1 Corinthians 5:7

peaking 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, 2Cor 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. Verse 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. Verse 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. Verse 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: - Verse 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. Verse 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. Verse 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. Verse 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 1Cor 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. Verse 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 1Cor 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 2Cor 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. Verse 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! Verse 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. Verse 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, 1Cor 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. Introduction The Corinthians are reproved for their litigious disposition; brother going to law with brother, and that before the heathen, 1Cor 6:1-6 . They should suffer wrong rather than do any, 1Cor 6:7 , 1Cor 6:8 . No unrighteous person can enter into the glory of God, 1Cor 6:9 , 1Cor 6:10 . Some of the Corinthians had been grievous sinners, but God had saved them, 1Cor 6:11 . Many things may be lawful which are not at all times expedient, 1Cor 6:12 . Meats are for the belly, and the belly for meats; but the body is not for uncleanness, 1Cor 6:13 . Christ's resurrection a pledge of ours, 1Cor 6:14 . The bodies of Christians are members of Christ, and must not be defiled, 1Cor 6:15-17 . He that commits fornication sins against his own body, 1Cor 6:18 . Strong dissuasives from it, 1Cor 6:19 , 1Cor 6:20 . Verse 1

Sermon for Easter Sunday; 1 Corinthians 5:6-8 EXHORTATION TO WALK AS CHRISTIANS. 1 When God was about to lead the Israelites out of Egypt, he commanded, shortly before their departure, that they should eat the Passover the night they started; and as a perpetual memorial of their redemption, they were annually, on the recurrence of the season, to celebrate the feast of Easter for seven days. A specially urgent feature of the command was that on the first evening of the feast they must put out of their houses all leaven and leavened bread, and during the seven days eat none but the unleavened bread, or cakes. Hence the evangelists speak of the feast as the Feast (or Days) of Unleavened Bread. Mk. 14:1; Lk. 22:1. 2 Paul, in this lesson, explains the figure in brief but beautiful and expressive words. He is prompted to introduce the subject by the fact that in the preceding verses of this chapter he has been reproving the Corinthians for their disposition to boast of the Gospel and of Christ while abusing such liberty unto unchastity and other sins. He admonishes them that, possessing the Gospel and having become Christians, they ought, as becomes Christians, to live according to the Gospel, avoiding everything not consistent with the faith and with Christian character--everything not befitting them as new creatures. 3 So the apostle uses the figure of the Paschal lamb and unleavened bread requisite at the Jews' Feast of the Passover, in his effort to point the Corinthians to the true character and purpose of the New Testament made with us in the kingdom of Christ. He explains what is the true Paschal Lamb and what the unleavened bread, and how to observe the real Passover, wherein all must be new and spiritual. In the joy and wealth of his mind he presents this analogy to remind them that they are Christians and to consider what that means. His meaning is: Being Christians and God's true people, and called upon to observe a Passover, you must go about it in the right way, putting away from you all remaining leaven until it shall have been purged out utterly. What Paul means by “leaven” is told later in his phrase “neither with the leaven of malice and wickedness”; he means whatever is evil and wicked. Everything foreign to Christianity in both doctrine, or faith, and life, is “leaven.” From all this Paul would have Christians purge themselves with the same thoroughness with which the leaven was to be put away from their Easter according to the law. And, holding to the figure, he would have us observe our Passover in the use of the sweet bread, which, in distinction from the leaven, signifies sincerity and truth, or a nature and life completely new. 4 The text, then, is but an admonition to upright Christian works, directed to those who have heard the Gospel and learned to know Christ. This is what Paul figuratively calls partaking of the true unleavened bread--or wafers or cakes. We Germans have borrowed our word “cakes” from the phraseology of the Jewish Church, abbreviating “oblaten,” wafers, into “fladen,” or cakes. How else should we gentiles get the idea of cakes on Easter, when at our Passover we, by faith, eat the Paschal Lamb, Christ? We are admonished to partake of the true unleavened bread that life and conduct may accord with faith in Christ, whom we have learned to know. Paul's admonition begins: V.6. “Know ye not that a little leaven leaveneth the whole lump?” 5 This by way of introducing the succeeding admonitions. Leaven is a common figure with the apostle, one he uses frequently, almost proverbially; employing it, too, in his epistle to the Galatians ( ch 5:9 ). Christ, also, gives us a Scripture parable of the leaven. Mt 13:33. It is the nature of leaven that a small quantity mixed with a lump of dough will pervade and fill the whole lump until its own acid nature has been inparted to it. This Paul makes a figure of spiritual things as regards both doctrine and life. 6 In Galatians 5:9 he makes it more especially typify false doctrine. For it is just as true that the introduction of an error in an article of faith will soon work injury to the whole and result in the loss of Christ. Thus it was with the Galatians. The one thing insisted upon by the false apostles was circumcision, though they fully intended to preach the Gospel of Christ. Such innovation will pursue its course with destructive sweep until even the uncontaminated part becomes worthless; the once pure mass is wholly corrupted. The apostle writes to the Galatians ( ch 5:2 ): “Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing.” Again (verse 4), “Ye are severed from Christ--ye are fallen away from grace.” But in this text he has reference more particularly to an erroneous idea concerning life and conduct. In this instance it is likewise true that, once the flesh be allowed any license, and liberty be abused, and that under the name of the Gospel, there is introduced a leaven which will speedily corrupt faith and conscience, and continue its work until Christ and the Gospel are lost. Such would have been the fate of the Corinthians had not Paul saved them from it by this epistle admonishing and urging them to purge out the leaven of license; for they had begun to practice great wantonness, and had given rise to sects and factions which tended to subvert the one Gospel and the one faith. 7 This is, then, wise counsel and serious admonition, that faithful guard be maintained against the infusion or introduction into doctrine of what is false, whether it pertains to works or faith. The Word of God, faith and conscience are very delicate things. The old proverb says: “Non patitur jocum fama, fides, oculus;”--Good reputation, faith and the eye--these three will bear no jest. Just as good wine or precious medicines are corrupted by a single drop of poison or other impurity, and the purer they are, the more readily defiled and poisoned; so, also, God's Word and his cause will bear absolutely no alloy. God's truth must be perfectly pure and clear, or else, it is corrupt and unprofitable. And the worst feature of the matter is, the sway and intrenchment of evil is so strong that it cannot be removed; just as leaven, however small the quantity, added to the lump of dough, soon penetrates and sours the whole lump, while it is impossible to arrest its influence or once more to sweeten the dough. 8 The proposal of certain wise minds to mediate, and effect a compromise, between us and our opponents of the Papacy, is wrong and useless. They would permit preaching of the Gospel but at the same time retain the Papistical abuses, advocating that these errors be not all censured and rejected, because of the weak; and that for the sake of peace and unity we should somehow moderate and restrict our demands, each party being ready to yield to the other and patiently bear with it. While in such case no perfect purity can be claimed to exist, the situation can be made endurable if discretion is used and trouble is taken to explain. Nay, not so! For, as you hear, Paul would not mix even a small quantity of leaven with the pure lump, and God self has urgently forbidden it. The slight alloy would thoroughly penetrate and corrupt the whole. Where human additions are made to the Gospel doctrine in but a single point, the injury is done; truth is obscured and souls are led astray. Therefore, such mixture, such patchwork, in doctrine is not to be tolerated. As Christ teaches ( Mt 9:16 ), we must not put new cloth upon an old garment. 9 Nor may we in our works and in our daily life tolerate the yielding to the wantonness of the flesh and at the same boast the Gospel of Christ, as did the Corinthians, who stirred up among themselves divisions and disorder, even to the extent of one marrying his stepmother. In such matters as these, Paul says, a little leaven leavens and ruins the whole lump--the entire Christian life. These two things are not consistent with each other: to hold to the Christian faith and to live after the wantonness of the flesh, in sins and vices condemned by the conscience. Paul elsewhere warns ( I Cor 6:9-10 ): “Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.” Again ( Gal 5:19-21 ): “The works of the flesh are manifest... of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God.” 10 Warrant is given here likewise for censuring and restraining the rash individuals who assert that men should not be terrified by the Law, nor surrendered to Satan. No! it is our duty to teach men to purge out the old leaven; we must tell them they are not Christians, but devoid of the faith, when they yield to the wantonness of the flesh and wilfully persevere in sin against the warning of conscience. We should teach that such sins are so much the more vicious and damnable when practiced under the name of the Gospel, under cover of Christian liberty; for that is despising and blaspheming the name of Christ and the Gospel: and therefore such conduct must be positively renounced and purged out, as irreconcilable with faith and a good conscience. V.7. “Purge out the old leaven, that ye may be a new lump, even as ye are unleavened.” 11 If we are to be a new, sweet lump, Paul says, we must purge out the old leaven. For, as stated, a nature renewed by faith and Christianity will not admit of our living as we did when devoid of faith and in sin, under the influence of an evil conscience. We cannot consistently be “a new lump” and partake of the Passover, and at the same time permit the old leaven to remain: for if the latter be not purged out, the whole lump will be leavened and corrupted; our previous sinful nature will again have supremacy and overthrow the faith, the holiness upon which we have entered and a good conscience. 12 Paul does not here speak of leaven in general; he commands to purge out the “old leaven,” implying there may be good leaven. Doubtless he is influenced by respect for the words of the Lord Christ where ( Mt 13:33 ) he likens the kingdom of heaven also to leaven. In this latter case leaven cannot be bad in quality; rather, the object in mixing it with the lump is to produce good, new bread. Reference is to the Word of God, or the preaching of the Gospel, whereby we are incorporated into the kingdom of Christ, or the Christian Church. Though the Gospel appears to be mean, is despicable and objectionable to the world, yet such is its power that wherever introduced it spreads, finding disciples in whom it works; it transforms them, giving to them its own properties, even as leaven imparts its powers to the dough and causes it to rise. But Paul refers here to old, inactive and worthless leaven. He means teachings, views, or manner of life resulting from the Old Adam, from flesh and blood, and destructive of the pure, new doctrine, or a nature renewed by Christianity. Later on he terms it the “leaven of malice and wickedness,” and in the verse under consideration bids the Corinthians be a new, pure lump. 13 Note the apostle's peculiar words. He enjoins purging out the old leaven, assigning as reason the fact: Ye are a new and unleavened lump. By a new unleavened lump he means that faith which clings to Christ and believes in the forgiveness of sin through him; for he immediately speaks of our Passover: Christ, sacrificed for us. By this faith the Corinthians are now purified from the old leaven, the leaven of sin and an evil conscience, and have entered upon the new life; yet they are commanded to purge out the old leaven. 14 Now, how shall we explain the fact that he bids them purge out the old leaven that they may be a new lump, when at the same time he admits them to be unleavened and a new lump? How can these Corinthians be as true, unleavened wafers, or sweet dough, when they have yet to purge out the old leaven? This is an instance of the Pauline and apostolic way of speaking concerning Christians and the kingdom of Christ; it shows us what the condition really is. It is a discipline wherein a new, Christian life is entered upon through faith in Christ the true Passover; hence, Easter is celebrated with sweet, unleavened bread. But at the same time something of the old life remains, which must be swept out, or purged away. However, this latter is not imputed, because faith and Christ are there, constantly toiling and striving to thoroughly purge out whatever uncleanness remains. 15 Through faith we have Christ and his purity perfectly conferred upon ourselves, and we are thus regarded pure; yet in our own personal nature we are not immediately made wholly pure, without sin or weakness. Much of the old leaven still remains, but it will be forgiven, not be imputed to us, if only we continue in faith and are occupied with purging out that remaining impurity. This is Christ's thought when he says to his disciples ( Jn 15:3 ), “Already ye are clean because of the word which I have spoken unto you,” and in the same connection he declares that the branches in him must be purged that they may bring forth more fruit. And to Peter-- and to others he says ( Jn 13:10 ), “He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” These passages, as is also stated elsewhere, teach that a Christian by faith lays hold upon the purity of Christ, for which reason he is also regarded pure and begins to make progress in purity; for faith brings the Holy Spirit, who works in man, enabling him to withstand and to subdue sin. 16 They are to be censured according to whose representations and views a Christian Church is to be advocated which should be in all respects without infirmity and defect, and who teach that, when perfection is not in evidence, there is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to wisdom, and precocious, self-made saints, immediately become impatient at sight of any weakness in Christians who profess the Gospel faith; for their own dreams are of a Church without any imperfections, a thing impossible in this earthly life, even they themselves not being perfect. 17 Such, we must know, is the nature of Christ's office and dominion in his Church that though he really does instantaneously, through faith, confer upon us his purity, and by the Spirit transforms our hearts, yet the work of transformation and purification is not at once completed. Daily Christ works in us and purges us, to the end that we grow in purity daily. This work he carries on in us through the agency of the Word, admonishing, reproving, correcting and strengthening; as in the case of the Corinthians through the instrumentality of Paul. Christ also uses crosses and afflictions in effecting this end. He did not come to toil, to suffer and to die because he expected to find pure and holy people. Purity and holiness for us he has acquired in his own person to perfection, inasmuch as he was without sin and perfectly pure from the moment he became man, and this purity and holiness he communicates to us in their flawless perfection in so far our faith clings to him. But to attain personal purity of such perfection requires a daily effort on the part of Christ, until the time shall have come that he has wrought in us a flawless perfection like his own. So he has given us his Word and his Spirit to aid us in purging out the remaining old leaven, and in holding to our newly-begun purity instead of lapsing from it. We must retain the faith, the Spirit and Christ; and this, as before said, we cannot do if we give place to the old carnal disposition instead of resisting it. 18 Note, one thing the text teaches: Even the saints have weakness, uncleanness and sin yet to be purged out, but it is not imputed unto them because they are in Christ and occupied in purging out the old leaven. 19 Another thing, it teaches what constitutes the difference between the saints and the unholy, for both are sinful; it tells the nature of sins despite the presence of which saints and believers are holy, retaining grace and the Holy Spirit, and also what sins are inconsistent with faith and grace. 20 The sins remaining in saints after conversion are various evil inclinations, lusts and desires natural to man and contrary to the Law of God. The saints, as well as others, are conscious of these sins, but with this difference: they do not permit themselves to be overcome thereby so as to obey the sins, allowing them free course; they do not yield to, but resist, such sins, and, as Paul expresses it here, incessantly purge themselves therefrom. The sins of the saints, according to him, are the very ones which they purge out. Those who obey their lusts, however, do not do this, but give rein to the flesh, and sin against the protest of their own consciences. They who resist their sinful lusts retain faith and a good conscience, a thing impossible with those who fail to resist sin and thus violate their conscience and overthrow their faith. If you persist in that which is evil regardless of the voice of conscience, you cannot say, nor believe, that you have God's favor. So then, the Christian necessarily must not yield to sinful lusts. 21 The Holy Spirit is given for the very purpose of opposing sin and preventing its reign. Paul says ( Gal 5:17 ): “For the flesh lusteth against the Spirit, and the Spirit against the flesh... that ye may not do the things that ye would.” And again ( Rom 8:13 ): “If by the Spirit ye put to death the deeds of the body, ye shall live.” Also ( Rom 6:12 ): “Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof:” V.7. “For our passover also hath been sacrificed, even Christ.” [ V.7. “For even Christ our Passover is sacrificed for us.” ] 22 Here Paul assigns his reason for the statement just made--“Ye are unleavened.” They are a new, unleavened or sweet lump, not because of any merit on their part, not because of their own holiness or worthiness, but because they have faith in Christ as the Passover sacrificed for them. This sacrifice makes them pure and holy before God. They are no more the old leaven they were when out of Christ. By this sacrifice they are reconciled with God and purified from sin. 23 Likewise for us God institutes a new ordinance, a new festival. The old has given place to something wholly new. A different and better Passover sacrifice succeeds that of the Jews. The Jews had annually to partake of their offered sacrifice, but they were not thereby made holy nor pure from sin. Theirs was a sign or earnest of the true Passover to come, the Passover promised by God, in the shed blood of which we are washed from sin and wholly healed--a Passover the partaking whereof we must enjoy by faith. We have now one perpetual and eternal Easter festival, wherein faith is nourished, satisfied and gladdened; in other words, we receive remission of sins and comfort and strength through this our Passover, Christ. 24 The meaning of the phrase “sacrificed for us” has been explained in the sermon on the Passion of Christ. Two thoughts are there presented: First, necessity of considering the greatness and terror of the wrath of God against sin in that it could be appeased and a ransom effected in no other way than through the one sacrifice of the Son of God. Only his death and the shedding of his blood could make satisfaction. And we must consider also that we by our sinfulness had incurred that wrath of God and therefore were responsible for the offering of the Son of God upon the cross and the shedding of his blood. Well may we be terrified because of our sins, for God's wrath cannot be trivial when we are told no sacrifice save alone the Son of God can brave such wrath and avail for sin. Do you imagine yourself able to endure that wrath of God, or to withstand it if you will not consider this and accept it? 25 The second thought presented in the sermon mentioned is, the necessity of recognizing the inexpressible love and grace of God toward us. Only so can the terrified heart of man regain comfort. It must be made aware why God spared not his own Son but offered him a sacrifice upon the cross, delivered him to death; namely, that his wrath might be lifted from us once more. What greater love and blessing could be shown? The sacrifice of Christ is presented to us to give us sure comfort against the terrors of sin. For we may perceive and be confident that we shall not be lost because of our sins when God makes such a sacrifice the precious pledge to us of his favor and promised salvation. Therefore, though your sins are great and deserve the awful wrath of God, yet the sacrifice represented by the death of the Son of God is infinitely greater. And in this sacrifice God grants you a sure token of his grace and the forgiveness of your sins. But that forgiveness must be apprehended by the faith which holds fast the declaration, “Christ our Passover is sacrificed for us.” By this promise must faith be comforted and strengthened. V.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.” 26 Having, then, a Paschal Lamb and a true Easter, let us rightly value them. Let us observe the festival with the gladness it ought to inspire. Let us no longer eat the old leaven, but true wafers and paschal cakes. Where the Paschal Lamb is, there must be the unleavened bread. The former is Christ sacrificed for us. To this sacrifice we can add nothing; we can only receive and enjoy it by faith, recognizing it as a gift to us. However, possessing the Paschal Lamb, it is incumbent upon us to partake also of the sweet festal bread; in other words, while embracing the faith of the Passover, we are to maintain the true doctrine of the Gospel, illustrating it by the godly example of our own lives. We should live an eternal Easter life, as it were, to carry out Paul's analogy, a life wherein we, as justified, sanctified and purified people, continue in peace and the joy of the Holy Spirit, so long as we remain on earth. 27 In this verse, as in the preceding one, Paul contrasts the leaven and the unleavened bread. He makes leaven a general term for everything which proceeds from flesh and blood and an unrenewed sinful nature, but classifies it under two heads--the leaven of malice and the leaven of wickedness. By “malice” we understand the various open vices and sins which represent manifest wrong to God and our neighbor. “Wickedness” stands for those numerous evil tricks, those nimble, subtle, venomous artifices practiced upon Christian doctrine and the Word of God with intent to corrupt and pervert them, to mislead hearts from the true meaning thereof. Paul warns ( 2 Cor 11:3 ): “But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ.” Under “wickedness” comes also such evils as hypocrisy and other false, deceptive dealing practiced in the name of God by way of adorning and covering the sin, false teaching and deceptive action passed off as right, proper and Christian. Such wickedness Christ terms “the leaven of the Pharisees and the leaven of Herod.” Mk 8:15. This sort of leaven, particularly, we have in the world to an unspeakable extent in this last and worst of times. 28 To the leaven of malice and of wickedness, Paul opposes the leaven of sincerity and truth. To be sincere is to live and act in an upright Christian way, prompted by a faithful, godly heart, a heart kindly disposed to all and medi tating wrong and injury to none; and to deal as you would be dealt with. To be true is to refrain from false and crafty dealing, from deceit and roguery, and to teach and live in probity and righteousness according to the pure Word of God. Truth and sincerity must prevail and be in evidence with Christians, who have entered upon a relation and life altogether new; they should celebrate the new Easter festival by bringing faith and doctrine and life into accord with it.

ore, etc. 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, etc. 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 πασχα 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, Jn 1:29; 1Pet 1:19, Rev 5:6,12. Is sacrificed for us. Margin, Or slain --ετυθη. The word θυω 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, Acts 14:13,18, 1Cor 10:20. Comp. Gen 31:54, 46:1, Ex 3:18, 5:3,8,17; Ex 8:8,25-29, 13:15, 20:24, where it is used as the translation of the word, to sacrifice. It is used as the translation of this word no less than ninety-eight 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, and, to slay, to kill, etc., in Ex 12:21, 1Kgs 11:19, 2Chr 29:22, etc.; in all, in eleven places in the Old Testament. It is used in a similar sense in the New Testament, in Mt 22:4, Lk 15:23,27,30, Jn 10:10, Acts 10:13, 11:7. It occurs nowhere 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 Ex 23:18, 34:25, 2Chr 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, 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. (*) "Purge" "Cleanse" (e) "Christ" Isa 53:7, 1Pet 1:19, Rev 5:6,12 (1) "sacrificed" "slain"Verse 8. Let us keep the feast. Ma

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. Advice to Shun Scandalous Professors.

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?