Read 1 Corinthians 5:1-13.

Introduction⤒🔗

The Montblanc fountain pen is considered by many people to be the Rolls Royce of writing instruments. The Montblanc fountain pen has the reputation of being the world’s finest fountain pen.

For eighty years the Montblanc fountain pen had an outstanding reputation for quality. But when the latest edition of this world-class fountain pen sprang a leak, purchasers of these $300 pens were not happy. It seems that after eighty years of using nothing but the finest quality parts in the manufacture of their pens, the Montblanc company permitted some parts made of inferior material to be used in their pens. The use of inferior parts resulted in fine cracks appearing in the pens, and the cracks allowed the ink to seep through and caused the pens to leak.

If such had happened to the ordinary, run of the mill pen, people would have tossed them away without much fuss; but they expected more from a Montblanc pen. Because it is in a class by itself, the Montblanc pen has a reputation to uphold; it cannot afford to be like any old pen, because it is not any old pen, it is a Montblanc!¹

There is an application of this illustration to the church of Jesus Christ. Because we have been called to be holy unto God, we cannot afford to live like the world; we are no longer a part of the world, we are a part of the church of the Lord Jesus Christ, and as such we are called to be holy.

Many times, we are prone to tolerate sinful conduct, when in fact we should be grieved by it and, when necessary, take action to remove it from our lives and from Christ’s church. Because we have been called to be holy unto God, we must be faithful to maintain the purity of Christ’s church.

From the passage of 1 Corinthians 5:1-13, let us consider three guidelines to assist us in maintaining the purity of Christ’s church.

We Must Grieve Over Conduct that Scandalizes Christ’s Name←⤒🔗

In verse one, the Apostle Paul confronts these Corinthian Christians with the fact that he has received the report of immorality being practiced in their midst. Literally, he writes, “it is generally heard;” i.e. it is a matter of public knowledge, everyone is aware of the immoral conduct being practiced by one of the members of the church: the whole community knows about it. Here was a scandalous blot on the reputation and the witness of Christ’s church, the church that is called to be holy like our Lord. The Apostle Peter would remind the churches to whom he wrote: “just as he who called you is holy, you also be holy in all your conduct, ¹⁶because it is written, ‘Be holy, because I am holy’” (1 Pet. 1:15).

Indeed, here was a form of immoral conduct not even practiced among the Gentiles: a certain man “has his father’s wife;” (i.e. this man was living in an adulterous relationship with his stepmother). The apostle will make clear that neither this nor any other form of sinful conduct may be tolerated in the life of the Christian, nor in the church of Christ. Explaining what he meant in a previous letter addressed to the Corinthian church, Paul now writes: “what I meant when I wrote to you is that you must not associate with anyone who claims to be a [Christian] brother, but is a fornicator, or who is a greedy man, or an idolater, or a slanderer, or a drunkard, or a swindler. With such a person, you ought not to have fellowship” (1 Cor. 5:11).

Paul is not only shocked by the immoral conduct of this individual member of the church, he is also appalled by the attitude of the church itself: “And you are arrogant!” (vs. 2) By tolerating, and thereby condoning, this immoral conduct and lifestyle, the church was arrogantly holding the law of God in contempt.

The apostle explains that the appropriate attitude of the church should have been that of grief: “Should you not rather be grieved?” There should have been deep sorrow and mourning over the present state of affairs: a grieving that the holy communion of the saints was being violated; and that the honor of Christ was being scandalized; and that the whole purpose of God was being ignored and even defied. Note that Paul expects that the entire church should exhibit a spirit of grief; a spirit of grief that will lead to the necessary action, with the congregation supporting its leaders and expecting them to carry out their responsibility to maintain the purity of Christ’s church.

Paul emphatically declares that the church’s “boasting” with regard to this matter is “not good” (vs. 6). The church’s complacent and even arrogant acceptance of this blatant violation of God’s law is not good. This attitude displayed by the Corinthian church may have resulted from a mistaken and perverted view of Christian liberty; note the apostle’s admonition in 1 Corinthians 6:12-13,

Everything is permissible for me, but not everything is beneficial. Everything is permissible for me, but I will not be mastered by anything...the body is not meant for fornication, but for the Lord, and the Lord is for the body.

It appears that the Corinthians were extending their Christian liberty beyond its intended bounds and limits and, consequently, were violating the moral law of God. The Corinthians understood that the Old Testament ceremonial law, which prohibited the eating of certain foods, was no longer applicable in the New Testament dispensation. But they wrongfully thought that the moral law of God likewise was set aside and no longer applicable. This is an erroneous view, one which the Apostle Paul will address and correct in no uncertain terms.

There comes the warning: “a little leaven leavens the whole batch [of dough].” The toleration and acceptance of sinful conduct within the body of the church has the effect of spreading like a spiritual leaven (or cancer): it breeds further violations of God’s holy law; it breeds a general contempt and disregard for that holy moral law; and it produces a deterioration and numbing of the church’s moral sensitivity.

We must maintain the purity of Christ’s church, by grieving over conduct that scandalizes Christ’s name. If we grieve over our own personal misconduct and deal with it before God, that will contribute greatly to the purity of Christ’s church. Formal church discipline is not needed where self-discipline is diligently practiced.

We Must Take Action Against Scandalous Conduct←⤒🔗

We are well aware of the fact that the church is a community of sinners, but we must recognize and appreciate the fact that we are a community of repentant and repenting sinners; we must not be a community of practicing sinners. We may not condone and tolerate the continued practice of sin in our personal lives nor in Christ’s church, especially when such conduct is public and of a scandalous nature.

In verses 3-5, the Apostle Paul indicates what action he has taken in this present matter, action the Corinthian church is to carry out. Paul has passed judgment against the offender, (there has been a judicial decision made, based on the commandments of God): “Though I am not present physically, yet being present by the Spirit, I have already judged him who has done this thing.” The Apostle Paul must render this judgment because the church failed to do so; consequently, this case, (and the apostle’s judgment), becomes a precedent and guideline for future cases.

As an apostle of the Lord Jesus, Paul was granted a special ability to spiritually participate in the church’s assembly and render decisions that would set the precedent for the church in the future. This unique spiritual experience and ability granted by Christ to His apostles in this formative stage in the history of the church was no doubt similar in nature to the experience granted by the LORD to the prophet Ezekiel. Ezekiel describes his experience of being spiritually transported from Babylon to Jerusalem by the Spirit of God in order to observe first-hand the things that were being done by the people of Israel:

In the sixth year, in the sixth month on the fifth day, while I was sitting in my house and the elders of Judah were sitting before me, the hand of the Lord GOD came upon me there. ²I looked, and I saw a figure like that of a man. From what appeared to be his waist down he was like fire, and from there up his appearance was as bright as glowing metal. ³He stretched out what looked like a hand and took me by the hair of my head. The Spirit lifted me up between earth and heaven and in visions [given] by God he took me to Jerusalem, to the entrance to the north gate of the inner court, where the idol that provokes to jealousy stood. Ezek. 8:1-3

The Corinthian church is called upon to carry out the judgment passed by the Apostle Paul:

When you are assembled in the name of our Lord Jesus and I am with you in spirit, [I exhort you], by the power of our Lord Jesus, ⁵to deliver this man to Satan for the destruction of his flesh, so that his spirit may be saved on the day of the Lord Jesus...^13bRemove the wicked man from your fellowship. 1 Cor. 5:4-5, 13b

The precedent was being set to guide the church in situations where formal discipline is required: a judgment was made, a judicial act of discipline was pronounced; it was made in the name of Christ, the Head of the church, and on the basis of His Word; and it was made by the authority of Christ and in reliance upon His divine power. This was not merely an act by men, it was an act commissioned by Christ and supported by the divine authority of Christ and to be enforced by the divine power of Christ.

The judgment rendered is described in the following terms. The offender was to be “delivered to Satan.” That is to say, the protective covering of God’s grace was removed from the man, (this was done by removing him from the covenant community of the church), allowing him to be exposed to the attacks of the devil in an unprotected state. Up to this point there has been no repentance in the man’s life, thus he is now being given over to the course of life he has adamantly chosen to pursue and is being allowed to face the consequences of his choice.

The offender was being delivered unto Satan “for the destruction of his flesh.” When the Apostle Paul speaks of the destruction of the offending brother’s “flesh,” he is speaking about the destruction of his sinful nature as, in the present case, it pertains to his ongoing immorality. “His flesh” contrasts with “his spirit,” which is a reference to his renewed heart and soul. Thus, even though the man is presently engaged in egregiously sinful conduct, he is assumed to be a Christian brother who will respond to discipline. But if he were to persist in his sin, he would reveal himself to be unconverted.

The awful experience of being released to the clutches of the devil would hopefully have the beneficial effect of producing repentance in the offender; that is the desired result of his experiencing the awful tyranny of the devil and being deprived of the gracious protective care of the Lord. The ultimate desire of this act of discipline is “so that his spirit may be saved on the Day of the Lord Jesus.” The purpose and the desired goal of this disciplinary action was the final salvation of the offender’s spirit or soul; the hope is that the state of experiencing the tyranny of the devil and being deprived of the blessed presence of the Lord would cause the offender to repent and return to the Lord, asking His forgiveness and seeking reconciliation with Him.

When is the church to administer such a degree of discipline? Based upon this present passage of Scripture, some guidelines would include the following: First, it should be administered at those times when the particular sin is public: the sin is known to the church and to the community at large, and is bringing a blot upon the entire congregation and upon the name of Christ. Second, it should be administered at those times when the particular sin is especially scandalous; when there is present within the congregation a very clear and shocking violation of God’s moral law. Third, it should be administered at those times when the particular sin is persistent; there is no repentance on the part of the offender.

Note that in verses 9-11 the Apostle Paul gives instructions concerning a more informal type of discipline that is to be employed by individual Christians personally when the situation demands it. We are instructed not “to associate with” (or, “fellowship with”) a man who professes to be a Christian, but is persistently practicing such sins as fornication, greediness, idolatry, slander, drunkenness, or deceitful business practices. The purpose of this withdrawal from fellowship with such a one is to avoid learning his ways and to make him aware of the wrongness of his sinful conduct. Note Ephesians 5:11, “Have nothing to do with the fruitless deeds of darkness, but rather expose them.”

We must seek to maintain the purity of Christ’s church, by taking action against scandalous conduct when such action becomes necessary.

We Must Personally Live in Accordance with Christ’s Holiness←⤒🔗

In verse seven the commandment is given: “Get rid of the old leaven, so that you may be what you are: a new batch of unleavened dough.” “The old leaven,” the attitude that tolerates sinful conduct and the presence of sin, must be discarded; so that we may become in everyday life what we have become by virtue of being united to Christ by faith, namely, holy unto God.

As Christians, we have a new identity in Christ, we have become a new creation in Christ, and now we are called to bring our everyday conduct into conformity with that new spiritual identity:

...view yourselves as being dead to sin, but alive to God in Christ Jesus. ¹²Therefore, do not let sin reign in your mortal body so that you obey its evil desires. ¹³Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. Rom. 6:11-13

In verses 7c-8 Paul connects this illustration of the unleavened dough to the Passover meal, (at which time unleavened bread was eaten), and presents the spiritual significance of that Old Testament sacrament. He informs the church that our Passover Lamb is Christ, and He has been sacrificed. Therefore, it is now time to “observe the Feast,” i.e. to partake of the Passover meal. That is to say, it is now time to hold spiritual communion with God, (the Old Testament Passover meal was eaten immediately after the Passover lamb was slain, and the meal was a spiritual communion between the LORD and His people).

How are we to partake of this spiritual “meal”? How are we to hold communion with the LORD? We are not to partake of this communion with “the old leaven;” there is no place in our new Christian lives for the continued practice of sin, nor the attitude that tolerantly condones the ongoing practice of sin. Note 1 Peter 4:3, “you have spent enough time in the past doing what pagans choose to do: living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry.”

We are certainly not to partake of this communion with “the leaven of malice and wickedness.” The only proper and possible way to partake in this sacred spiritual communion with God is with “the unleavened bread of sincerity [or, purity] and truth” (vs. 8).

We must seek to maintain the purity of Christ’s church, by living in accord with Christ’s holiness. As noted earlier, formal church discipline is not needed where godly self-discipline is diligently practiced.

Conclusion←⤒🔗

We are very prone to tolerate sinful conduct, when in fact we should be disturbed by such conduct, and when necessary, take action against it. Because we have been called to be holy unto God, we must be faithful to maintain the purity of Christ’s church, both personally and corporately.

Discussion Questions←⤒🔗

1. What sinful conduct was being tolerated in the Corinthian church (cf. 1 Cor. 5:1)? How does the Apostle Paul react to the report he receives about this situation (cf. 1 Cor. 5:1a)? How do you react to reports of sinful conduct; how do you react to sin that is still present in your own life? Do you react with shock, does it trouble you, as it did the Apostle Paul; or, do you react with complacency, as Aaron did (cf. Ex. 32:21-22)?

It is actually reported that there is fornication among you, and the kind of fornication that does not even exist among the Gentiles, [namely], that someone has his father’s wife. 1 Cor. 5:1

Then Moses said to Aaron, 'What did these people do to you to cause you to bring this great sin upon them?' ²²Aaron replied, 'Do not let my lord’s anger burn hot. You know these people, that they are prone to evil.' Ex. 32:21-22

2. How did the Corinthian Christians react to this sinful conduct being perpetrated within the congregation? See 1 Cor. 5:2a. What might have led them to assume such a tolerant, ungodly attitude towards sin? Might it have been a misunderstanding of Christian liberty? Could it have been a failure to appreciate the purpose of our redemption? Note Tit. 2:13b-14. Do you appreciate the purpose of your redemption?

And you are arrogant! Should you not rather be grieved, so that he who has done this thing might be removed from your fellowship? 1 Cor. 5:2

...our great God and Savior Jesus Christ ¹⁴...gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. Tit. 2:13-14

3. How should the Corinthians have reacted to sinful conduct; how should we react to such conduct? See 1 Cor. 5:2b; note, also, Jas. 4:8b-9. What was the Apostle Paul’s attitude with regard to the sin he saw in his own life? See Rom. 7:15b, 19, 24. As a Christian, do you share Paul’s attitude about the sin in your life?

And you are arrogant! Should you not rather be grieved, so that he who has done this thing might be removed from your fellowship? 1 Cor. 5:2

Draw near to God and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. ⁹Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Jas. 4:8-9

¹⁵...what I will to do, that I do not practice; but what I hate, that I do... ¹⁹for the good that I will [to do], I do not do. But the evil that I will not [to do], that I practice... ²⁴O wretched man that I am! Who will deliver me from this body of death?Rom. 7:15, 19, 24

4. What is Paul’s hope and confidence in his struggle against the sin that still plagues and frustrates his Christian life; what is your confidence as a Christian? See Rom. 7:24b-25; note, also, Psl. 130:7-8. In the meantime, may we tolerate our sin, or must we participate in the victorious struggle against it? See Rom. 8:13,

O wretched man that I am! Who will deliver me from this body of death? ²⁵I thank God­ through Jesus Christ our Lord! (Rom. 7:15, 19, 24-25) Paul thanks God that, as a man who has been redeemed by Christ Jesus and for His purpose (cf. Tit. 2:13-14), he shall gradually (the process of sanctification) and ultimately (the state of glorification) be delivered from the sinful conduct that still plagues him.

O Israel, hope in the LORD, for with the LORD there is mercy, and with him is abundant redemption. ⁸And he shall redeem Israel from all his iniquities. Psl. 130:7-8

...if you live according to the flesh, you must die; but if by the Spirit, you put to death the deeds of the body, you shall live. Rom. 8:13

“The flesh” is a reference to the old sinful nature, including thoughts, words, and deeds. The “putting to death” of the deeds of the body is a reference to the on-going process of sanctification, whereby the Holy Spirit gradually transforms us more and more into the likeness of Christ our Savior; a process that may at times appear to be imperceptible, but that will culminate in our full conformity to Christ when He appears in glory.

5. What action does the Apostle Paul demand that the Corinthian congregation take against the member who is persistently engaging in blatant violation of God’s moral law? See 1 Cor. 5:2c. Must this severe form of church discipline be administered for every act of sin? What was the situation that required the church to take such measures? What was the intended purpose of this disciplinary action with regard to the offender (cf. 1 Cor. 5:5), and for the sake of the congregation (cf. 1 Cor. 5:7a/15:33)? When the situation demands it, do you support your church leaders in the necessary exercise of church discipline; for what should we pray? See Judg. 5:2,

And you are arrogant! Should you not rather be grieved, so that he who has done this thing might be removed from your fellowship? 1 Cor. 5:2

When you are assembled in the name of our Lord Jesus and I am with you in spirit, [I exhort you], by the power of our Lord Jesus, ⁵to deliver this man to Satan for the destruction of his flesh, so that his spirit may be saved on the day of the Lord Jesus.1 Cor. 5:4-5

Your boasting is not good. Do you not realize that a little leaven leavens the whole batch [of dough]? ⁷Get rid of the old leaven, so that you may be what you are: a new batch of unleavened dough. 1 Cor. 5:6-7

Do not be deceived: Evil companionships corrupt good morals. 1 Cor. 15:33

When leaders lead in Israel, when the people willingly offer themselves, bless the LORD! Judg. 5:2