I Corinthians 5 Devotional
by Pastor Mark Hudson
In Anthony Thiselton’s massive commentary on I Corinthians, Thiselton makes an interesting observation about these first few chapters of I Corinthians that ought to make us stop and think. He observes that Paul tolerates a mixed theological church more easily than a church that allows “persistent immorality of a notorious kind to compromise the corporate identity of the community” ( p. 381). Additionally, these are “moral issues which demand a clear-cut verdict” (the title of his comments covering 5:1-6:20) in contrast to the material in 7:1-11:1. The latter are grey areas of ethics that depend on situations and circum-stances. Thiselton is instructive commenting on Paul’s approach to these different issues. “Depending on the ethical content of the moral issue, therefore, Paul expounds both an absolutist ethic and a situational ethic. On the first, he is unwilling to negotiate; on the second, negotiation, dialogue, and `what if . . .’ remain all-important . . .” (Ibid.).
In Corinth, like many of the churches Paul planted, Jews and Gentiles worshipped together. This is not merely a cultural issue, but tensions arose from morals and ethics. Many Gentiles had the same morality as most Americans have in 2021. In this case, a man either married or was living with his stepmother. The father may be alive or may have passed away. It is difficult to determine the exact details. Paul is bothered by both the relationship and the church’s lackadaisical response.
Paul says even Gentiles or non-believers know this is wrong. Calvin in the Institutes (I:63) cites jurist Gaius (161 AD), “It is illegal to marry a father’s or mother’s sister; neither can I marry her who has been quondam (formerly? at one time? ever?) my mother-in-law or stepmother.” In the first century, Cicero expresses disgust when a mother-in-law marries a son-in-law, “Oh, to think of the woman’s sin, unbelievable, unheard of . . . To think she did not quail.” (Pro Cluentio 5:27)
Thiselton notices the shift in scholarly attention from the meaning of destruction of the flesh and excommunication “to reasons for the complacency, smugness, or arrogance. Paul condemns this, hardly less, than the immorality itself” (p.382). This arrogance begins in v. 2, “And you are arrogant!” He points out this same tendency in 4:18-19. Almost saying, `not again!’ It is one thing to tolerate someone or something bad, but to brag about it? This is the opposite of what Paul expected. This is what raises his concerns so high. Paul utters his judgment immediately, “Let him who has done this be removed from among you.” In verse 2 -5, he dispatches the verdict without time for a breath. This is a serious matter which we will not here, delve into with detail. But the act goes against what Scripture clearly teaches (Lev 18:8; 20:11; Deut 22:30; 27:20). This is not a grey area and Paul’s serious choice of words and abrupt language had to shock the congregation.
Then in verse 6, he addresses the church’s abysmal spiritual condition. Their response is short-sided, harmful, and will have long term consequences if they do not respond Biblically. This dangerous sin will spread and most certainly already has. Earlier, he asked them if they should not mourn in such a public obvious way as to show those within the church and outside their utter disdain for this act. On the contrary, they were rather pleased with themselves. This sounds like many churches who parade their acceptance of homosexuality and other perversions of ethics.
The phrase do you not know occurs 10 times in I Corinthians and only once elsewhere (I Cor. 3:16; 5:6; 6:2, 3, 9, 15, 17; 9:13, 24; and Rom 6:16). The Corinthians claimed to have such great knowledge, but they did not know this?
- L. Mitton in an article in 1973 states the following about leaven. “Paul sees the disastrous consequences of letting the church become distorted and misshaped by a tainting element which permeates the whole, and calls for a reshaping based solely on the “new,” unleavened bread of the Passover, namely, the body of Christ which absorbed sin and perished on the cross to be raised as a new bodily reality the likeness of which gave identity and shape to the church” (quoted in Thiselton, p. 401).
Notice the word “little” in v. 6. It is not as if everyone is doing this the church must have reasoned. Only one or two people in the church are involved (since we do not know if both were present in the church). What harm could that “little” sin do? Paul understood the pernicious, spreading, and unstoppable influence for the entire church. Hence, his initial condemnation and stern instruction. Paul claims they are unleavened or pure. “Purity is not simply a matter of social identity and boundaries, but of reflecting a theological identity as the temple of the Holy Spirit” (Ibid. p. 403).
One author claims there are 4 elements to the word new: contrast, continuity, dynamic and finality. There is a contrast with the old leaven v. 7. There is continuity – a new creation, “that you may be a new lump” v. 7. The dynamic of pushing out the old and as well as the power of renewal while the old lump stays as it is. Then finality. This aspect of new points to the end times, the final break with sin as we enter heaven. This new life begins now but is not perfected until we see Him face to face.
A final brief comment on this important section that advances Paul’s argument in this letter. The verb in v. 8, “let us celebrate the festival” is a present tense verb which prompts Godet to comment, “Our Passover feast is not for a week, but for a lifetime” or as Chrysostom observers, “It is a festival, then, the whole time in which we live . . . the whole of time is a festival to Christians, because of the excellency of the good things which have been given. . . . The Son of God . . . freed you from death and called you to a kingdom.”
Father, help us to never harbor, protect, minimize, protect, or ignore the sin in our church or individually. Help us to see the ugliness of sin and conversely the beauty of holiness. If we sin how sin enslaves us may we also experience the freedom of righteousness. Keep us on guard for the many inroads we invite sin to take away our joy. Open our eyes so we see that we are a new creation and ought to live in that current and present reality and not return to “Egypt” and the bondage of sin. Thank you for our Passover Lamb crucified for our sins. Amen.