Stanley Sjöberg menar att vi ej ska döma vindrinkare och nypåfunna vilda utsvävningar!?

Använd Google översätt för översättning/ Use google translate for translation!

Stanley Sjöberg manar till att inte döma han säger: Bibeln varnar för dömande attityder samtidigt menar han att: Egentligen har vi full frihet att välja mat och dryck. Han syftar på Första Korintierbrevets 8:e kapitel om det kött som hade offrats till avgudarna.

På ett liknande sätt måste vi göra upp med en del av vårt pietistiska frikyrkoarv som fungerat som låsta dörrar inför omgivningen. ”Låt er inte fråndömas segerkransen”, utropas i Kolosserbrevet (2:18). Ingen får ta ifrån dig glädjen och tryggheten med dömande attityder på grund av yttre beteendemönster som handlar om kultur i relation till mat, dryck, fritid, musiksmak med mera.
http://www.hemmetsvan.se/addComment.do


Men låt oss se vad Bibeln lär!

Guds Ord är det levande rättesnöret för våra liv, det lär oss att leva tuktigt och gudfruktigt i denna tidsålder som inne är, så lär Bibeln oss! Paulus nämner att vi skall köpa tiden, ty tiden är ond!

Hur ska vi förhålla oss till Lösaktigt, Lättfärdigt, Slampigt, Lastbart, Utsvävande, Promiskuöst, Otuktigt, leverne eller Andens liv, tuktigt väsende!

Angående ”vindrickandet” i frikyrkorörelsen så bör vi tillämpa vad Paulus lär, att inte nyttja min egen frihet till last eller börda, fördärv för min broder ifråga om mat och dryck, han säger: därför avstår jag hellre att bruka denna min frihet för att inte såra min Broders samvete. Nya förbundet är att vandra efter kärlekens lag som uppfyller budorden.

Hur lite vindrickande kan stå i samband med exempelvis våra bröder i Kristus inom LP-rörelsen har jag svårt att förstå, detta skulle vara förödande för så gott som alla dem som kämpat en kanske ojämn kamp med dryckenskap och den livsstil som varit så snärjande i dessa sammanhang.

Det är med kärlek och respekt för mina bröder som jag väljer att avstå eller att bruka en sådan frihet!

Vad vi ser inom frikyrkorörelsen är en utpräglad ”snobbkultur” ifråga om klädstil, musikliv, artisteri och inre klubbar för inbördes beundran etc. tyvärr är det som G.T. lär svällkött eller dödkött, och inte levande Kristusbrev skrivna på hjärtat och samvetet!

Stanley sätter i samband denna s.k. frihet med segerkransen vilket blir förvirrande, då han nu vill han öppna dörrarna för ett nytt släkte eller sällskap som tillåts dricka vin och sväva ut i ”njutningar” vad som följer därefter kan man bara ana!?

Församlingen som den slutna lustgården synes vara avlägsnad!

Åter igen vill jag bara nämna att Paulus undervisar om återhållsamhet i alla stycken eller att kämpa efter stadgad ordning med flera sådana exempel, vilka står i samband med trons lydnad och uppriktig trohet för Guds Ord!


Angående varningar för att inte vara dömande som Stanley Sjöberg insisterar, vidhåller, framhärdar, envisas, med!

Bibeln förklarar sig själv!

Här ett par exempel från vad Bibeln lär!

2Ti 3:1 Men det må du veta, att i de yttersta dagarna svåra tider skola komma.
2Ti 3:2 Ty människorna skola då vara själviska, penningkära, stortaliga, övermodiga, smädelystna, olydiga mot sina föräldrar, otacksamma, gudlösa,
2Ti 3:3 kärlekslösa mot sina närmaste, trolösa, begivna på förtal, omåttliga, tygellösa, fientliga mot det goda,
2Ti 3:4 förrädiska, besinningslösa, förblindade av högmod; de skola älska vällust mer än Gud,
2Ti 3:5 de skola hava ett sken av gudsfruktan, men skola icke vilja veta av dess kraft. Vänd dig bort ifrån sådana.
2Ti 3:6 Ty till dem höra de män som innästla sig i husen och fånga svaga kvinnor, som äro tyngda av synder och drivas av allahanda begärelser,
2Ti 3:7 kvinnor som alltjämt hålla på med att lära, men aldrig kunna komma till kunskap om sanningen.
2Ti 3:8 Och såsom Jannes och Jambres stodo emot Moses, så stå dessa män emot sanningen; de äro människor som äro fördärvade i sitt sinne och icke hålla provet i fråga om tron.
2Ti 3:9 Men de skola icke tillstädjas att gå längre, ty deras galenskap skall bliva uppenbar för alla, såsom det skedde med de männens.
2Ti 3:10 Du åter har blivit min efterföljare lära, i vandel, i strävanden, i tro, tålamod, i kärlek, i ståndaktighet,
2Ti 3:11 under förföljelser och lidanden, sådana som drabbade mig i Antiokia, Ikonium och Lystra. Ja, sådana förföljelser har jag fått utstå, men ur alla har Herren frälst mig.
2Ti 3:12 Så skola ock alla de, som vilja leva gudfruktigt i Kristus Jesus, få lida förföljelse.
2Ti 3:13 Men onda människor och bedragare skola gå allt längre i ondska; de skola förvilla andra och själva bliva förvillade.
2Ti 3:14 Men förbliv du vid det som du har lärt, och som du har fått visshet om. Du vet ju av vilka du har lärt det,
2Ti 3:15 och du känner från barndomen de heliga skrifter som kunna giva dig vishet, så att du bliver frälst genom den tro du har i Kristus Jesus.
2Ti 3:16 All skrift som är ingiven av Gud är ock nyttig till undervisning, till bestraffning, till upprättelse, till fostran i rättfärdighet,
2Ti 3:17 så att en gudsmänniska kan bliva fullt färdig, väl skickad till allt gott verk.

Ord 23:20 Var icke bland vindrinkare, icke bland dem som äro överdådiga i mat.

1Ko 5:9 Jag skrev till eder i mitt brev att I icke skullen hava något umgänge med otuktiga människor -
1Ko 5:10 detta icke sagt i allmänhet, om alla denna världens otuktiga människor eller om giriga och roffare eller om avgudadyrkare; annars måsten I ju rymma ur världen.

1Ko 5:11 Nej, då jag skrev så till eder, menade jag, att om någon som kallades broder vore en otuktig människa eller en girig eller en avgudadyrkare eller en smädare eller en drinkare eller en roffare, så skullen I icke hava något umgänge med en sådan eller äta tillsammans med honom.
1Ko 5:12 Ty icke tillkommer det väl mig att döma dem som äro utanför? Dem som äro innanför haven I ju att döma;
1Ko 5:13 dem som äro utanför skall Gud döma. "I skolen driva ut ifrån eder den som är ond."

Innanför – Inom, På insidan av, inuti, ini, inne i, i det inre av, före utgången av, under en tid av, i, inom, uti, inom loppet av, vid, före, i, i fråga om, vad gäller, med hänsyn till, som, såsom, Omgiven av,

Utanför - Inte accepterad, främmande, gäst, besökande, främling, utländskt, exotiskt, utomstående, obehörigt, oberättigat, obekant, okänt, ovanligt, sällsamt, underligt, ovant, bortkommet, nytt, okunnigt, utländsk, exotisk, utomstående, obehörig, oberättigad, obekant, okänd, ovanlig, sällsam, underlig, ovan, bortkommen, ny, okunnig, utomstående, obehöriga, oberättigade, obekanta, okända, ovanliga, sällsamma, underliga, ovana, bortkomna, nya, okunniga, Utanför, På utsidan av, Utanpå, Ute, Framför, Utomhus, På utsidan, ute, framför, utomhus, utanpå, utvändigt, externt, främmande, utåtriktat, Utanpå,

Efe 5:5 Ty det bören I veta, och det insen I också själva, att ingen otuktig eller oren människa har arvedel i Kristi och Guds rike, ej heller någon girig, ty en sådan är en avgudadyrkare.

Heb 12:16 sen till, att ingen är en otuktig människa eller ohelig såsom Esau, han som för en enda maträtt sålde sin förstfödslorätt.



2Ti 2:21 Om nu någon håller sig ren och obesmittad av sådant folk, då bliver han ett kärl till hedersamt bruk, helgat, gagneligt för sin herre, tjänligt till allt vad gott är.

1Jh 2:15 Älsken icke världen, ej heller vad som är i världen. Om någon älskar världen, så är Faderns kärlek icke i honom.

Här ett exempel på en man som håller på att förvandla församlingen till ett sköko-hus!

1Ko 5:1 Det förljudes såväl att överhuvud otukt bedrives bland eder, som ock att sådan otukt förekommer, som man icke ens finner bland hedningarna, nämligen att en son har sin faders hustru.
1Ko 5:2 Och ändå ären I uppblåsta och haven icke fastmer blivit uppfyllda av sådan sorg, att I haven drivit ut ur eder krets den som har gjort detta.
1Ko 5:3 Jag, som väl till kroppen är frånvarande, men till anden närvarande, har för min del redan, (with all speed) såsom vore jag närvarande, fällt domen över den som har förövat en sådan ogärning:

G2919 fällt domen

Properly to distinguish, that is, decide (mentally or judicially); by implication to try, condemn, punish: - avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question,
G2235 redan
Apparently from G2228 (or possibly G2229) and G1211; even now: - already, (even) now (already), by this time.
G2228
A primary particle of distinction between two connected terms; disjunctive, or; comparative, than: - and, but (either), (n-) either, except it be, (n-) or (else), rather, save, than, that, what, yea. Often used in connection with other particles. Compare especially G2235, G2260, G2273.
G2235
Apparently from G2228 (or possibly G2229) and G1211; even now: - already, (even) now (already), by this time.
G2260
From G2228 and G4007; than at all (or than perhaps, than indeed): - than.
G2273
From G2228 and G5104; either indeed: - whether.
G5104
Probably for the dative case of G3588; an enclitic particle of asseveration by way of contrast; in sooth: - [used only with other particles in compounds, as G2544, G3305, G5105, G5106, etc.]
G3568
A primary particle of present time; “now” (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate: - henceforth, + hereafter, of late, soon, present, this (time). See also G3569, G3570.
G3569
From neuter plural of G3588 and G3568; the things now, that is, (adverb) at present: - (but) now.
G3570
A prolonged form of G3568 for emphasis; just now: - now.

G5105
From G5104 and G1063 and G3767; truly for then, that is, consequently: - there- (where-) fore.
G5106
From G5104 and G3568; truly now, that is, accordingly: - then, therefore.

G4007
From the base of G4008; an enclitic particle significant of abundance (thoroughness), that is, emphasis; much, very or ever: - [whom-] soever.
G4008
Apparently the accusative case of an obsolete derivation of πείρω peirō (to “peirce”); through (as adverb or preposition), that is, across: - beyond, farther (other) side, over.

G2229
An adverb of confirmation; perhaps intensive of G2228; used only (in the N. T.) before G3303; assuredly: - surely.
G3303
A primary particle; properly indicative of affirmation or concession (in fact); usually followed by a contrasted clause with G1161 (this one, the former, etc.: - even, indeed, so, some, truly, verily. Often compounded with other particles in an intensive or asseverative sense.

G1211
Probably akin to G1161; a particle of emphasis or explicitness; now, then, etc.: - also, and, doubtless, now, therefore.
G1161
A primary particle (adversative or continuative); but, and, etc.: - also, and, but, moreover, now [often unexpressed in English].

Såsom vore jag – (with all speed)

G3918 närvarande

Thayer Definition:
1) to be by, be at hand, to have arrived, to be present
2) to be ready, in store, at command
Part of Speech: verb

1Ko 5:4 i Herren Jesu namn skola vi komma tillsammans, I och min ande, med vår Herre Jesu kraft,
1Ko 5:5 och överlämna den mannen åt Satan till köttets fördärv, för att anden skall bliva frälst på Herren Jesu dag.
1Ko 5:6 Det är icke väl beställt med eder berömmelse. Veten I icke att litet surdeg syrar hela degen?
1Ko 5:7 Rensen bort den gamla surdegen, så att I bliven en ny deg. I ären ju osyrade; ty vi hava ock ett påskalamm, som är slaktat, nämligen Kristus.
1Ko 5:8 Låtom oss därför hålla högtid, icke med gammal surdeg, icke med elakhetens och ondskans surdeg, utan med renhetens och sanningens osyrade bröd.
1Ko 5:9 Jag skrev till eder i mitt brev att I icke skullen hava något umgänge med otuktiga människor -
1Ko 5:10 detta icke sagt i allmänhet, om alla denna världens otuktiga människor eller om giriga och roffare eller om avgudadyrkare; annars måsten I ju rymma ur världen.
1Ko 5:11 Nej, då jag skrev så till eder, menade jag, att om någon som kallades broder vore en otuktig människa eller en girig eller en avgudadyrkare eller en smädare eller en drinkare eller en roffare, så skullen I icke hava något umgänge med en sådan eller äta tillsammans med honom.
1Ko 5:12 Ty icke tillkommer det väl mig att döma dem som äro utanför? Dem som äro innanför haven I ju att döma;

Döma – bedöma, kritisera, avge omdöme om, granska, fälla omdöme om, döma, skatta, avgöra, anse, uppskatta, pröva, fälla utslag, avdöma, bestämma, besluta om, fälla till ansvar, vara domare, döma, leda, klandra, lasta,

G2919
Properly to distinguish, that is, decide (mentally or judicially); by implication to try, condemn, punish: - avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think.

Distinguish – sign, indication, feature, characteristic, symbol, indicator, be a sign of, denote, indicate, differentiate, tell apart, tell between, discriminate, make a distinction, decide, make out, discern, see, recognize, perceive, pick out, set apart, single out, characterize, classify, mark, blot, spot, blotch, scratch, smudge, smear, stain, stain, scratch, smudge, smear, blot, score, grade, point, correct, grade, assess, evaluate, denote, be a sign of, celebrate, commemorate,

1Ko 5:13 dem som äro utanför skall Gud döma. "I skolen driva ut ifrån eder den som är ond."

1Ko 5:13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Wicked – evil, bad, wrong, depraved, immoral, corrupt, dishonest, decadent, iniquitous, sinful, evil, sinful, impious, heinous, nefarious, fiendish, terrible, dreadful, awful, atrocious, severe, appalling, abysmal,

Person – One, Being, Individual, Self, Someone, Anyone, Human being, Ego, Character, Self, Personality, Individuality, Qualities, Part, Persona, Qualities, Character, Role, Guise,

G4190 that wicked person
From a derivative of G4192; hurtful, that is, evil (properly in effect or influence, and thus differing from G2556, which refers rather to essential character, as well as from G4550, which indicates degeneracy from original virtue); figuratively calamitous; also (passively) ill, that is, diseased; but especially (morally) culpable, that is, derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners: - bad, evil, grievous, harm, lewd, malicious, wicked (-ness). See also G4191.
G4192
From the base of G3993; toil, that is, (by implication) anguish: - pain.
G3993
From a primary “peno” (to toil for daily subsistence); starving, that is, indigent: - poor. Compare G4434.
G4434
From πτώσσω ptōssō (to crouch; akin to G4422 and the alternate of G4098); a beggar (as cringing), that is, pauper (strictly denoting absolute or public mendicancy, although also used in a qualified or relative sense; whereas G3993 properly means only straitened circumstances in private), literally (often as noun) or figuratively (distressed): - beggar (-ly), poor.
G4422
Probably akin to the alternate of G4098 (through the idea of causing to fall) or to G4072 (through that of causing to fly away); to scare: - frighten.
G4098
The first is a reduplicated and contracted form of the second (which occurs only as an alternate in certain tenses); probably akin to G4072 through the idea of alighting; to fall (literally of figuratively): - fail, fall (down), light on.
G4072
Including the prolonged form (second form) and contraction (third form) of the middle voice of a primary verb; to fly: - fly (-ing).
G2556
Apparently a primary word; worthless (intrinsically such; whereas G4190 properly refers to effects), that is, (subjectively) depraved, or (objectively) injurious: - bad, evil, harm, ill, noisome, wicked.
G4550
From G4595; rotten, that is, worthless (literally or morally): - bad, corrupt. Compt. G4190.
G4595
Apparently a primary verb; to putrefy, that is, (figuratively) perish: - be corrupted.
G4191
Comparative of G4190; more evil: - more wicked.

Darby
1Ko 5:1-13

He begins to treat the details of conduct and of discipline; and, first of all, the carnal defilement carried on in their midst to the last degree of hardness of conscience. Those who sought their own personal influence as teachers allowed them to go on in it. He condemns it without reservation.

Discipline follows; for Christ had been offered up as the Paschal Lamb, and they were to keep the feast without leaven, keeping themselves from the old leaven; in order that they might be in fact, what they were before God — an unleavened lump.

As to discipline, it was this: before they knew that it was their duty to cut off the wicked person, and that God had given them the power and imposed on them the obligation to do so, a moral sense of evil ought, at least, to have led them to humble themselves before God, and to pray that He would take him away.

On the contrary, they were puffed up with pride. But now the apostle teaches them what must be done, and enforces it with all his apostolic authority. He was among them in spirit if not in body, and with the power of the Lord Jesus Christ, they being gathered together, to deliver such a one to Satan; but as a brother for the destruction of the flesh, that his spirit might be saved in the day of Christ.

Here all the power of the assembly in its normal condition, united to and led by the apostolic energy, is displayed. Its members; the apostle, vessel and channel of the power of the Spirit; and the power of the Lord Jesus Himself, the Head of the body.

Now the world is the theatre of Satan's power; the assembly, delivered from his power, is the habitation of God by the Spirit. If the enemy had succeeded in drawing aside by the flesh a member of Christ, so that he dishonours the Lord by walking after the flesh as men of the world do, he is put outside, and by the power of the Spirit, as then exercised in their midst by the apostle, delivered up to the enemy, who is in spite of himself the servant of the purposes of God (as in the case of Job), in order that the flesh of the Christian (which, from his not being able to reckon it dead, had brought him morally under the power of Satan) should be physically destroyed and broken down.

Thus would he be set free from the illusions in which the flesh held him captive. His mind would learn how to discern the difference between good and evil, to know what sin was.

The judgment of God would be realised within him, and would not be executed upon him at that day when it would be definitive for the condemnation of those who should undergo it. This was a great blessing, although its form was terrible. Marvellous example of the government of God, which uses the adversary's enmity against the saints as an instrument for their spiritual blessing! We have such a case fully set before us in the history of Job. Only we have here. in addition, the proof that in its normal state, apostolic power [7] being there, the assembly exercised this judgment herself, having discernment by the Spirit and the authority of Christ to do it. Moreover, whatever may be the spiritual capacity of the assembly to wield this sword of the Lord (for this is power), her positive and ordinary duty is stated at the end of the Chapter.

The assembly was an unleavened lump, looked at in the Spirit as an assembly, and not individually. It is thus that we must view it, for it is only in the Spirit that it is so. The assembly is seen of God as being before Him in the new nature in Christ. Such she ought to be in practice by the power of the Spirit, in spite of the existence of the flesh, which by faith she ought to count as dead, and allow nothing in her walk that is contrary to this state.

The assembly ought to be a "new lump," and was not if evil was allowed, and, consequently, ought to purge herself from the old leaven, because she is unleavened in God's thoughts. Such is her position before God. For Christ our Passover has been sacrificed for us: therefore we ought to keep the feast with the unleavened bread of sincerity and truth.

They did wrong therefore in boasting while this evil was in their midst, however great their gifts might be. A little leaven leavens the whole lump. The evil did not attach to that man alone who was personally guilty of it. The assembly was not clear till the evil was put out (2Co_7:11).

They could not dissociate themselves in the intercourse of ordinary life from all those who, in the world, walked corruptly, for in that case they would have to go out of the world. But if any one called himself a brother and walked in this corruption, with such a one they ought not even to eat. God judges those who are outside. The assembly must herself judge those that are within, and put out whatever must be called "wicked."

Note #7
The apostle (1Ti_1:20) exercises this power alone as to certain blasphemers. It is power, not mere duty, and it is important clearly to distinguish the two: though the apostle here did it in and with the gathered assembly, yet he says, "I have judged already to deliver such an one to Satan. In Verse 13 (1Co_5:13) we have the positive duty of the assembly without the question of special power.

Henry

1Ko 5:1-6
Here the apostle states the case; and,
I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, 1Co_5:1. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice.

This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife - either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vitâ inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband.

Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?

II. He greatly blames them for their own conduct hereupon: They were puffed up (1Co_5:2), they gloried, 1. Perhaps on account of this very scandalous person.

He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader.

Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him.

Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own.

It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties.

Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them.

Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.

III. We have the apostle's direction to them how they should now proceed with this scandalous sinner.

He would have him excommunicated and delivered to Satan (1Co_5:3-5); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it.

Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan (1Co_5:5), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance.

Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, 1Ti_5:20.

Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, 1Co_5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them.

For,
IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see 2Co_12:21. They could not be ignorant of this.

The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.

1Ko 5:7-8
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, 1Co_5:13. 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 (1Jo_4:16), 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 (1Jo_3:15), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, Joh_8:44. 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, 1Co_5:7.

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.

1Ko 5:9-13
Here the apostle advises them to shun the company and converse of scandalous professors. Consider,

I. The advice itself: I wrote to you in a letter not to company with fornicators, 1Co_5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular.

And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one.

They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.

II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. “You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided.”

Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?

III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices.

But the dread of sin wears off by familiar converse with wicked Christians.

Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (1Co_5:12), and must be left to God's judgment, 1Co_5:13.

But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do.

The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.

IV. How he applies the argument to the case before him: “Therefore put away from among yourselves that wicked person, 1Co_5:13. Cast him out of your fellowship, and avoid his conversation.”

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