Vincent's Word Studies, by Marvin R. Vincent, , at sacred-texts.com
1 Corinthians 5:1
Better, absolutely or actually, as Rev.
Opinions are divided as to whether the relation was that of marriage or concubinage. The former is urged on the ground that ἔχειν to have is commonly used in the New Testament of marriage; and that the aorist participles ποιήσας (so Tex. Rec.) had done, and κατεργασαμενον hath wrought, imply that an incestuous marriage had already taken place. It is urged, on the other hand, that ἔχειν to have is used of concubinage, Joh 4:18; but it takes its meaning there from the sense of marriage in the preceding clause, and is really a kind of play on the word. "He who now stands for thy husband is not thy husband." The indications seem to be in favor of marriage. Notwithstanding the facilities for divorce afforded by the Roman law, and the loose morals of the Corinthians, for a man to marry his stepmother was regarded as a scandal.
1 Corinthians 5:5
To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: "that the spirit may be saved," etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See Th1 2:18; Co2 12:7. Compare Luk 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare Ti1 1:20.
1 Corinthians 5:6
Not the act, but the subject of boasting; namely, the condition of the Corinthian church.
See on Rom 12:21. A significant term, suggesting the oneness of the Church, and the consequent danger from evil-doers.
1 Corinthians 5:7
Not the sinful man, but evil of every kind, in accordance with the more general statement of the leavening, power of evil in Co1 5:6. The apostle's metaphor is shaped by the commands concerning the removal of leaven at the passover: Exo 12:19; Exo 13:7. Compare Ignatius; "Dispense, therefore, with the evil leaven that has grown old (παλαιωθεῖσαν) and that has gone sour (ἐνοξίσασαν), and be changed into new leaven which is Jesus Christ" (Epistle to Magnesians, 10).
See on Mat 26:29.
Passover (τὸ πάσχα)
The Paschal lamb, as Mar 14:12; Luk 22:7.
1 Corinthians 5:8
Let us keep the feast (ἑορτάζωμεν)
Only here in the New Testament. The epistle was probably written a short time before the Passover. See Co1 16:8.
See on pure minds, Pe2 3:1.
Bengel observes: "Sincerity takes care not to admit evil with the good; truth, not to admit evil instead of good."
1 Corinthians 5:9
I write - in my epistle
American Rev., as it is I wrote. The reference is probably to a former letter now lost. Some explain ἔγραψα I wrote as the epistolary aorist (see on Jo1 2:13); but the words in my epistle seem to favor the other view.
To company (συναναμίγνυσθαι)
Only here and Th2 3:14. The translation company is inadequate, but cannot perhaps be bettered. The word is compounded of σύν together, ἀνά up and down among, and, μίγνυμι to mingle. It denotes, therefore, not only close, but habitual, intercourse.
1 Corinthians 5:10
Only twice outside of Paul's writings: Rev 21:8; Rev 22:15. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare Col 3:15; Eph 5:5. New-Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God.
1 Corinthians 5:13
Mischievous to the Church. See on Luk 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievous, is sometimes rendered by βάσκανος malignant, with a distinct reference to the "evil" or "grudging eye." This sense may go to explain Mat 20:15, and possibly Mat 6:19, and Mat 7:11.