2 Timothy 2:19-21 testifies both of those vessels are in His House.
Nevertheless the foundation of God is sure - Margin, "steady." The meaning is, that though some had been turned away by the arts of these errorists, yet the foundation of the church which God had laid remained firm; compare
Ephesians 2:20, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone." As long as this foundation remained firm, there was no reason to be troubled from the few instances of apostasy which had occurred; compare
Psalm 11:3. It is not uncommon to compare the church to a building erected on a solid foundation;
Ephesians 2:20-21;
1 Corinthians 3:9-10;
Matthew 16:18.
Having this seal - Or rather a seal with this inscription. The word "seal" is sometimes used to denote the instrument by which an impression is made, and sometimes the impression or inscription itself. A seal is used for security
Matthew 27:66, or as a mark of genuineness;
Revelation 9:4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone which always remained there, and which denoted the character and design of the edifice. The allusion is to the custom, in rearing an edifice, of inscribing the name of the builder and the design of the edifice on the cornerstone. See Rosenmuller, Alte undneue Morgenland, No. 405. So the church of Christ is a building reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining which determines the character of the edifice.
The Lord knoweth them that are his - This is one of the inscriptions on the foundation-stone of the church, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is at the same time a fearful inscription - showing that no one can deceive God; that he is intimately acquainted with all who enter that building; and that in the multitudes which enter there, the friends and the foes of God are intimately known. He can separate his own friends from all others, and his constant care will be extended to all who are truly his own, to keep them from falling. This has the appearance of being a quotation, but no such passage is found in the Old Testament in so many words. In
Nahum 1:7, the following words are found: "And he knoweth them that trust in him;" and it is possible that Paul may have had that in his eye; but it is not necessary to suppose that he designed it as a quotation. A phrase somewhat similar to this is found in 1 Num 16:5, "the Lord will show who are his," rendered in the Septuagint, "God knoweth who are his;" and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith.
And, Let every one that nameth the name of Christ depart from iniquity - This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions - the first implying that God knows all who are his own people; the other, that all who are his professed people should depart from evil. This is not found in so many words in the Old Testament, and, like the former, it is not to be regarded as a quotation. The meaning is, that it is an elementary principle in the true church, that all who become members of it should lead holy lives. It was also true that they would lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those might be known to be the true people of God who did avoid evil.
But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.
But in a great house - Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains.
There are not only vessels of gold and of silver, ... - You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house.
And some to honour, and some to dishonour - Some to most honorable uses - as drinking vessels, and vessels to contain costly viands, and some for the less honorable purposes connected with cooking, etc. The same thing is to be expected in the church. See this idea illustrated at greater length under another figure in the notes at
1 Corinthians 12:14-26; compare the notes,
Romans 9:21. The application here seems to be, that in the church it is to be presumed that there will be a great variety of gifts and attainments, and that we are no more to expect that all will be alike, than we are that all the vessels in a large house will be made of gold.
If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use,
and prepared unto every good work.
If a man therefore purge himself from these, he shall be a vessel unto honour - If a man "cleanse" or "purify" himself; compare the notes on
John 15:2. The word "these" refers, here, to the persons represented by the vessels of wood and of earth - the vessels made to dishonor, as mentioned in the previous verse
2 Timothy 2:20. The idea is, that if one would preserve himself from the corrupting influence of such men, he would be fitted to be a vessel of honor, or to be employed in the most useful and honorable service in the cause of his Master. On the word "vessel," see the notes at
Acts 9:15.
And meet for the master's use - Suitable to be employed by the Lord Jesus in promoting his work on earth.
Those that defile the temple of God, their physical bodies will be destroyed as the wages of sin is death, but the spirit will be saved so as through fire.
Makes no sense. No reason for God to kill someone going to heaven. As a person don't get saved going through fire either. either.
1 Corinthians 5: 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.
Would not the left behind unrepentant saints be subjected to the devil in making war on the saints?
This does not refer to Paul alone in declaring his opinion, but means that they were to be assembled in the name of the Lord Jesus, and that they were to proceed to exercise discipline by his authority. The idea is, that the authority to administer discipline is derived from the Lord Jesus Christ, and is to be exercised in his name, and to promote his honor.
When ye are gathered together - Or, "You being assembled in the name of the Lord Jesus." This is to be connected with the previous words, and means:
(1) That they were to be assembled for the purpose of administering discipline; and,
(2) That this was to be done in the name and by the authority of the Lord Jesus.
And my spirit -
1 Corinthians 5:3. As if I were with you; that is, with my declared opinion; knowing what I would advise, were I one of you; or, I being virtually present with you by having delivered my opinion. It cannot mean that Paul's soul would be really present with them, but that, knowing his views and feelings, and what he would do, and knowing his love for them, they could act as if he were there. This passage proves that discipline belongs to the church itself; and so deep was Paul's conviction of this, that even he would not administer it, without their concurrence and action. And if Paul would not do it, and in a case too where bodily pains were to be inflicted by miraculous agency, assuredly no other ministers have a right to assume the authority to administer discipline without the action and the concurrence of the church itself.
(The general doctrine of the New Testament is that the government of the church is invested, not in the people or church members at large, but in certain rulers or office-bearers,
1 Corinthians 12:28;
Ephesians 4:11-12;
1 Thessalonians 5:12-13;
Hebrews 13:7;
1 Timothy 5:17. We find these elders or rulers existing in every church to which our attention is directed, while the people are continually exhorted to yield a willing submission to their authority. Now the passage under review must be explained in consistency with the analogy of truth, or the general scope of Scripture on the subject. It is unwise to build our conclusion on an insulated text. But, in reality, the language of the apostle, in this place, when fairly examined, gives no countenance to the idea that the judicial power of the church resides in the people. The case of the incestuous man was "judged by the apostle himself" previous to the transmission of his letter to the Corinthian church, which was therefore enjoined, not to adjudicate on the matter, but simply to give effect to the decision of Paul. "I verily 'have judged already' concerning him who hath done this deed; in the name of our Lord Jesus Christ," etc. If it be still demanded why then were the people to assemble? the answer is obvious. It was necessary that the sentence should be published, where the crime had been committed, that the members of the church might concur in it, and withdraw from the society of the guilty person. The simple fact of the people being assembled is no proof that they were judges.
Yet candor requires us to state that the words in the third verse, ἤδη κεκρίκα ēdē kekrika (I have already judged) are supposed by some to intimate, not the delivering of an authoritative sentence, but the simple expression of an opinion in regard to what ought to be done. This, however, seems neither consistent with the scope of the passage, nor with just ideas of apostolical authority. The apostles had "the care of all the churches, with power to settle matters of faith and order, to determine controversies, and exercise the rod of discipline on all offenders, whether pastors or flock;
1 Corinthians 5:3-6;
2 Corinthians 10:8;
2 Corinthians 13:10.")
With the power ... - This phrase is to be connected with the following verse. "I have determined what ought to be done. The sentence which I have passed is this. You are to be assembled in the name and authority of Christ. I shall be virtually present. And you are to deliver such a one to Satan, 'by the power of our Lord Jesus Christ.'" That is, it is to be done by you; and the miraculous power which will be evinced in the case will proceed from the Lord Jesus. The word "power" δύναμις dunamis is used commonly in the New Testament to denote some miraculous and extraordinary power; and here evidently means that the Lord Jesus would put forth such a power in the infliction of pain and for the preservation of the purity of his church.
1 Corinthians 5:6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.
Better believe that is how the Marriage Supper will be held.
Your glorying - Your boasting; or confidence in your present condition, as if you were eminent in purity and piety.
Is not good - Is not well, proper, right. Boasting is never good; but it is especially wrong when, as here, there is an existing evil that is likely to corrupt the whole church. When people are disposed to boast, they should at once make the inquiry whether there is not some sin indulged in, on account of which they should be humbled and subdued. If all individual Christians, and all Christian churches, and all people of every rank and condition, would look at things as they are, they would never find occasion for boasting. It is only when we are blind to the realities of the ease, and overlook our faults, that we are disposed to boast. The reason why this was improper in Corinth, Paul states - that any sin would tend to corrupt the whole church, and that therefore they ought not to boast until that was removed.
A little leaven ... - A small quantity of leaven or yeast will pervade the entire mass of flour, or dough, and diffuse itself through it all. This is evidently a proverbial saying. It occurs also in
Galatians 5:9. Compare the note at
Matthew 13:33. A similar figure occurs also in the Greek classic writers - By leaven the Hebrews metaphorically understood whatever had the power of corrupting, whether doctrine, or example, or anything else. See the note at
Matthew 16:6. The sense here is plain. A single sin indulged in, or allowed in the church, would act like leaven - it would pervade and corrupt the whole church, unless it was removed. On this ground, and for this reason, discipline should be administered, and the corrupt member should be removed.
1 Corinthians 5:11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
12 For what have I to do to judge them also that are without? do not ye judge them that are within? 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
That is why the pre trib rapture will come as that is when God will judge His House first as we can trust the faithful Creator in well doing of the keeping of their souls while they suffer ( 1 Peter 4:17-19 ) the coming fire on the earth & the subsequence great tribulation as it is that day Paul was talking about in 1 Corinthians 3:13-15 & Jesus also in Luke 12:40-49.
This chapter is entirely occupied with a notice of an offence which existed in the church at Corinth and with a statement of the measures which the apostle expected them to pursue in regard to it. Of the existence of this offence he had been informed, probably by "those of the house of Chloe,"
1 Corinthians 1:11, and there is reason to suppose that they had not even alluded to it in the letter which they had sent to him asking advice; see
1 Corinthians 7:1; compare the Introduction. The apostle
1 Corinthians 5:1 reproves them for tolerating a species of licentiousness which was not tolerated even by the pagans; he reproves them
1 Corinthians 5:2 for being puffed up with pride even while this scandal existed in their church; he ordered them immediately to purify the church by removing the incestuous person
1 Corinthians 5:4-5; and exhorted them to preserve themselves from the influence which a single corrupt person might have, operating like leaven in a mass;
1 Corinthians 5:6-7. Then, lest they should mistake his meaning, and suppose that by commanding them not to keep company with licentious persons
1 Corinthians 5:9, he meant to say, that they should withdraw from all contact with the pagans who were known to be idolaters and corrupt, he says that that former command was not designed to forbid all contact with them,
1 Corinthians 5:9-12; but that he meant his injunction now to extend particularly to such as were professed members of the church; that they were not to cut off all contact with society at large because it was corrupt; that if any person professed to be a Christian and yet was guilty of such practices they were to disown him
1 Corinthians 5:11; that it was not his province, nor did he assume it, to judge the pagan world which was without the church
1 Corinthians 5:12; but that this was entirely consistent with the view that he had a right to exercise discipline within the church, on such as professed to be Christians; and that therefore, they were bound to put away that wicked person.
