Sexual Immorality Judged
☆ It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.
Parallel theme: 1 Corinthians 5:11 , Leviticus 18:8 , Jeremiah 2:33 , Acts 15:20 , 15:29 +5
Study Note · 1 Corinthians 5:1
Analysis
It is reported commonly that there is fornication among you (ἀκούεται πορνεία ἐν ὑμῖν)—the Greek porneia (πορνεία) encompasses all sexual immorality, but here refers to incest. Such fornication as is not so much as named among the Gentiles —even pagan Corinth, notorious for sexual licentiousness, condemned this sin. Roman law explicitly prohibited marriage to one's stepmother (Gaius, Institutes 1.63). The phrase that one should have his father's wife describes a man living with his stepmother, likely after his father's death.
Paul's shock is palpable—sexual immorality existed in the church that pagans rejected. The Corinthians' inflated spirituality (phusioo , "puffed up") had produced moral blindness. Their tolerance wasn't grace but compromise. The case was public knowledge ("reported commonly"), demanding immediate action. This verse introduces the chapter's theme: the church's responsibility to maintain purity through discipline, not to punish but to protect the body and restore the sinner.
Historical Context
Corinth was a Roman colony rebuilt by Julius Caesar in 44 BC, notorious for sexual immorality associated with Aphrodite's temple. While the extent of temple prostitution is debated, sexual ethics were lax—concubinage, prostitution, and divorce were commonplace. Into this context, Paul planted a church calling believers to radical sexual purity as temples of the Holy Spirit (6:19).
Questions for Reflection
When does tolerance of sin become complicity? How do you balance grace with the call to holiness?
What 'reported commonly' sins might exist in your church that require loving confrontation?
How does understanding your body as a temple of the Holy Spirit shape your view of sexual ethics?
Open full verse page →
☆ And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
Study Note · 1 Corinthians 5:2
Analysis
And ye are puffed up (πεφυσιωμένοι ἐστέ)—the Corinthians' problem was pride, not ignorance. Rather than grieving over sin, they were arrogant, perhaps viewing their 'tolerance' as sophisticated spirituality or evidence of freedom in Christ. The verb phusioo ("puffed up") appears six times in 1 Corinthians (4:6, 18, 19; 5:2; 8:1; 13:4), always negatively—contrasted with love that "does not boast" (13:4).
Have not rather mourned (ἐπενθήσατε)—the proper response to sin in the body is grief, not indifference. The verb pentheo denotes deep sorrow, the same word used for mourning the dead. That he that hath done this deed might be taken away from among you —the goal of discipline is removal from fellowship (exairo , "take away"), protecting the church's purity while creating conditions for the sinner's repentance. Discipline is an act of love seeking restoration, not vengeance.
Historical Context
The Corinthian church reflected the city's philosophical culture, which prized rhetoric, wisdom, and tolerance. Greek philosophy often separated spirit from body, leading some to conclude bodily actions had no spiritual significance. Paul's call to mourn contradicted the Stoic ideal of apathy (absence of passion) valued in Greco-Roman culture.
Questions for Reflection
Do you grieve over sin in your own life and the church, or have you become desensitized?
How can church discipline be exercised in love, not self-righteousness, with restoration as the goal?
What pride might prevent you from addressing sin—either fear of seeming intolerant or superior?
Open full verse page →
☆ For I verily, as absent in body, but present in spiritSpirit: πνεῦμα (Pneuma ). The Greek pneuma (πνεῦμα) means spirit, wind, or breath—the immaterial aspect of persons. The Holy Spirit (Pneuma Hagion ) is the third person of the Trinity, dwelling in believers. Spirit: Colossians 2:5 . Parallel theme: 1 Thessalonians 2:17
Study Note · 1 Corinthians 5:3
Analysis
For I verily, as absent in body, but present in spirit —Paul's apostolic authority transcended physical presence. Though in Ephesus (16:8), he was spiritually united with the Corinthian church and could exercise apostolic judgment. Have judged already, as though I were present (ἤδη κέκρικα ὡς παρών)—the perfect tense kekrisa indicates a settled, completed decision. Paul didn't need more information; the facts were clear, and judgment was rendered.
Concerning him that hath so done this deed (τὸν οὕτως τοῦτο κατεργασάμενον)—the verb katergazomai suggests deliberate, ongoing action, not a one-time fall. This was persistent, unrepentant immorality. Paul's decisive judgment models pastoral courage—some situations demand immediate action, not endless deliberation. The church is called to judge those within (vv. 12-13), distinguishing truth from error, holiness from sin. Discipline isn't optional when the gospel's witness is at stake.
Historical Context
Paul wrote from Ephesus during his three-year ministry there (Acts 19-20), maintaining pastoral oversight of churches he founded. Ancient letters often substituted for personal presence, with apostolic letters carrying full authority. The Corinthians had sent him questions (7:1) and received reports from Chloe's household (1:11).
Questions for Reflection
Do you have the courage to make clear judgments about sin, or do you delay hoping problems resolve themselves?
How do you exercise discernment without becoming judgmental—judging actions while extending grace to persons?
What role does spiritual authority play in the church, and how should it be exercised today?
Open full verse page →
☆ In the name of our LordLord: Κύριος (Kurios ). The Greek Kurios (Κύριος) means 'lord' or 'master,' used both for human masters and divinely for God the Father and Jesus Christ. Its application to Jesus affirms His deity, as it translates YHWH in the Septuagint. References Christ: 2 Corinthians 13:3 . References Jesus: Colossians 3:17 , 2 Thessalonians 3:6 . References Lord: 2 Corinthians 13:10 . Parallel theme: Matthew 16:19 , John 20:23
Study Note · 1 Corinthians 5:4
Analysis
In the name of our Lord Jesus Christ, when ye are gathered together —church discipline is a corporate act requiring formal assembly, not individual vigilantism. In the name (ἐν τῷ ὀνόματι) indicates authority derived from Christ, acting as His representatives. Discipline is exercised under Christ's lordship and by His authority, not human wisdom or personal vendetta.
And my spirit, with the power of our Lord Jesus Christ —Paul's apostolic presence and Christ's power attend the assembly. The phrase dynamis tou Kyriou ("power of the Lord") emphasizes this isn't human strength but divine enablement. Church discipline, properly conducted, is a spiritual act where Christ Himself acts through His body to protect purity and pursue restoration. The assembly's unity—gathered together with Paul's spirit and Christ's power—demonstrates the gravity and legitimacy of the action.
Historical Context
Early church discipline was a public, corporate act of the assembled congregation, not decisions made by clergy alone. The phrase 'gathered together' (synagō) reflects synagogue practice adapted to Christian assembly. This public nature protected against abuse while emphasizing the church's collective responsibility for holiness.
Questions for Reflection
How does your church practice corporate discernment and discipline today?
Do you rely on Christ's power or human methods when addressing difficult situations?
What does it mean practically to act 'in the name of our Lord Jesus Christ' in church decisions?
Open full verse page →
☆ To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
Salvation: Job 2:6 . References Jesus: 1 Corinthians 1:8 . References Lord: 1 Corinthians 11:32 , 2 Corinthians 13:10 . Parallel theme: 1 Corinthians 5:13 +5
Study Note · 1 Corinthians 5:5
Analysis
To deliver such an one unto Satan for the destruction of the flesh —this phrase has generated much debate. Paradidomi ("deliver, hand over") means removal from the church's protective fellowship into Satan's domain (the world, cf. 1 John 5:19). Destruction of the flesh (ὄλεθρον τῆς σαρκός) likely refers to the sinful nature, not physical death, though some see physical affliction (cf. Job 2:6; 1 Tim. 1:20). The goal is mortification of sinful passions through loss of Christian fellowship and community support.
That the spirit may be saved in the day of the Lord Jesus —discipline's ultimate purpose is redemptive, not punitive. The aim is salvation, not destruction. Excommunication creates a crisis forcing the sinner to recognize his condition and repent. The phrase "day of the Lord Jesus" points to final judgment, when true faith will be revealed. Discipline is severe mercy—painful medicine administered in hope of healing. This models God's own discipline of His children (Heb. 12:5-11), which is proof of love, not absence of it.
Historical Context
In Jewish practice, excommunication (herem or niddui) removed individuals from synagogue fellowship. Paul adapts this for the church, recognizing that separation from the Christian community exposes one to spiritual danger while creating space for repentance. Second Corinthians 2:5-11 likely references this man's restoration after repentance.
Questions for Reflection
How does understanding discipline as redemptive rather than punitive change your approach to correction?
When have you experienced God's discipline as evidence of His love, not rejection?
What conditions in your life or community might require the 'severe mercy' of loving confrontation?
Open full verse page →
☆ Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
Good: 1 Corinthians 15:33 . Parallel theme: 1 Corinthians 5:2 , Matthew 13:33 , Galatians 5:9 , James 4:16
Study Note · 1 Corinthians 5:6
Analysis
Your glorying is not good (οὐ καλὸν τὸ καύχημα ὑμῶν)—their boasting about spiritual superiority, knowledge, or tolerance was misplaced. True spiritual maturity produces humility and grief over sin, not arrogance. Know ye not that a little leaven leaveneth the whole lump? —Paul introduces the leaven metaphor, drawing on Jewish Passover imagery. Zyme (ζύμη, "leaven, yeast") represents sin's pervasive, corrupting influence.
The principle is organic and inevitable: small amounts of leaven ferment entire batches of dough. Similarly, tolerated sin spreads through the community, normalizing immorality and weakening witness. The rhetorical question "Know ye not?" implies this should be obvious—elementary spiritual knowledge. Their pride blinded them to a basic truth: holiness is corporate, not merely individual. One person's persistent, public sin affects the entire body, requiring decisive action to preserve communal purity.
Historical Context
Leaven appears throughout Scripture as a symbol of corruption and sin (Ex. 12:15-20; Matt. 16:6-12; Gal. 5:9). During Passover, Jews meticulously removed all leaven from their homes, symbolizing separation from Egypt's corruption. Paul applies this imagery to the church as God's holy community, called to remove the 'leaven' of sin.
Questions for Reflection
What 'small' sins are you tolerating that might be spreading their influence in your life?
How does the corporate nature of holiness challenge Western individualism in your faith?
Do you view church discipline as protecting the community or merely punishing individuals?
Open full verse page →
☆ 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:
Parallel theme: 1 Corinthians 5:13 , 10:17 , Exodus 12:15 , Mark 14:12 , John 1:29 +4
Study Note · 1 Corinthians 5:7
Analysis
Purge out therefore the old leaven, that ye may be a new lump —the imperative ekkatharate ("purge out, cleanse thoroughly") demands decisive action. Old leaven represents the former life of sin; new lump is the church's new identity in Christ. As ye are unleavened (καθώς ἐστε ἄζυμοι)—positionally, believers are already unleavened, sanctified in Christ. Paul calls them to live out their identity, making practice match position.
For even Christ our passover is sacrificed for us (καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη Χριστός)—this is Paul's Passover typology. The Passover lamb's blood protected Israel from judgment (Ex. 12); Christ, our Passover Lamb, was sacrificed to deliver us from sin's penalty (John 1:29; 1 Pet. 1:18-19). Just as Israel removed leaven after Passover, the church must remove sin after Christ's sacrifice. The verb ethythe ("was sacrificed") points to the completed work of the cross. Because Christ has been sacrificed, we live as unleavened bread—pure, set apart, holy.
Historical Context
The Passover (Pesach) commemorated Israel's exodus from Egypt. On Nisan 14, each household sacrificed an unblemished lamb; its blood on doorposts protected them from the death angel. For seven days following, only unleavened bread was eaten, symbolizing hasty departure and separation from Egypt's corruption. Paul sees Christ's crucifixion as the ultimate Passover sacrifice.
Questions for Reflection
How does Christ's sacrifice as your Passover Lamb motivate you toward holiness?
What 'old leaven' from your former life still needs to be purged out?
Do you live in the reality that you are already 'unleavened' in Christ, or do you strive to become what you already are?
Open full verse page →
☆ 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 truthTruth: ἀλήθεια (Aletheia ). The Greek aletheia (ἀλήθεια) denotes truth or reality—that which corresponds to actuality. Jesus declared, 'I am the way, the truth, and the life' (John 14:6 ), embodying ultimate reality. Sin: Psalms 32:2 , Ephesians 6:24 . Parallel theme: Exodus 12:15 , Deuteronomy 16:3 , Psalms 42:4 +5
Study Note · 1 Corinthians 5:8
Analysis
Therefore let us keep the feast (ὥστε ἑορτάζωμεν)—Paul extends the Passover imagery to the Christian life as an ongoing festival. The present subjunctive heortazomen suggests continuous celebration. The entire Christian life is a feast of deliverance from sin's slavery, requiring ongoing vigilance against sin's re-entry. Not with old leaven, neither with the leaven of malice and wickedness —kakia ("malice") is ill will or viciousness; poneria ("wickedness") is active evil or depravity.
But with the unleavened bread of sincerity and truth —eilikrineia ("sincerity") means purity, unmixed motives, transparency that withstands scrutiny (literally "judged by sunlight"). Aletheia ("truth") is reality, genuineness, integrity. Christian celebration isn't mere ritual but life characterized by moral purity and truthfulness. The church's holiness must be internal (sincerity) and external (truth), rejecting both hidden corruption and public compromise. This is gospel-shaped living—transformed by Christ's sacrifice into communities of authentic holiness.
Historical Context
The Feast of Unleavened Bread immediately followed Passover, lasting seven days (Ex. 12:15-20). Leaven symbolized Egypt's corruption from which Israel was delivered. For Paul, the Christian life is a perpetual feast celebrating deliverance from sin through Christ, requiring ongoing separation from moral corruption.
Questions for Reflection
How can you view your entire Christian life as a celebration of deliverance, not grim duty?
Where do malice and wickedness still 'leaven' your attitudes or relationships?
What does sincerity (unmixed motives) and truth (integrity) look like practically in your daily life?
Open full verse page →
Cleanse Out the Old Leaven
☆ I wrote unto you in an epistle not to company with fornicators:
Parallel theme: 2 Corinthians 6:14 , Ephesians 5:11 , 2 Thessalonians 3:6 , 3:14
Study Note · 1 Corinthians 5:9
Analysis
I wrote unto you in an epistle not to company with fornicators —Paul references an earlier, now-lost letter (the 'previous letter') instructing the Corinthians to avoid close association (synanamignymi , "mix together with") sexually immoral people. This verse clarifies that church discipline isn't new; Paul had previously taught separation from persistent, unrepentant sin. Pornos (πόρνος, "fornicator") denotes those practicing sexual immorality as a lifestyle.
The instruction "not to company with" didn't mean zero contact (that's impossible, v. 10) but refusing intimate fellowship—particularly shared meals, which in ancient culture signified acceptance and unity. The church must maintain boundaries distinguishing it from the world while remaining in the world as witnesses. This verse introduces Paul's critical distinction (vv. 10-13) between judging insiders versus outsiders—the church disciplines its members but doesn't police the world.
Historical Context
First Corinthians isn't Paul's first letter to Corinth; he references a 'previous letter' here and possibly in 2 Corinthians 2:3-4, 7:8. Ancient Christians often shared meals (agape feasts, love feasts) expressing unity (Acts 2:42-46). Refusing table fellowship was a strong statement of non-recognition, similar to Jesus eating with sinners to show acceptance (Luke 15:2) versus the church's refusal to eat with the immoral 'brother' (v. 11).
Questions for Reflection
How do you maintain relationships with non-Christians without endorsing or participating in their sin?
What does it mean to be 'in the world but not of it' in your specific context?
How can you show both grace to unbelievers and standards for church members without hypocrisy?
Open full verse page →
☆ Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
Parallel theme: 1 Corinthians 10:27 , Revelation 12:9
Study Note · 1 Corinthians 5:10
Analysis
Yet not altogether with the fornicators of this world —Paul clarifies he didn't mean total separation from immoral unbelievers. Pantos (πάντως, "altogether, entirely") emphasizes this would be impossible without leaving the world (kosmos ). Christians live in, engage with, and witness to a fallen world; we cannot create isolated communes. Or with the covetous, or extortioners, or with idolaters —Paul expands the list beyond sexual sin to greed (pleonektes , one who always wants more), swindlers (harpax , rapacious, grasping), and idolaters.
For then must ye needs go out of the world —complete separation from sinners would require leaving planet Earth. The church's mission demands engagement with sinful culture (John 17:15-18). The distinction isn't between pure Christians and sinful pagans but between those who claim Christ yet live in unrepentant sin (v. 11) versus those who make no such claim. The church holds members accountable to professed standards but extends grace to those making no claim to follow Christ. This prevents both self-righteous isolation and compromised witness.
Historical Context
First-century Corinth was thoroughly pagan—business, social life, and civic duties were permeated with idolatry. Complete separation would have meant economic and social suicide. Early Christians maintained witness by participating in daily life while refusing to compromise core convictions (e.g., eating marketplace meat but not attending temple feasts, 1 Cor 10:25-28).
Questions for Reflection
How do you engage your culture redemptively without compromising your convictions?
Do you show more grace to unbelievers than to struggling Christians, or vice versa?
What practical boundaries help you live 'in the world but not of it' in your work, neighborhood, or family?
Open full verse page →
☆ But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
Parallel theme: 1 Corinthians 5:13 , Matthew 18:17 , 23:25 , Romans 16:17 , 2 Thessalonians 3:6 +5
Study Note · 1 Corinthians 5:11
Analysis
But now I have written unto you not to keep company —Paul reinforces his instruction with heightened clarity. The prohibition is specific: if any man that is called a brother (ἐάν τις ἀδελφὸς ὀνομαζόμενος)—someone claiming Christian identity, a church member in name. The present participle onomazomenos ("being called, named") emphasizes professed, not proven, faith. The list follows: be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner —loidoros ("railer") is verbally abusive, reviling; methusos ("drunkard") is a habitual drunk.
With such an one no not to eat —the double negative (οὐδὲ συνεσθίειν) is emphatic: "not even to eat." Shared meals signified fellowship and acceptance; refusing table fellowship was a severe statement. The principle is clear: the church maintains higher standards for those claiming Christ's name than for unbelievers. Persistent, unrepentant sin by professing Christians requires loving separation to protect the church's witness and create space for repentance. This isn't hatred but hope—severe mercy seeking restoration.
Historical Context
In Jewish and early Christian practice, shared meals were sacred acts of fellowship (koinonia). The early church's agape feasts and Lord's Supper were central to community life (Acts 2:42; 1 Cor 11:17-34). Refusing to eat with someone was tantamount to excommunication, treating them as outside the covenant community, similar to Jesus being criticized for eating with tax collectors and sinners (Luke 5:30).
Questions for Reflection
How do you balance accountability within the church with grace toward those outside?
Which sins on Paul's list (sexual immorality, greed, idolatry, slander, drunkenness, swindling) are you most likely to tolerate or excuse?
What does loving church discipline look like—firm boundaries while praying for restoration?
Open full verse page →
☆ For what have I to do to judge them also that are without? do not ye judge them that are within?
Judgment: Luke 12:14 . Parallel theme: Mark 4:11 , 1 Timothy 3:7
Study Note · 1 Corinthians 5:12
Analysis
For what have I to do to judge them also that are without? —the rhetorical question expects a negative answer: "Nothing!" Krinō (κρίνω, "judge") here means rendering moral verdicts and exercising discipline. Them that are without (τοὺς ἔξω) refers to those outside the church, unbelievers. Paul isn't called to police the morality of pagan Corinth—that's God's prerogative. The church's jurisdiction is internal, not external. Do not ye judge them that are within? —another rhetorical question expecting "Yes!"
Esō (ἔσω, "within") are church members who have covenanted together under Christ's lordship and submitted to mutual accountability. The church is responsible to exercise discernment and discipline within its own ranks. This principle protects against two errors:
ignoring sin among believers while condemning the world (hypocrisy), crusading to impose Christian standards on unbelievers through force (theocracy or moralism). The church's witness is maintained by internal holiness, not external coercion. We evangelize the world with grace while maintaining accountability within the covenant community.
Historical Context
Paul's distinction between insiders and outsiders reflects Jewish practice—synagogues exercised discipline over members but didn't judge Gentiles. Early Christians faced tension: how to maintain distinct moral standards while living in pagan cities. Paul's answer: hold believers accountable to gospel ethics; extend grace and gospel witness to unbelievers without expecting them to live as Christians before conversion.
Questions for Reflection
Do you spend more energy condemning the world's sin or addressing sin within the church?
How can you maintain high standards for Christians without self-righteousness toward non-Christians?
What does it mean to judge those 'within' the church—how is this done lovingly and biblically?
Open full verse page →
☆ But them that are without GodGod: Θεός (Theos ). The Greek Theos (Θεός) refers to deity, used both for the one true God and false gods. Context determines whether it denotes the Father specifically or the Godhead generally. Judgment: Deuteronomy 17:12 . Evil: Deuteronomy 13:5 , 17:7 , 21:21 , 22:24 +2
Study Note · 1 Corinthians 5:13
Analysis
But them that are without God judgeth —unbelievers are accountable to God alone; final judgment belongs to Him (Rom 2:5, 12:19). The church doesn't pronounce judgment on the world but proclaims the gospel, leaving ultimate judgment to God. This liberates Christians from playing God while maintaining the urgency of evangelism—those outside face God's judgment unless they respond to the gospel. Therefore put away from among yourselves that wicked person —Paul concludes with a direct imperative: exarate (ἐξάρατε, "remove, put away").
The phrase echoes Deuteronomy's repeated command to "purge the evil from your midst" (Deut 13:5; 17:7, 12; 19:19; 21:21; 22:21, 24; 24:7). Poneros (πονηρός, "wicked person") describes the unrepentant immoral man of verse 1. The command is corporate—"you" (plural) must act collectively to remove persistent, unrepentant sin from the community. This isn't vengeance but protection and redemption. Discipline maintains the church's holiness, protects weaker believers from corruption (v. 6), upholds gospel witness, and creates conditions for the sinner's repentance (v. 5). The goal throughout is restoration—severe mercy that hopes for return.
Historical Context
The phrase 'put away from among yourselves' (LXX: exareis ton poneron) directly quotes the Septuagint's rendering of Deuteronomy's purity laws. Paul applies Israel's covenantal purity standards to the church as the new covenant community. Just as Israel was to be holy as God's people (Lev 19:2), the church maintains holiness through discipline, not to earn salvation but to reflect the holy God who redeemed them.
Questions for Reflection
How does entrusting final judgment to God free you from bitterness while maintaining standards?
What unrepentant sin might need to be 'put away' from your church community—and how can this be done redemptively?
How do you balance the severity of discipline (removal) with the hope of restoration (2 Cor 2:5-11)?
Open full verse page →