King James Version
1 Corinthians 5
13 verses with commentary
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.
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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.
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.
And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
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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.
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.
For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, judged: or, determined
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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.
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.
In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,
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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.
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.
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.
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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.
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.
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
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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.
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.
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: is sacrificed: or, is slain
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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.
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.
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. the feast: or, holyday
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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.
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.
Cleanse Out the Old Leaven
I wrote unto you in an epistle not to company with fornicators:
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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.
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.
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.
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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.
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.
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.
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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.
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.
For what have I to do to judge them also that are without? do not ye judge them that are within?
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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: (1) ignoring sin among believers while condemning the world (hypocrisy), and (2) 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.
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: (1) ignoring sin among believers while condemning the world (hypocrisy), and (2) 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.
But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
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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.
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.