What is the meaning of 1 Corinthians 5?

Introduction to 1 Corinthians 5

In this profound chapter, the Apostle Paul confronts a shocking situation in the Corinthian church – a case of sexual immorality so egregious that even the pagan Gentiles would have found it scandalous. A man was living in an intimate relationship with his father’s wife (likely his stepmother). Yet what makes this passage particularly striking isn’t just the sin itself, but the church’s prideful response to it. Rather than mourning over this grievous situation, the Corinthian believers were actually boasting, perhaps viewing their tolerance as a sign of spiritual sophistication.

This chapter serves as a crucial template for understanding biblical church discipline, the nature of true grace versus cheap grace, and the delicate balance between maintaining pure doctrine while showing genuine love. It challenges our modern sensibilities about judgment, tolerance, and the true nature of Christian community.

Context of 1 Corinthians 5

The immediate context of this chapter flows from Paul’s previous discussion about spiritual arrogance in chapters 1-4. The Corinthian church, situated in a wealthy commercial hub known for its moral decadence, had begun to mirror the surrounding culture’s values rather than transform them. They had misconstrued Christian freedom as license, conflating tolerance with love, and had lost sight of the holiness that should characterize God’s people.

Within the broader narrative of Scripture, this chapter echoes the Old Testament’s emphasis on maintaining the purity of God’s covenant community, as seen in commands like those in Leviticus 18:8 and Deuteronomy 27:20. It also foreshadows later New Testament teachings about church discipline in passages like Matthew 18:15-20 and 2 Thessalonians 3:6-15. The chapter serves as a bridge between the Old Testament’s emphasis on communal holiness and the New Testament’s focus on redemptive discipline within the body of Messiah.

This passage also needs to be understood within the larger context of Paul’s ongoing relationship with the Corinthian church, as evidenced by his multiple letters and visits. It represents a crucial moment in his apostolic ministry where he had to exercise his authority to protect the integrity of the gospel message and the purity of the church.

Ancient Key Word Study

• πορνεία (porneia) – While often translated simply as “sexual immorality,” this term in verse 1 encompasses a broader range of sexual sins than modern readers might assume. In the first-century context, it specifically referred to any sexual activity outside the bounds of marriage, including incest, which is the focus here. The word carries overtones from the Hebrew זנות (zenut), which in the Old Testament often metaphorically described spiritual unfaithfulness to God.
• φυσιόω (physioō) – Translated as “puffed up” or “arrogant” in verse 2, this word literally means “to inflate” or “to blow up.” It’s a metaphor drawn from the ancient practice of inflating animal skins to use as containers. Paul uses this term uniquely in his Corinthian correspondence to describe spiritual pride.
• πενθέω (pentheō) – The word for “mourn” in verse 2 is the same term used in the Septuagint for deep grief over sin or death. It suggests not just sadness but public lamentation, indicating that the appropriate response to serious sin in the community should be corporate grief rather than tolerance.
• παραδοῦναι τῷ Σατανᾷ (paradounai tō Satana) – This phrase in verse 5, “hand over to Satan,” likely reflects ancient Jewish practice of excommunication. The concept carries echoes of the scapegoat ritual from Leviticus 16, where sin was symbolically sent into the wilderness.
• ζύμη (zymē) – The “leaven” metaphor in verses 6-8 draws from the Jewish practice of removing all leaven before Passover. In rabbinic literature, leaven often symbolized the evil inclination (yetzer hara) that could corrupt the entire community.
• συναναμίγνυσθαι (synanamignysthai) – This compound word in verse 11, meaning “to associate with,” literally means “to mix up together with.” It implies close, intimate fellowship rather than casual contact, helping us understand the scope of Paul’s prohibition.
• κρίνειν (krinein) – The word “judge” in verses 12-13 doesn’t carry the negative connotations often associated with judgment today. Rather, it implies discernment and the responsibility to maintain community standards according to God’s word.

Compare & Contrast

• Verse 1’s description of the sin as “porneia” rather than μοιχεία (moicheia/adultery) is significant. Paul chose the broader term because this sin went beyond simple adultery – it violated basic moral norms recognized even by pagans. The phrase “not even among pagans” emphasizes how this sin transgressed even natural law.
• In verse 2, Paul contrasts their being “puffed up” (φυσιόω) with the proper response of mourning (πενθέω). This specific word pairing creates a powerful rhetorical effect, showing how their pride had displaced appropriate grief over sin.
• The command to “purge out” (ἐκκαθάρατε) the old leaven in verse 7 uses an intensified form of the verb, echoing the thoroughness required in removing leaven before Passover. Paul could have used the simple καθαίρω but chose this stronger form to emphasize complete removal.
• The phrase “malice and wickedness” (κακίας καὶ πονηρίας) in verse 8 forms a hendiadys (expressing a single idea through two words), contrasting with “sincerity and truth” (εἰλικρινείας καὶ ἀληθείας). This literary device emphasizes the complete moral transformation expected.
• The list of sins in verses 10-11 is carefully curated to show that sexual immorality isn’t the only sin requiring church discipline. The repetition with slight variation between verses creates a rhetorical effect emphasizing the comprehensive nature of moral standards.
• The final quotation from Deuteronomy in verse 13 uses the aorist imperative ἐξάρατε (“remove”) rather than a present imperative, suggesting decisive action rather than ongoing process.

1 Corinthians 5 Unique Insights

The chapter contains several layers of meaning that would have resonated deeply with its original audience. The timing of this letter, likely written during or near Passover (as suggested by the references to leaven and Christ our Passover in verse 7), adds significant depth to Paul’s metaphorical language. The ancient rabbis taught that the removal of chametz (leaven) represented not just physical cleansing but spiritual purification – a concept Paul masterfully applies to church discipline.

The phrase “handed over to Satan” (verse 5) has puzzled interpreters for centuries. The early church father John Chrysostom saw this as a reference to supernatural punishment, similar to Job’s trials. However, the Jewish background suggests something more nuanced. In Second Temple Judaism, being cast out of the community was seen as being delivered to the domain of Satan (the “outside” world), with the hope that the experience would lead to repentance. This aligns with the therapeutic rather than purely punitive nature of Paul’s instruction.

The reference to “judging those inside” versus “those outside” (verses 12-13) reflects an important principle in Jewish law known as din torah (internal judicial authority). The Qumran community’s regulations similarly distinguished between judgment of members and non-members. Paul adapts this concept to establish the church’s authority in matters of discipline while maintaining appropriate boundaries with the wider world.

Early church writings, particularly the Didache and Shepherd of Hermas, show how the early believers implemented these principles of church discipline. They developed careful procedures for both exclusion and restoration, always maintaining the balance between holiness and hope for repentance that Paul establishes here.

1 Corinthians 5 Connections to Yeshua

This chapter powerfully connects to the Messiah’s work through the Passover imagery in verses 7-8. Paul declares “Christ our Passover lamb has been sacrificed,” drawing a direct line between the ancient exodus narrative and Yeshua’s atoning death. Just as the Israelites had to remove physical leaven from their homes, believers are called to remove moral leaven from their lives and communities because of Messiah’s sacrifice.

The purpose of church discipline outlined here reflects Yeshua’s own teachings about confronting sin in the community (Matthew 18:15-20). The goal isn’t punishment but restoration, mirroring the Messiah’s own ministry of reconciliation. Even the severe measure of exclusion is ultimately redemptive, aimed at bringing the sinner to repentance and restoration through the recognition of their need for the Messiah’s forgiveness.

1 Corinthians 5 Scriptural Echoes

This chapter resonates with numerous biblical passages and themes. The concept of maintaining community purity echoes the regulations in Leviticus 18 regarding sexual relationships. The leaven metaphor draws from Exodus 12’s Passover regulations and finds parallel usage in Yeshua’s warnings about the “leaven of the Pharisees” (Matthew 16:6).

The final quotation, “Purge the evil person from among you” (Deuteronomy 13:5), connects this passage to Israel’s covenant obligations. Paul’s instructions about not associating with immoral people who claim to be believers echoes Psalm 1’s warning about the company we keep and Proverbs’ frequent admonitions about choosing companions wisely.

The theme of discipline leading to restoration finds parallels in Hosea 2:14-23, where God’s judgment of Israel ultimately leads to renewed relationship. Similarly, the prophetic tradition of calling God’s people to maintain distinctness from surrounding cultures (e.g., Ezra 10) provides important background for Paul’s teachings.

1 Corinthians 5 Devotional

This challenging chapter calls us to examine our own attitudes toward sin and holiness. In our culture that increasingly celebrates moral autonomy, Paul’s words remind us that our actions affect the entire body of believers. We’re challenged to consider: Do we mourn over sin in our midst, or have we become desensitized to it? Are we willing to lovingly confront fellow believers who are walking in persistent sin?

The passage also invites us to reflect on the nature of true grace. Sometimes we confuse tolerance with love, but genuine love seeks the ultimate good of others, even when that requires difficult conversations or actions. The chapter reminds us that church discipline, when properly implemented, is an act of love aimed at restoration.

Finally, we’re called to examine the “leaven” in our own lives. What small compromises might be affecting our whole walk with God? The Passover imagery reminds us that because Messiah has been sacrificed for us, we’re called to live lives of sincerity and truth, celebrating our redemption through holy living.

Did You Know

• The phrase “father’s wife” in verse 1 likely refers to a stepmother, as the Greek term used (γυναῖκα πατρός) is the same as that used in Leviticus 18:8 LXX for prohibited relationships.
• The command to “hand over to Satan” may reflect a formal Jewish practice of niddui (temporary excommunication) that lasted for 30 days, giving time for repentance.
• The reference to “a little leaven” in verse 6 may connect to the rabbinic teaching that the evil inclination (yetzer hara) begins small but grows if unchecked.
• The timing of this letter during the Passover season (evident from 5:7-8) adds special significance to Paul’s use of leaven imagery, as his readers would have been actively engaged in removing physical leaven from their homes.
• Ancient Corinth was notorious for its sexual immorality, to the point that the Greek verb “to Corinthianize” (κορινθιάζομαι) meant to practice sexual immorality.
• The list of sins in verses 10-11 follows a pattern found in ancient vice lists, but Paul adapts it specifically for the church context.
• The final command to “purge the evil person” quotes directly from a recurring formula in Deuteronomy (appearing six times), showing how Paul saw continuity between Israel’s covenant obligations and church discipline.
• Early church manuscripts show that this passage was regularly read during the season of Lent, connecting its themes of purification with preparation for celebrating Messiah’s resurrection.