Verse by Verse

⁹ I wrote to you in my epistle not to keep company with sexually immoral people.

¹⁰ Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world.

¹¹ But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.

¹² For what have I to do with judging those also who are outside? Do you not judge those who are inside?

¹³ But those who are outside God judges. Therefore “put away from yourselves the evil person.”

I wrote (v.9) — maybe an earlier letter, but likely this one. In Greek, the phrase could mean either. (See v.11.)

world (v.10) — human society

covetous (v.10 and 11) =desiring more (in an evil way)

named a brother (v.11) — one who professes faith

reviler (v.11) — one who uses abusive or violent language

not to eat (v.11) — not to fellowship or socialize

outside (v.12) — unbelievers (Colossians 4:5; 1 Thessalonians 4:12; 1 Timothy 3:7)

judge those who are inside (v.12) — It is proper for an assembly to judge its own members. God will judge those outside (v.13).

evil (v.13) — not just sinful, but having a bad effect. The quote is from Deuteronomy 17:7 and 21:21 — death to sinners in the Old Testament, but only on the testimony of 2 or 3 witnesses

⁶ Your glorying is not good. Do you not know that a little leaven leavens the whole lump?

⁷ Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us.

⁸ Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

glorying (v.6) — from v.2 — not the boasting itself but their ground for boasting

do you not know (v.6) — They should have known — they were boasting about how wise they were.

little (v.6) — stressed — it only takes a small amount

old leaven (vs. 7 and 8) — spiritual corruption such as malice and wickedness (v.8)

Verse 7 is a reference to Exodus 12:18-20; 13:6-7; the Jewish household was enjoined to remove all leaven in preparation for the Passover. This signalized the complete break with the old manner of life in Egypt, and their entrance upon the new life they were designed to enjoy in fellowship with God. so with an assembly, this fellowship must be maintained in all purity, everything being purged out that may intrude, so that each member, and therefore the whole assembly, may maintain a condition in accordance with the new (that is the unleavened) life in Christ, responding continually to the holy calling wherein we are called. — Vine, page 38.

Christ (v.7) — heavily stressed

Passover (v.7) — a metonymy — a substitution of a word for an attribute or concept for that of the thing meant (as in “suit” for businessman)

Since Christ is our Passover Lamb, we should observe the spiritual equivalent of the Passover feast. It was required of the people that on the eve of this feast all leaven should be removed from their homes. From that time to the time the paschal lamb was offered in the temple, no leaven was to appear on their tables. This suggests the Christian’s attitude to life. He should exclude all sin, anything leavenous, from his life. Anything that would contaminate the body or the mind or the spirit should be put away. — Laurin, page 108.

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The Passover feast of Old Testament times was followed by, or rather expanded into, the feast of Unleavened Bread; i.e., the feast of Unleavened Bread included the foregoing Passover Eve (Exodus 12:15, 17). In preparation for this whole celebration, every vestige of leaven, or yeast, was to be removed from every Hebrew home for one week. Indeed, those who ate leavened bread at that time were to be “cut off” from the people of Israel (Exodus 12:15-20). This is important, for in 1 Corinthians 10:11 the apostle, referring to Israel’s experiences, says: “These were written for our learning and admonition.”

With many Jews still in the Corinthian congregation, the Gentiles doubtless clearly understood the meaning of all this — and so should we.

“Purge out therefore the old leaven,” he says, “that ye may be a new lump, as ye are unleavened.” Is there a contradiction here? If they were unleavened, perfectly cleansed from all evil, why need they “purge out the old leaven“? The answer appears as we continue reading: “Ye are unleavened, for Christ our Passover is sacrificed for us” (v.7).

In Christ, and through His finished work in their behalf, they actually were cleansed from all sin (cf. 6:11), but experientially they must “purge out” all evil from themselves, individually and as an assembly, keeping the feast of Unleavened Bread, as it were, “in sincerity and truth,” with the leaven of the old life carefully “purged out.” — Stam, pages 109-110.

sacrificed (v.7) — tense indicates a past event with ongoing results

feast (v.8) — or “festival” — here used of the spiritual walk (to continue the reference to Passover and bread)

malice (v.8) = viciousness

wickedness (v.8) = that which is injurious — Together with “malice” it covers the scope of sin

sincerity (v.8) = purity — having actions align with convictions

truth (v.8) = consistent with reality

⁴ In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ,

⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.

in the name (v.4) — in the authority

with the power (v.4) — Paul, as an apostle, had special wisdom and discernment from the Lord.

deliver … to Satan (v.5) — to put the offender in the world where Satan rules (1 John 5:19) See also 2 Thessalonians 3:6, 14-15.

destruction (v.5) — loss of well-being, not loss of being — with a view to the person’s spiritual benefit — This destruction is the judgment of God but the work of Satan.

Something more than expulsion from the church seems implied, though this would ipso facto be fulfilled in the act of which the apostle here speaks, which sets forth a severer aspect of the retribution. To deliver to Satan would seem to involve severe physical affliction and apostolic authority, as is indicated by 1 Timothy 1:20, where the apostle states that he had exercised his authority in this way in the case of the promulgators of evil doctrine. Yet, while a church may not formally do so, the principle of the act is inherent. — Vine, page 37.

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We have here a unique apostolic case such as we would not find in our day. Only in Bible times could Satan inflict bodily suffering as on Job and on a woman (Luke 13:15), and on several in the church of Corinth (2 Corinthians 12:7). — Bultema, page 40.

spirit (v.5) — Satan is not allowed to touch the spirit of a believer.

day of the Lord Jesus (v.5) — the Judgment Seat of Christ (Romans 14:12; 2 Corinthians 5:10)

That the fallen brother was [saved] is evident from 2 Corinthians 2:6-8 where we learn that he was graciously restored, and that because of his fall into immorality he was now even in danger of being “swallowed up with overmuch sorrow” (v.7). This was a wholesome reaction. Surely he was no longer “puffed up,” no longer arrogant, but rather “a broken and empty vessel,” now “meet for the Master’s use,” and doubtless providing a much -needed lesson to the rest of the assembly. — Stam, page 107.

1 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles — that a man has his father’s wife!

² And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you.

³ For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed.

actually reported (v.1) — The sin was well-known and a topic of general conversation.

sexual immorality (v.1) — The word refers to illicit sexual intercourse of any type. It seems that the man’s father was still alive (2 Corinthians 7:12), that the father and his wife were separated or divorced (perhaps because of the wife’s relations with the son), that the man was a Christian (v.11) and that the woman was not (v.13). The woman is often thought to be the man’s step-mother, but there is nothing in the text to rule out her being his mother. The crime was forbidden by Roman law and by Mosaic law (Leviticus 18:8; Deuteronomy 22:30. See also Ephesians 5:3).

puffed up (v.2) = self-complacency and pride — tense indicates an ongoing condition — Members of the church were proud regarding those issues covered in chapters 1-4, but some may have even been applauding the sinning man for his boldness and exercise of “Christian liberty.”

have not … mourned (v.2) — tense indicates a past action that should have occurred but hadn’t

deed (v.2) — The word expresses the heinous nature of the sin strongly.

taken away from you (v.2) — perhaps by divine judgment, but certainly as a result of their own actions

has so done (v.3) = has perpetrated — expresses the aggravated nature of the act.

¹⁸ Now some are puffed up, as though I were not coming to you.

¹⁹ But I will come to you shortly, if the Lord wills, and I will know, not the word of those who are puffed up, but the power.

²⁰ For the kingdom of God is not in word but in power.

²¹ What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?

puffed up (v.18) — Apparently, some were bragging that Paul wouldn’t come to Corinth because of the opposition to his apostleship.

I will know (v.19) — a judicial term, expressing authority

not the word (v.19) — not their bragging

but the power (v.19) — if they are accomplishing spiritual results (1 Corinthians 2:4)

kingdom of God (v.20) — Here Paul uses “kingdom of God” in a general way, meaning the realm of God’s rule. Just now, the earth is in rebellion against God; but the sphere in which God rules is acknowledged by individual believers who have entered the kingdom of God by way of the new birth (John 3:3, 5). At this present time the kingdom of God “cometh not with observation” (Luke 17:20). The kingdom of God is not made manifest at this time as it will be when Jesus Christ sits on the throne of David in Jerusalem — His King upon His holy hill of Zion (Psalm 2:6). When Jesus Christ sits on the throne in Zion, the kingdom of God on earth will be in glorious and universal manifestation (Matthew 25:31-34; Revelation 11:15).

To be in the kingdom of God at this present time brings reproach, persecution and suffering (Acts 14:22; 2 Thessalonians 1:5). Individual believers who are faithful in bearing the cross and suffering with Christ will share in the eternal reward for endurance and faithfulness (2 Timothy 2:12; Revelation 3:21).

In the gospel of Matthew we read concerning “the kingdom of heaven,” literally the heavens. The Kingdom of Heaven will be upon this earth, as promised to Abraham and Israel. There will be one thousand years of righteous government on earth, and the Church will reign with Christ over the millennial earth.

The Millennium is promised primarily to Israel, and God will keep His promise. When Gabriel announced to Mary that she would bring forth a Son, he also announced that the Son would sit on the throne of His father David in Jerusalem, and this will literally come to pass. — Greene, pages 176-177.

rod (v.21) — rebuke and discipline

in love and a spirit of gentleness (v.21) — with a quiet spirit in contrast to hard discipline — The question wasn’t whether he would come, but how.

¹⁴ I do not write these things to shame you, but as my beloved children I warn you.

¹⁵ For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel.

¹⁶ Therefore I urge you, imitate me.

¹⁷ For this reason I have sent Timothy to you, who is my beloved and faithful son in the Lord, who will remind you of my ways in Christ, as I teach everywhere in every church.

Paul was correcting the Corinthians, not to get them to feel guilty, but to get them to change (v.14).

instructors (v.15) = pedagogue — a guardian slave who supervised a child

imitate (v.16) — as children do of a father

Timothy (v.17) — He stood in the same relation to Paul as the Corinthians did, except that he was faithful while they were not.

in the Lord (v.17) — The phrase “in the Lord” is to be distinguished from “in Christ” (see next clause). The latter speaks of our heavenly position. “In the Lord” suggests His authority over us, and is consequently connected with our circumstances, activities and relationships on earth. In the first part of Ephesians, which deals with earthly matters, the phrase “in the Lord” is prominent (4:1, 17; 6:1, 10, 21). In the present verse the phrase is closely connected with “beloved and faithful.” — Vine, page 34.

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my ways (v.17) — Some people hold that believers should be followers of Christ alone — that is, of Christ as He lived and taught while on earth. Yet the above exhortation [v.17], in identical or similar phraseology, is repeated again and again in Paul’s epistles. And remember, these were divinely inspired as the Word of God to us. But, alas, it is not always carelessness or ignorance that causes so many to pass over these exhortations so lightly. In many cases it is rebellion, sheer rebellion against the distinctive ministry and authority of Paul as God’s ordained apostle to the Gentiles. — Stam, page 98.

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The risen, glorified Lord did not commit His long-hidden purpose and proclamation to any man but Paul, the chief of sinners, saved by grace. See Galatians 1:11-12; 1 Corinthians 15:3; Ephesians 3:1-3; Romans 16:25; 2 Timothy 1:9-11; Titus 1:2-3; et al).

This is why Paul is the only apostle who exhorts us again and again , “Be ye followers of me.” And it explains why he wrote to these same Corinthians, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1). It also explains why he forewarns the Corinthian believers with the words: … If I come again, I will not spare; since ye seek a proof of Christ speaking in me … (2 Corinthians 13:2-3).

Thus the apostle Paul had legitimate reason to exhort believers, both in a general way and in particular: “Be ye followers of me.” — Stam, page 101.

⁹ For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men.

¹⁰ We are fools for Christ’s sake, but you are wise in Christ! We are weak, but you are strong! You are distinguished, but we are dishonored!

¹¹ To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless.

¹² And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure;

¹³ being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.

displayed (v.9) — Greek word used of exhibiting captives and slaves in the arena

last (v.9) — In the arena, the captives and slaves doomed to die were exhibited last, as a finale to the day’s entertainment.

spectacle (v.9) = theater

In verse 10, Paul makes an ironic comparison between the apostle’s state and the way the Corinthians thought of themselves. The stress is on the pronouns.

wise (v.10) = prudent, possessing discernment

to the present hour (v.11) — this treatment was still going on. The thought is repeated at the end of verse 13.

homeless (v.11) = wander as a vagabond

labor (v.12) — not just working for a living, but hardship

entreat (v.13) — meet insult with a gentle request for fair treatment

filth (v.13) — used by the Greeks to refer to criminals and bums who were sacrificed to appease the gods

offscouring (v.13) = that which is wiped off

⁶ Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other.

⁷ For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

⁸ You are already full! You are already rich! You have reigned as kings without us — and indeed I could wish you did reign, that we also might reign with you!

these things (v.6) — factions

figuratively transferred (v.6) — Paul is pointing out that he and Apollos don’t fight over which is better. He wants the Corinthians to look at the example of him and Apollos and transfer their (the apostle’s) attitude to themselves. He tactfully avoids naming those in the Corinthians church responsible for the divisions.

that you may learn in us (v.6) — as an object lesson to be applied to their own circumstances

puffed up (v.6) — To elevate on man above another is conceit on the part of the person doing the elevating because he is claiming the right and ability to discern and judge.

makes … differ (v.7) = makes a distinction

what do you have … (v.7) — Even if they did have the ability to judge, that ability came from God and shouldn’t be boasted about.

already (v.8 — 2x) — irony, as in “You already think you’re full …?”

full (v.8) = sated, satisfied — They thought they had already attained spiritual maturity

without us (v.8) — stressed — They felt they’d reached maturity apart from the apostles who gave them the truth and were supposed to be their examples.

I could wish you did reign (v.8) — Paul wishes they really did have the maturity they thought they already had.

In effect he says, “You have all you need, and are great leaders without us around! You don’t need our counsel or advice. You are fully capable to manage the affairs of the Corinthian church by yourselves.”

But here he drops the irony to address them in a sober, earnest manner: “I would to God ye did reign, that we also might reign with you.”

That is, “I wish you were as noble and as virtuous as you imagine yourselves to be. I wish  you had made such spiritual advances that you could truly be represented as full, and as rich, and as princes, needing nothing, that we might partake with you of this real and true joy. The words “I would,” or “I wish,” however, imply (1) a doubt that this was so and (2) a desire for a change in their condition that his fellowship with them might again be full and unrestrained. — Stam, pages 93-94.

⁵ Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God.

judge — tense is “do not continue your practice of judging”

time = season, with reference to a distinguishing characteristic — here, the Lord’s return to judge

hidden things — might refer to things hidden from our own consciences or purposely-kept secrets, or both

bring to light — God knows our thoughts, secret actions and our motivations behind them

praise of God — praise to which we are rightly due, as opposed to that of men

I once heard a sermon on this verse wherein the pastor used it as a proof text for his point that we won’t go into heaven with any unresolved issues. While I think that is true, and even that some application for it can be gotten from this verse, I think the primary application here is to our service and our motivation for doing it. Paul isn’t worried about what others think about his ministry. He’s willing to let the Lord be the judge while at the same time, He’s confident that the true motives of others who seem to be working for the Lord will be revealed.

1 Let a man so consider us, as servants of Christ and stewards of the mysteries of God.

² Moreover it is required in stewards that one be found faithful.

³ But with me it is a very small thing that I should be judged by you or by a human court. In fact, I do not even judge myself.

⁴ For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord.

servants (v.1) = under-rowers in a ship — and so any subordinate acting under another’s supervision

stewards (v.1) = managers of a household, acting for the master

We who seek to “rightly divide the Word of truth” and to preach Christ “according to the revelation of the mystery,” are often frowned upon by those who preach what they call “a more balanced gospel.” We should never apologize for this stand, however, for the apostle Paul made it very clear that he and his co-laborers wished to be known as “the servants of Christ, and stewards of the mysteries of God,” i.e., the glorious revelation committed to him, with its associated “mysteries,” or secrets. Some of these were: the blessing of the Gentiles during the temporary casting away of Israel, the reconciliation of believing Jews and Gentiles to God by the cross, the “one body” and its “one baptism,” our heavenly position and blessings, and the rapture of the Body to be with Christ.

Paul refers to the “mysteries” embodied in “the mystery” revealed to him for the present dispensation (Ephesians 3:1-3).

Indeed, the apostle called this long-hidden message his God-given gospel (Romans 16:25), and was never ashamed to be known as  steward responsible to proclaim it.

It should be noted at the outset that the word “steward” lies at the very heart of dispensational truth. The root of this word, both in English and in Greek has a very simple meaning: to administer, to dispense, to deal out.

The word “dispensation”  (Greek, oikonomia) is not a mere theological term. It is used many times in Scripture, though not always translated thus. In Ephesians 3:2 Paul writes to the Gentile believers about “the dispensation of the grace of God, which is given me to you-ward.” Just as the dispensation of the Law was committed to Moses (John 1:17), so the dispensation of the grace of God was committed to Paul.

But here in 1 Corinthians 4 the same Greek word is rendered stewardship in our English Bible. This is because the organic meaning of oikonomia is house management. Thus a “steward” was more than a servant, as some have supposed; he was the head servant, the one into whose hands the management of the household was committed. He dealt out the money for the household necessities, dispensed the food and clothing to the servants and children, paid the wages, etc. In a word, he was the dispenser of his lord’s affairs. — Stam, pages 88-89.

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As a steward of the gospel committed to him, then, he must proclaim it faithfully, not striving to please men, but God, whose steward he was.

From the foregoing it is clear that in our witness for God the one great requisite is faithfulness. We are not commissioned to accomplish certain things, but to be faithful in our testimony. God has not sent us forth to save souls, but to “preach the Word.” Saving souls is His prerogative; preaching the Word, our responsibility — and privilege. If men will not hear the Word, if they will not receive it, we are not told to seek for something else which they will receive. Indeed we are forewarned that “the time will come when they will not endure sound doctrine,” and will “turn away their ears from the truth,” but we are charged still to continue to “preach the Word” (2 Timothy 4:2-4). — Stam, pages 90-91.

very small thing (v.3) — It counts for very little — Paul was not accountable to them and they were not fit to judge

I do not even judge myself (v.3) — Paul wasn’t even qualified, as a man, to judge himself. He’s not referring to sin here, but to service.

I know of nothing against myself (v.4) — Paul’s conscience was clear. He knew his motives were pure.

I am not justified by this (v.4) — Paul’s conscience was clear, but human conscience was faulty. Only the Lord is competent to judge.