a lean soul. Howsoever contiguous they may be, yet the Church and the world are separated by an impassable gulf.
5. If all the fornicators, adulterers, drunkards, extortioners, and covetous persons which bear the Christian name, were to be publicly excommunicated from the Christian Church, how many, and how awful would the examples be! If however the discipline of the visible Church be so lax that such characters are tolerated in it, they should consider that this is no passport to heaven. In the sight of God they are not members of his Church; their citizenship is not in heaven, and therefore they have no right to expect the heavenly inheritance. It is not under names, creeds, or professions, that men shall be saved at the last day; those alone who were holy, who were here conformed to the image of Christ, shall inherit the kingdom of God. Those who expect it in any other way, or on any other account, will be sadly deceived.
Albert Barnes: Notes on the Bible - 1834
5:12: For what have I to do ... - I have no authority over them; and can exercise no jurisdiction over them. All my rules, therefore, must have reference only to those who are within the church.
To judge - To pass sentence upon; to condemn; or to punish. As a Christian apostle I have no jurisdiction over them.
Them also that are without - Without the pale of the Christian church; pagans; people of the world; those who did not profess to be Christians.
Do not ye judge ... - Is not your jurisdiction as Christians confined to those who are within the church, and professed members of it? ought you not to exercise discipline there, and inflict punishment on its unworthy members? Do you not in fact thus exercise discipline, and separate from your society unworthy persons - and ought it not to be done in this instance, and in reference to the offender in your church?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: what: Luk 12:14; Joh 18:36
them: Mar 4:11; Col 4:5; Th1 4:12; Ti1 3:7
do not: Co1 6:1-5
Geneva 1599
(10) For what have I to do to judge them also that are without? do not ye judge them that are within?
(10) Those who are false brethren ought to be cast out of the congregation. As for those who are outside of it, they must be left to the judgment of God.
John Gill
For what have I to do to judge,.... To admonish, reprove, censure, and condemn:
them also that are without? without the church, who never were in it, or members of it; to whom ecclesiastical jurisdiction does not reach; and with whom the apostle had no more concern, than the magistrates of one city, or the heads of one family have with another:
do not ye judge them that are within? and them only? The apostle appeals to their own conduct, that they only reproved, censured, and punished with excommunication, such as were within the pale of the church, were members of it, and belonged unto it; nor did they pretend to exercise a power over others; and it would have been well if they had made use of the power they had over their own members, by admonishing and reproving such as had sinned; by censuring delinquents, and removing from their communion scandalous and impenitent offenders; and therefore they need not wonder that the apostle only meant fornicators, &c. among them, and not those that were in the world, by his forbidding to company with such: reference seems to be had to ways of speaking among the Jews, who used not only to call themselves the church, and the Gentiles the world, and so them that were without, both their land and church; but even those among themselves that were profane, in distinction from their wise and good men. They say (q),
"if a man puts his phylacteries on his forehead, or upon the palm of his hand, this is the way of heresy (or, as in the Talmud (r), the way of the Karaites); if he covered them with gold, and put them upon his glove (or on his garments without, so Bartenora, or, as Maimonides interprets it, his arm, shoulder, or breast), lo, this is , "the way of them that are without":''
on which the commentators (s) say, "these are the children of men, who walk after their own judgment, and not the judgment of the wise men": and Maimonides (t) says, they are such who deny the whole law, and neither believe anything, either of the written or the oral law.
(q) Misn. Megilla, c. 4. sect. 8. (r) T. Bab. Megilla, fol. 24. 2. (s) Jarchi, Bartenora, & Yom Tob, in Misn. Megilla, c. 4. sect. 8. (t) In. ib.
John Wesley
I speak of Christians only. For what have I to do to judge heathens? But ye, as well as I, judge those of your own community.
Robert Jamieson, A. R. Fausset and David Brown
what have I to do--You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it.
also--Implying, Those within give me enough to do without those outside.
do not ye, &c.--Ye judge your fellow citizens, not strangers: much more should I [BENGEL]. Rather, Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home [GROTIUS]. God is the Judge of the salvation of the heathen, not we (Rom 2:12-16). Paul here gives an anticipatory censure of their going to law with saints before heathen tribunals, instead of judging such causes among themselves within.
5:135:13: եւ զարտաքինսն Աստուած դատիցի. բարձէ՛ք զչարն ՚ի միջոյ ձերմէ[3706]։[3706] Ոմանք. Աստուած դատեսցի. կամ՝ դատեսցէ. բարձէք զչար ՚ի միջոյ։
13 Իսկ դրսիններին Աստուած է դատելու: Վերացրէ՛ք չարը ձեր միջից:
13 Իսկ դուրսինները Աստուած պիտի դատէ. ուստի չարը ձեր մէջէն վերցուցէք։
եւ զարտաքինսն Աստուած դատիցի. բարձէք զչարն ի միջոյ ձերմէ:

5:13: եւ զարտաքինսն Աստուած դատիցի. բարձէ՛ք զչարն ՚ի միջոյ ձերմէ[3706]։
[3706] Ոմանք. Աստուած դատեսցի. կամ՝ դատեսցէ. բարձէք զչար ՚ի միջոյ։
13 Իսկ դրսիններին Աստուած է դատելու: Վերացրէ՛ք չարը ձեր միջից:
13 Իսկ դուրսինները Աստուած պիտի դատէ. ուստի չարը ձեր մէջէն վերցուցէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: Внешних же судит Бог. Итак, извергните развращенного из среды вас.
5:13  τοὺς δὲ ἔξω ὁ θεὸς κρινεῖ. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.
5:13. τοὺς (to-the-ones) δὲ (moreover) ἔξω (out-unto-which) ὁ (the-one) θεὸς (a-Deity) κρίνει; (it-separateth) ἐξάρατε ( Ye-should-have-lifted-out ) τὸν ( to-the-one ) πονηρὸν ( to-en-necessitated ) ἐξ ( out ) ὑμῶν ( of-ye ) αὐτῶν . ( of-them )
5:13. nam eos qui foris sunt Deus iudicabit auferte malum ex vobis ipsisFor them that are without, God will judge. Put away the evil one from among yourselves.
13. whereas them that are without God judgeth? Put away the wicked man from among yourselves.
5:13. For those who are outside, God will judge. But send this evil person away from yourselves.
5:13. But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
But them that are without God judgeth. Therefore put away from among yourselves that wicked person:

13: Внешних же судит Бог. Итак, извергните развращенного из среды вас.
5:13  τοὺς δὲ ἔξω ὁ θεὸς κρινεῖ. ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν.
5:13. nam eos qui foris sunt Deus iudicabit auferte malum ex vobis ipsis
For them that are without, God will judge. Put away the evil one from among yourselves.
5:13. For those who are outside, God will judge. But send this evil person away from yourselves.
5:13. But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
5:13: But them ... - They who are unconnected with the church are under the direct and special government of God. They are indeed sinners, and they deserve punishment for their crimes. But it is not ours to pronounce sentence upon them, or to inflict punishment. God will do that. our province is in regard to the church. We are to judge these; and these alone. All others we are to leave entirely in the hands of God.
Therefore - Greek "And" (καὶ kai). "Since it is yours to judge the members of your own society, do you exercise discipline on the offender and put him away?"
Put away from among yourselves - Excommunicate him; expel him from your society. This is the utmost power which the church has; and this act the church is bound to exercise upon all those who have openly offended against the laws of Jesus Christ.
Remarks On 1 Corinthians 5
1. A public rumor with regard to the existence of an offence in the church should lead to discipline. This is due to the church itself that it may be pure and uninjured; to the cause, that religion may not suffer by the offence; and to the individual, that he may have justice done him, and his character vindicated if he is unjustly accused; or that if guilty he may be reclaimed and reformed - Offences should not be allowed to grow until they become scandalous; but when they do, every consideration demands that the matter should be investigated; Co1 5:1.
2. People are often filled with pride when they have least occasion for it; Co1 5:2. This is the case with individuals - who are often elated when their hearts are full of sin - when they are indulging in iniquity; and it is true of churches also, that they are most proud when the reins of discipline are relaxed, and their members are cold in the service of God, or when they are even living so as to bring scandal and disgrace on the gospel.
3. We see in what way the Christian church should proceed in administering discipline; Co1 5:2. It should not be with harshness, bitterness, Rev_enge, or persecution. It should be with mourning that there is necessity for it; with tenderness toward the offender; with deep grief that the cause of religion has been injured; and with such grief at the existence of the offence as to lead them to prompt and decided measures to remove it.
4. The exercise of discipline belongs to the church itself; Co1 5:4. The church at Corinth was to be assembled with reference to this offence, and was to remove the offender. Even Paul, an apostle, and the spiritual father of the church, did not claim the authority to remove an offender except through the church. The church was to take up the case; to act on it; to pass the sentence; to excommunicate the man. There could scarcely be a stronger proof that the power of discipline is in the church, and is not to be exercised by any independent individual, or body of people, foreign to the church, or claiming an independent right of discipline. If "Paul" would not presume to exercise such discipline independently of the church, assuredly no minister, and no body of ministers have any such right now. Either by themselves in a collective congregational capacity, or through their representatives in a body of elders, or in a committee appointed by them; every church is itself originate and execute all the acts of Christian discipline over its members. (See the supplementary note on Co1 5:4.)
5. We see the object of Christian discipline; Co1 5:5. It is not Rev_enge, hatred, malice, or the more exercise of power that is to lead to it; it is "the good of the individual" that is to be pursued and sought. While the church endeavors to remain pure, its aim and object should be mainly to correct and reform the offender, that his spirit may be saved. When discipline is undertaken from any other motive than this; when it is pursued from private pique or rivalship, or ambition, or the love of power; when it seeks to overthrow the influence or standing of another, it is wrong. The salvation of the offender and the glory of God should prompt to all the measures which should be taken in the case.
6. We see the danger of indulging in any sin - both in reference to ourselves as individuals, or to the church; Co1 5:6. The smallest sin indulged in will spread pollution through the whole body, as a little leaven will effect the largest mass.
7. Christians should be pure; Co1 5:7-8. Their Saviour - their paschal lamb, was pure; and he died that they might be pure. He gave himself that his people might be holy; and by all the purity of his character; by all the labors and self-denials of his life; by all his sufferings and groans in our behalf, are we called on to be holy.
8. We are here presented with directions in regard to our contact with those who are not members of the church; Co1 5:10. There is nothing that is more difficult to be understood than the duty of Christians respecting such contact. Christians often feel that they are in danger from it, and they are disposed to withdraw almost entirely from the world. And they ask with deep solicitude often, what course they are to pursue? Where shall the line be drawn? How far shall they go? And where shall they deem the contact with the world unlawful or dangerous? - A few remarks here as rules may aid us in answering these questions.
(I) Christians are not wholly to withdraw from contact with the people of this world. This was the error of the monastic system, and this error has been the occasion of innumerable corruptions and abominations in the papal church - They are not to do this because:
(a) It is impossible. They must needs then, says Paul, go out of the world.
(b) Because religion is not to be regarded as dissocial, and gloomy, and unkind.
(c) Because they have many interests in common with those who are unconnected with the church, and they are not to abandon them. The interests of justice, and liberty, and science, and morals, and public improvements, and education, are all interests in which they share in common with others.
(d) Many of their best friends - a father, a mother, a son, a daughter, may be outside of the church, and religion does not sever those ties, but binds them more tenderly and closely.
(e) Christians are inevitably connected in commercial dealings with those who are not members of the church; and to cease to have any connection with them would be to destroy their own business, and to throw themselves out of employment and to break up society.
(f) It would pRev_ent the possibility of doing much good either to the bodies or the souls of people. The poor, the needy, and the afflicted are, many of them, out of the church, and they have a claim on the friends of Christ, and on their active beneficence.
(g) It would break up and destroy the church altogether. Its numbers are to be increased and replenished from age to age by the efforts of Christians; and this demands that Christians should have some contact with the people of the world whom they hope to benefit.
(h) An effort to withdraw wholly from the world injures religion. It conveys the impression that religion is morose, severe, misanthropic; and all such impressions do immense injury to the cause of God and truth.
(II) The principles on which Christians should regulate their contact with the world, are these:
(a) They are not to be conformed to the world; they are not to do any thing that shall countenance the views, feelings, principles of the world "as such," or as distinguished from religion. They are not to do anything that would show that they approve of the special fashions, amusements, opinions of the people of the world; or to leave the impression that they belong to the world.
(b) They are to do justice and righteousness to every man, whatever may be his rank, character, or views. They are not to do anything that will be calculated to give an unfavorable view of the religion which they profess to the people of the world.
(c) They are to discharge with fidelity all the duties of a father, husband, son, brother, friend, benefactor, or recipient of favors, toward those who are out of the church; or with whom they may be connected.
(d) They are to do good to all people - to the poor, the afflicted, the needy, the widow, the fatherless.
(e) They are to endeavor so to live and act - so to converse, and so to form their plans as to promote the salvation of all others. They are to seek their spiritual welfare; and to endeavor by example, and by conversation; by exhortation and by all the means in their power to bring them to the knowledge of Christ. For this purpose they are kept on the earth instead of being retrieved to heaven; and to this object they should devote their lives.
9. We see from this chapter who are not to be regarded as Christians, whatever may be their professions; Co1 5:11. A person who is:
(1) a fornicator: or,
(2) covetous; or,
(3) an idolater; or,
(4) a "railer;" or,
(5) a drunkard; or,
(6) an "extortioner," is not to be owned as a Christian brother.
Paul has placed the covetous man, and the railer, and extortioners, in most undesirable company. They are ranked with fornicators and drunkards. And yet how many such persons there are in the Christian church - and many, too, who would regard it as a special insult to be ranked with a drunkard or an adulterer. But in the eye of God both are alike unfit for his kingdom, and are to be regarded as having no claims to the character of Christians.
10. God will judge the world, Co1 5:12-13. The world that is outside the congregation - the mass of people that make no profession of piety, must give an account to God. They are traveling to His bar; and judgment in regard to them is taken into God's own hands, and He will pronounce their doom. It is a solemn thing "to be judged" by a holy God; and they who have no evidence that they are Christians, should tremble at the prospect of being soon arraigned at His bar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: God: Psa 50:6; Act 17:31; Rom 2:16; Heb 13:4; Pe2 2:9
Therefore: Co1 5:1, Co1 5:5, Co1 5:7; Deu 13:5, Deu 17:7, Deu 21:21, Deu 22:21, Deu 22:22, Deu 22:24; Ecc 9:18; Mat 18:17
John Gill
But them that are without God judgeth,.... Or "will judge", in the great day of judgment; wherefore though such persons did not fall under the censures and punishment of the apostle, nor of a church of Christ, yet they shall not go unpunished; God will call them to an account for their fornication, covetousness, idolatry, extortion, &c. and will judge, condemn, and punish them, according to their works; and therefore since they do not fall under the cognizance of the churches of Christ, they are to be left to the tribunal of God; and all that the saints have to do is to watch over one another, and reprove, rebuke, and censure, as cases require, and as the case of this church did.
Therefore put away from among yourselves that wicked person; not that wicked thing, as some read it, but that wicked one; meaning not the devil, who is sometimes so called; a sense of the words proposed by Calvin, not asserted; but that wicked man, that, incestuous person, whom the apostle would have removed from among them, by excommunication; which was what became them as a church to do, and which lay in their power to do, and could only be done by them, and was to be their own pure act and deed: reference seems to be had to those passages in Deut 17:7 where the Septuagint render the phrase, , "thou shalt put away that wicked one among yourselves".
John Wesley
Them that are without God will judge - The passing sentence on these he hath reserved to himself. And ye will take away that wicked person - This properly belongs to you.
Robert Jamieson, A. R. Fausset and David Brown
put away from among yourselves that wicked--Sentence of excommunication in language taken from Deut 24:7.