5 you are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
6 Your boasting is not good. Don’t you know that a little yeast leavens the whole lump?
7 Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place.
8 Therefore let’s keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth.
9 I wrote to you in my letter to have no company with sexual sinners;
10 yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters, for then you would have to leave the world.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:5And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. … "For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. … So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting. … that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father.
And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. … "For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. … So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting. … that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:8It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what hath not come to pass that is good? The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom. Thou therefore who hast obtained and art still obtaining such things, how can it be less than thy duty to "keep the feast" all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time.
It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what hath not come to pass that is good? The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom. Thou therefore who hast obtained and art still obtaining such things, how can it be less than thy duty to "keep the feast" all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:9–10he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where?
he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where?
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 5:5Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind … To deliver over to Satan, they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in the Second Epistle, I give up that interpretation, as forced and at variance with Paul's meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; … The clause that follows, for the destruction of the flesh, is made use of for the purpose of softening; for Paul's meaning is not that the person who is chastised is given over to Satan to be utterly ruined … but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. … Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them.
Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind … To deliver over to Satan, they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in the Second Epistle, I give up that interpretation, as forced and at variance with Paul's meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; … The clause that follows, for the destruction of the flesh, is made use of for the purpose of softening; for Paul's meaning is not that the person who is chastised is given over to Satan to be utterly ruined … but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. … Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them.
John Calvin, Commentaries, on 5:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 5:6He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage … the same meaning as in those expressions of Juvenal: "A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another." … I have said in this passage, because Paul, as we shall see, makes use of it elsewhere (Galatians 5:9) in another sense.
He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage … the same meaning as in those expressions of Juvenal: "A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another." … I have said in this passage, because Paul, as we shall see, makes use of it elsewhere (Galatians 5:9) in another sense.
John Calvin, Commentaries, on 5:6–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 5:9I 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. … 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.
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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 5:9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 5:7–8The 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 (Deu 16:3-4). So Christians are continually to search and purify their hearts (Psa 139:23-24). … 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." … The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pro 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time
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 (Deu 16:3-4). So Christians are continually to search and purify their hearts (Psa 139:23-24). … 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." … The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pro 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 5:9I 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 … 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.
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 … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
1 Corinthians 5
1 Corinthians 5:5–10, World English Bible
1 Corinthians 5 in the Bible · Told in the Story: Chapter 17, To the Church in Corinth
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:5And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. … "For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. … So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting. … that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:8It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what hath not come to pass that is good? The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom. Thou therefore who hast obtained and art still obtaining such things, how can it be less than thy duty to "keep the feast" all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time.
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 15; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Corinthians · on 1 Corinthians 5:9–10he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where?
John Chrysostom, Homilies on the First Epistle to the Corinthians, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 12, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 5:5Chrysostom, and those that follow him, view these words of Paul as referring to a chastisement of that kind … To deliver over to Satan, they think, means nothing but the infliction of a severe punishment upon the body. But when I examine the whole context more narrowly, and at the same time compare it with what is stated in the Second Epistle, I give up that interpretation, as forced and at variance with Paul's meaning, and understand it simply of excommunication. For delivering over to Satan is an appropriate expression for denoting excommunication; … The clause that follows, for the destruction of the flesh, is made use of for the purpose of softening; for Paul's meaning is not that the person who is chastised is given over to Satan to be utterly ruined … but that it is a temporary condemnation, and not only so, but of such a nature as will be salutary. … Now the Church in chastising offenders with severity, spares them not in this world, in order that God may spare them.
John Calvin, Commentaries, on 5:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Corinthians 5:6He makes use of a proverbial saying, by which he intimates that a whole multitude is infected by the contagion of a single individual. For this proverb has in this passage … the same meaning as in those expressions of Juvenal: "A whole herd of swine falls down in the fields through disease in one of their number, and one discolored grape infects another." … I have said in this passage, because Paul, as we shall see, makes use of it elsewhere (Galatians 5:9) in another sense.
John Calvin, Commentaries, on 5:6–8; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 1 Corinthians 5:9I 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. … 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.
Adam Clarke, Commentary on the Holy Bible, on 5:9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 5:7–8The 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 (Deu 16:3-4). So Christians are continually to search and purify their hearts (Psa 139:23-24). … 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." … The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pro 15:15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Corinthians 5:9I 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 … 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:9; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.