FEBRUARY 9, 2020
SIN IN THE ASSEMBLY
INTRODUCTION:
1. Paul felt an urgency in writing this letter because of various problems in the church at Corinth. Even though he intended to visit them shortly (Ch. 4:19), these matters could not wait even for a short while. They needed to be dealt with immediately.
2.The first problem which he addressed was that of divisions in the church. (Ch. 1:10) The fact that these divisions were formed using the names of their ministers, his name being one, this led to a defense of the mode and message of his ministry. This, in turn, led to a discussion about how rightly to view ministers of the Gospel.
3. The second problem in the church at Corinth, that to which Paul now directs his attention, is the tolerating of fornication in the assembly. The word fornication is being used in a comprehensive sense, including all violations of the seventh commandment. Here, however, a particular case is distinguished as peculiarly atrocious. “…that one should have his father’s wife.”
I. THE APOSTLE HERE STATES THE CASE AND BLAMES THEM FOR THEIR INDULGENCE AND ORDERS THEM HOW TO DEAL WITH IT. (VERSES 1-6)
A. IT HAD BECOME PUBLIC KNOWLEDGE THAT THERE WAS A CASE OF INCEST BEING ALLOWED TO CONTINUE IN THE CHURCH. (VERSE 1)
1. This was not just a case of fornication, but incestuous fornication. This was a sin so egregious that even the Gentiles (generally speaking) would not countenance such a thing.
2. It was talked about in all places to their great dishonor. It was a reproach upon the church, and worse yet, brought shame upon the name of Christ. It was the more reproachful because it could not be denied. That which was known and discussed without was certainly known within the church. Matthew Henry thinks it probable that this man was a person of note, perhaps a leader of one of the factions.
3. We know how strongly it was stressed to Gentile converts that they must abstain from all pollutions of idolatry and from fornication. (Acts 15:20, 20; Eph. 4:17-21; I Pet. 4:3, 4) How then could something so vile as what we read of here have been tolerated in the church?
4. We are reminded by this that all churches are in a state of imperfection, and are liable to corruption. This church was planted by the Apostle Paul himself yet great sin was found in it. We must therefore be vigilant and watchful.
B. THE CORINTHIANS WERE TO BLAME FOR THEIR ATTITUDE AND CONDUCT IN LIGHT OF THIS DISGRACEFUL SITUATION. (VERSE 2)
1. They were puffed up. They were filled with pride – elated with how well they were doing. Who can tell for what reasons they were so self-satisfied? Churches can see themselves rich and increased with goods, feeling they have need of nothing, when in truth, they are wretched and miserable. (Rev. 3:17)
2. They were not grieved. “And have not rather mourned.” Sin in the assembly is a grievous thing. Instead of being filled with pride, they should have been humbled.3. They had done nothing to remove the offender. “…that he…might be taken away from among you.”
C. THE APOSTLE DIRECTED THEM HOW THEY WERE TO PROCEED IN DEALING WITH THE OFFENDER. (VERSES 3-5a)
1. There was no question about what should be done. Paul, though not present with them, needed not to contemplate what needed to be done. He also knew that the necessary action could not wait for his arrival.(Verse 3)
2. The man was to be excommunicated. That is, he was to be put out of the church and delivered unto Satan. (Verse 5a)
3. This action was to be taken by authority of the Apostle Paul, as if he were present, and in the name of Christ. In other words, Paul’s authority was as Christ’s Apostle, and He would be present in spirit. (Verse 4)
4. This matter was to be handled with great solemnity, and when the church was in full assembly. (I Tim. 5:20)
D. THERE IS A TWOFOLD PURPOSE FOR SUCH ACTIONS. (VERSES 5, 6)
1. First, the repentance and restoration of the guilty person is one main reason for church discipline. (Verse 5b) By putting the offender out of the church, he is turned over to Satan. Essentially there are only two societies. Christ and Satan divide the world. Those who live in sin after professing Christ are actually serving another master, and are therefore by excommunication delivered over to him in the name of Christ. This is done in order to bring him to repentance and mortification of the flesh. In the case here, it seems that was exactly the happy result that was achieved. (II Cor. 2:4-8)
2. Second, church discipline must be practiced in order to purge the leaven out of the church. (Vse. 7) The fact that they were puffed up (well pleased with themselves) while such a deadly contagion was working in their midst was shocking to the Apostle. “Your glorying is not good,” he says. “Know ye not that a little leaven leaveneth the whole lump?” One diseased sheep will infect the whole flock.
II. HE EXHORTS TO CHRISTIAN PURITY BY PURGING OUT THE OLD LEAVEN. (VERSES 7, 8)
A. THE ADVICE ITSELF MAY BE ADDRESSED TO THE CHURCH IN GENERAL, OR TO INDIVIDUAL MEMBERS. (VERSE 7a) “Purge out therefore the old leaven…”
1. With respect to the church, purging out the old leaven refers to putting away from themselves the wicked person. The church is to be holy, and must not bear such corrupt and scandalous members.
2. With respect to individual members, they must purge themselves from all that pertains to the old man. Purge out the old leaven. The old man must be put off with his deeds. The mind must be renewed. The new man must be put on which is created in true righteousness. (Eph. 4:22-24; Col. 3:9, 10) Thus, they are to become a new lump.
B. THE REASON GIVEN TO SUPPORT THIS ADVICE. (VERSE 7b) “For Christ our Passover is sacrificed for us.”
1. This is the great doctrine of the Gospel. The Jews, after they had killed the Passover, kept the feast of unleavened bread for seven days. So must we, when we have partaken of Christ, keep the feast of unleavened bread. Seven is the number of perfection or completion, thus we are to purge out the old leaven all our days.
2. Notice, the great argument for purity of life is the sacrifice of Christ our Passover. How can we continue in sin after He has suffered and died to put it away?
C. LIVING IN PURITY AND HOLINESS IS DESCRIBED AS KEEPING THE GOSPEL FEAST. (VERSE 8)
1. “Let us therefore keep the feast.” This is not an exhortation to keep the Jewish Passover, as the whole context is clearly figurative. What about Christ’s death would suggest such a thing? Neither is it referring to the feast referred to as the Lord’s Supper that is meant. A feast was a portion of time that was consecrated to God. What portion of the Christian’s time is to be consecrated to God?
2. Paul says, “Let us THEREFORE keep the feast.” That is, since Christ our Passover is slain for us, and we are freed form bondage and sin, let our whole life be a sacred festival.
3. See here the believer’s attitude toward sanctification and holiness. It is not an endurance, or a drudgery, but a delight. It is a continual feast of fat things and wine on the leas. Only a renewed soul can truly partake of such a festival.
III. HE DIRECTS THEM TO AVOID KEEPING COMPANY WITH PROFESSED CHRISTIANS WHO ARE LIVING WICKEDLY. (VERSES 9-13)
A. SIMILAR ADVICE HE HAD GIVEN IN A LETTER PRIOR TO THIS. (VERSES 9, 10)
1. It seems likely that Paul had written other letters to the church at Corinth, and to other churches as well, which were not persevered for the Church in all ages as pastoral letters, but addressed particular matters in the individual churches. To such a letter he here apparently refers. (Verse 9) We can be sure that no divinely inspired writing intended to be preserved in Scripture had been lost.
2. We know that no divinely inspired Corinthian letter preceded this one. And since he was clearly not referring to the letter he was presently writing, he must have addressed the matter of keeping company with fornicators and other such people in an earlier letter no longer extant.
3. The shunning that he previously advised was limited to professed Christians who were living wickedly. (Verse 10) It did not include the heathen about them. If it had, they would have needed to remove themselves from the world. Particularly at Corinth, there were all about them such as were fornicators, covetous, (those who would defraud for sake of gain), extortioners (those who took advantage of other’s necessities to secure exorbitant gain), and idolaters (those who worshipped false gods).
4. The reason for shunning professed Christians who lived wickedly was to shame them, and hopefully bring them to repentance. Plus, for their own sakes, they were to avoid being in the company of nay whose profession of Christianity lacked sincerity.
B. THE COMMANDMENT NOW GIVEN IN THE PRESENT EPISTLE IS EXPLAINED. (VERSES 11-13)
1. The commandment is not to associate with any man who is called a brother, and yet lives an immoral and wicked live. (Verse 11)
a) In the Corinthian church there were instances of immorality, covetousness, extortion, drunkenness, and idolatry.
b) He says, “with such an one no not to eat.” This does not refer to the Lord’s Supper. The meaning is that we are not to have fellowship with such persons. It is not the act of eating that is forbidden, (Jesus ate with publicans and sinners) but the recognition of them as believers.
2. The commandment had to do only with those within the church. It was not his prerogative to judge those without. The church acted on the same principle. (Verse 12) They confined church discipline to church members, and therefore should not have thought his injunction to apply to others than those within the church.
3. God, and not the church, is the judge of those who are without. But, as he repeats the injunction, they were to take care of the responsibility that was theirs, and put away the offender.
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