At the start of chapter five we are introduced to a pair of ghastly sins. The first is an appalling case of incest (5.1), and the second is the church of Corinth’s proud tolerance of such behavior (5.2). In our culture incest still has a shock factor, even so there are similar problems in the modern church. Some congregations flaunt their acceptance of gay, lesbian and trans-gender behavior. While we ought to accept sinners as our equals (since we too sin and need God’s grace), we ought never condone or promote sinful behavior. But we’re getting ahead of ourselves now.

In regard to the first problem, the incestuous relationship was likely between a man and his step-mother. Our evidence for this assumption is the phrasing of the Greek, she is called his “fathers wife” rather than “mother.” Also, the man was the one who attended the church so presumably he is the one who claimed to be a believer, while the woman Paul does not address and therefore would not have been present at the reading of the letter. Paul makes clear that the circumstance deserves judgment and urges them not to wait any longer before providing it. The next time they meet (probably Sunday), even in his absence, the power of Jesus will empower the body to turn this man out of the church to be handed over to the world – Satan’s kingdom (see a parallel in 1 Timothy 1.20). This should result in the wicked brother understanding the seriousness of his sin, that he might forsake it and return to the Lord. Once more Paul makes use of the term “day of the Lord,” meaning Judgment Day (see also 1.8 and 4.5).

Regarding the second problem of the believers boasting, Paul also has much to say. The proper response to such disgrace should have been grief and outrage rather than acceptance and pride. The rational for Paul’s intolerance of sexual immorality is explained in .6b-.8: evil and good are both like yeast in that a little bit will effect the entire batch of dough. A little evil (malice and wickedness) works through a man and corrupts him in ways that are noticeable in every area of life. Conversely, a little good (sincerity and truth) works through the man and sanctifies him in a way that is noticeable in every area of his life. Christian tolerance of sexual immorality is the same as kneading wickedness into the churches dough. We are to disassociate ourselves from those who claim Christ and are characterized by sinful behavior.

The chapter closes with Paul making a clarification, one which may have lead to his “bunny-trail” regarding lawsuits. In verse nine, the apostle mentions that he has written they are not to associate with sexually immoral people. He could be referring to what he has just written, but the language implies that this may have been a topic in his first letter, the one which they had difficulty in understanding and which was lost. Since they continued their association with this incestuous believer, they evidently were confused by Paul’s command to not associate with the sexually immoral. He apparently understands that they thought he meant not to associate with unbelievers. This he corrects in verse .10 by stating clearly that by “sexually immoral” he does not mean the unbeliever, for one would have to leave the planet were that the case, but rather one who claims to be a Christian but still adheres to the world’s practices of sexual immorality, greed, idolatry, slander, drunkenness and/or swindling. For we are not in a position to judge the world, our Lord will do that in due time. We are, however, in a position, and under obligation, to judge ourselves. Paul closes this topic temporarily by quoting an oft used phrase from the book of Deuteronomy, “You must purge the evil from among you,” or, in Greek, “Expel the wicked man from among you.” Though there are twelve uses of this phrase (11 in Deuteronomy, one in Judges), there are two uses which Paul may have been considering here. The first is Deuteronomy 21.21, where a rebellious son may be exiled from his family and the nation of Israel for his lack of respect of authority. This may apply since in chapter four Paul calls himself their “spiritual father.” The other reference is Deuteronomy 22.21, whereby a girl who has married and is not found to be a virgin must be expelled from the nation, because “she had done a disgraceful thing in Israel by being promiscuous while still in her father’s house.” The parallel of sexual sin is obvious.

Just as this passage has clear applications to the modern church, there are also clear problems with such application. Expulsion, or ex-communication, from the church does not happen as often in modern times as it did in its early years. One reason for this is that with as many churches (and particularly denominations) as there are, it is difficult if not impossible to notify the rest of the body of this person’s expulsion. This removes much of the deterrent factor for the local church. Another reason few ex-communications are enacted today is the fear that such action may result in the person suing the church for slander and defamation of character, which may be the reason Paul addresses lawsuits among believers in chapter six. A third reason is that, in the end, the church is usually viewed as the “bad guy” – even by other Christians!

Which leads to the second application of the text, intolerance toward sin. “Tolerance” is the mantra of American society. Like the church at Corinth, Americans pride themselves on their ability to accept anyone’s lifestyle. Not a few churches too boast of homosexuals within their congregation and revel in the sexually immoral being comfortable in their services. Such blatant disregard for God’s Word and for righteousness will not go unpunished. Until then, we must divorce ourselves from such men as these.

What makes a church tolerant of sin? What makes us tolerant? What decisions did the man in an incestuous relationship make that eventually lead him into this immoral lifestyle? Tolerance of, or not recognizing, sin usually stems from belief in some error. Western civilization was trapped in Europe due to a belief that the world was flat. What error did the man in this case believe? And what error do we believe that guides us into sin? These are important questions to grapple with, though they are not answered in Scripture. We may never know why that man thought it was a good idea to be sexually involved with his step-mother, or why the church though it good to accept his alternate lifestyle. But we can know why we fall into our “pet” sins. If we are constantly being defeated by the same sin over and over, we do not need a 12 step program, and we do not need more faith. What we need is to discover what error we are holding to that constantly leads us down the same path. As God’s people, our yesterdays do not determine our tomorrow’s. Today determines tomorrow. What choices we make today, what we choose to believe today, will affect the outcome of today and tomorrow. We must examine ourselves daily, seeking God, and asking him to reveal to us what we incorrectly believe.

The problems of Corinth are our problems too, which may lead one to ask, “Have we changed all that much in 2000 years?” The Socialist and the Marxist may point to mankind’s technological advances as evidence of man’s growth and potential to bring about utopia, but Christians can look to the Living Word of God and recognize that man’s basic nature remains the same. Utopia is a name for the humanist version of God’s kingdom. One day Utopia (in the form of God’s kingdom) will exist, not by man’s might but by God’s grace. May we press on toward the goal of righteousness as we move ever toward the day of its revelation.