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英文原文
In this chapter the apostle, I. Blames them for their indulgence in the case of the incestuous person, and orders him to be excommunicated, and delivered to Satan, 1Co 5:1-6. II. He exhorts them to Christian purity, by purging out the old leaven, 1Co 5:7,8. And, III. Directs them to shun even the common conversation of Christians who were guilty of any notorious and flagitious wickedness, 1Co 5:9-13.
1-6
A Case of Gross Criminality; Christian Purity (57 AD)
大罪的案例與基督徒的純潔（主後五十七年）
¹ 風聞在你們中間有淫亂的事。這樣的淫亂連外邦人中也沒有，就是有人收了他的繼母。
² 你們還是自高自大，並不哀痛，把行這事的人從你們中間趕出去。
³ 我身子雖不在你們那裏，心卻在你們那裏，好像我親自與你們同在，已經判斷了行這事的人。
⁴ 就是你們聚會的時候，我的心也同在。奉我們主耶穌的名，並用我們主耶穌的權能，
⁵ 要把這樣的人交給撒但，敗壞他的肉體，使他的靈魂在主耶穌的日子可以得救。
⁶ 你們這自誇是不好的。豈不知一點麵酵能使全團發起來嗎？
使徒在此陳述這案件，並且，
一、讓他們知道關於他們普遍的傳聞——他們中間有一人犯了淫亂（林前五1）。這事在各處被傳講，成了他們的羞辱，也是基督徒的恥辱。這事更可恥，因為無可否認。當注意：信奉基督之人的大罪很快就被注意、被傳開。我們當謹慎行事，因為有許多眼睛注視我們，我們若陷入任何敗壞的行為，便有許多口要起來攻擊我們。這不是普通的淫亂案例，而是「連外邦人中也沒有」的——就是有人收了他的繼母——或是在他父親活著時娶她，或是在他父親死後或活著時把她收為妾。在這兩種情況下，他與她的不法同居都可稱為「淫亂」；但他父親若已死，而他死後娶了她，這仍是亂倫，卻在最嚴格的意義上既非淫亂也非姦淫。但若在他父親活著時娶她、或收她為妾，即使他父親已休了她、或她已離棄他，無論她是否他的親生母親，這都是亂倫的淫亂：正如西塞羅所稱的 Scelus incredibile（不可置信的惡行），et prater unum in omni vitâ inauditum（除了一例以外，生平未聞）——那案子是一個婦人使女兒被休，自己卻嫁了那丈夫（見《為克魯恩提奧辯護》）。那演說家說：「不可置信的邪惡！我生平除了這一例以外，從未聽過這樣的事。」這不是說異教徒中沒有這類亂倫的婚姻；只是每逢發生，都令他們中間每一個有德行、正直的人大受震驚。他們想到這些事便不寒而慄，提到這些事便滿心厭惡痛恨。然而這樣可怕的惡行竟出現在哥林多教會一人身上，而這人很可能還是他們中間某一黨派的領袖，一個重要人物。當注意：最好的教會在這不完全的狀態中，也容易產生極大的敗壞。如此可憎的行徑竟然在一個使徒時代的教會——一個由外邦人的大使徒所建立的教會——中被容忍，這還有甚麼可奇怪的呢？
二、他大大責備他們此後自己的行徑：「你們還是自高自大」（林前五2），「你們自誇」。1. 也許正是因著這個敗壞的人。他可能是一個口才出眾、學問淵博的人，因此大受他們中間許多人的敬重、跟從與抬舉。他們以有這樣一位領袖為榮。他們非但不為他的墮落、以及因他而加於他們自己的恥辱哀痛，非但不棄絕他、把他從會中趕出去，反而繼續稱讚他、以他為榮。當注意：我們對別人過度的推崇，往往根源於驕傲或自視，這使我們對他們的過失如同對自己的過失一樣盲目。真正的謙卑才能使人看見並承認自己的錯誤。驕傲的人要麼全然看不見自己的過失，要麼巧妙地加以掩飾，或竭力把自己的瑕疵變為美德。哥林多人中間那些欣賞這亂倫者恩賜的人，便能忽視或減輕他那可憎的行徑。或者，2. 這話也許暗示反對黨派中有些人自高自大。他們因自己的地位而驕傲，又踐踏那墮落的人。當注意：因別人的過失和罪惡而誇勝，是非常邪惡的事。我們當把這些事放在心上，為之哀痛，卻不當因此自高。這可能是他們中間分黨的一個後果。反對黨派利用這敗壞的失足，並為這機會而高興。當注意：基督徒中間分黨結派的一個可悲後果，便是使他們容易因罪惡而歡喜。別人的罪當成為我們的憂傷。不但如此，教會當為個別會友敗壞的行為哀痛，若他們無可救藥，便當把他們趕出去。行了這惡事的人，本當早已從他們中間被趕出去。
三、我們看到使徒指示他們當如何處理這敗壞的罪人。他要這人被趕出教會、交給撒但（林前五3-5）；「身子雖不在，心卻在，好像親自與他們同在一樣，已經判斷了」；即他藉著啟示、並聖靈所賜辨別諸靈的神奇恩賜，對這案件有完全的認識，並據此作出以下的定案——這並非沒有聖靈特別的權柄。他這話是要讓他們知道，他雖然遠在別處，卻不是作了不義的判決，也不是在沒有如同身臨其境那樣充分了解案情之下就下判斷。當注意：那些要在世人面前顯為公義審判官的人，必當讓他們知道，自己不是在沒有充分證據之下便下判斷。使徒又加上「行了這事的人」。這事本身不但極為邪惡、令異教徒驚駭，而且還有一些特殊情節大大加重了這過犯。他行這惡的方式，更因行惡的方式而加重了罪愆。也許他是個傳道人、教師，或他們中間的重要人物。這樣一來，教會與他們的信仰便更加受辱。當注意：在處理敗壞的罪人時，不但要指出其事實，還要指出其加重的情節。保羅已經判斷「要把這樣的人交給撒但」（林前五5），這事當奉基督的名、帶著基督的權能、在全會眾聚集之時舉行，使徒也要在靈裏同在——或藉著他在遠處辨別的屬靈恩賜。有人認為這是指普通的逐出教會，而「交給撒但、敗壞肉體」只是指否認他、把他趕出教會，好藉此使他悔改、使他的肉體被治死。基督與撒但瓜分這世界：那些活在罪中卻宣稱與基督有分的人，其實屬於另一位主人，當藉著逐出教會把他交還給他；這事當奉基督的名而行。當注意：教會的懲戒是基督的條例，當奉他的名施行。這也當在他們「聚會之時」、在全會眾之中舉行。越公開便越莊嚴，越莊嚴便越可能對犯過者發生好的效果。當注意：對惡名昭彰、無可救藥的罪人施行教會懲戒，當極其莊嚴。「犯罪的人，當在眾人面前責備他，叫其餘的人也可以懼怕」（提前五20）。另有人認為使徒不是指單純的逐出教會，而是指他們所擁有的一種神奇的能力或權柄，可將敗壞的罪人交在撒但權下，使身體患病，被身體的痛苦所折磨——這就是「敗壞肉體」的含義。在這意義上，肉體的敗壞曾成了靈魂得救的契機。這案件可能是一個混合的案件。這是一個非比尋常的事例：教會當按正當的懲戒來對付他；使徒在他們如此行時，便運用一項非常的權能，把他交給撒但——不是為毀滅他，而是為拯救他，至少為敗壞肉體，使靈魂可以得救。當注意：教會懲戒的極大目的，乃是那些落在懲戒之下之人的好處——他們屬靈與永遠的好處。這是「使他的靈魂在主耶穌的日子可以得救」（林前五5）。然而對付他們之時，也不當僅僅顧及他們的益處。因為，
四、他暗示這榜樣傳染的危險：「你們這自誇是不好的。豈不知一點麵酵能使全團發起來嗎？」一個有地位、有聲望之人的壞榜樣危害極大，會把傳染擴散到極遠極廣。這很可能正是在這教會這案件中發生的事（見林後十二21）。他們不能不知道這事。全世界的經驗都印證了這一點：「一隻長癬的羊能傳染整群」。一點麵酵很快就能使一大團發起來。當注意：對純潔與保守的關切，當使基督的教會把敗壞可恥的罪人趕出去。
英文原文
A Case of Gross Criminality; Christian Purity (57 AD)
¹ It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.
² And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.
³ For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,
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.
⁶ Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?
Here the apostle states the case; and,
I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, 1Co 5:1. It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife—either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vitâ inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?
II. He greatly blames them for their own conduct hereupon: They were puffed up (1Co 5:2), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.
III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan (1Co 5:3-5); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan (1Co 5:5), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, 1Ti 5:20. Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, 1Co 5:5. Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,
IV. He hints the danger of contagion from this example: Your glorying is not good. Know you not that a little leaven leaveneth the whole lump? The bad example of a man in rank and reputation is very mischievous, spreads the contagion far and wide. It did so, probably, in this very church and case: see 2Co 12:21. They could not be ignorant of this. The experience of the whole world was for it; one scabbed sheep infects a whole flock. A little heaven will quickly spread the ferment through a great lump. Note, Concern for their purity and preservation should engage Christian churches to remove gross and scandalous sinners.
7-8
Exhortation to Christian Purity (57 AD)
勉勵追求基督徒的聖潔（主後 57 年）
⁷ 你們既是無酵的麵，應當把舊酵除淨，好使你們成為新團；因為我們逾越節的羔羊基督，已經被殺獻祭了。* ⁸ 所以我們守這節不可用舊酵，也不可用惡毒、邪惡的酵，只用誠實真正的無酵餅。*
此處使徒以除淨舊酵來勸勉他們追求聖潔。在此當注意：
一、勸勉本身，或是指向：1. 教會整體；如此「除淨舊酵、好成為新團」，便是指「把那惡人從你們中間趕出去」（林前五13）。當注意：基督的教會當純潔聖潔，不可容納這樣敗壞可恥的會友。教會當是無酵的，不可容忍這樣的異質攙雜來使其發酸敗壞。或 2. 教會中每個個別的會友。如此便暗示他們當從心裡和生活上一切的污穢中潔淨自己——特別是哥林多人所沉迷到成了諺語的那種罪惡（見篇首的論證）。這舊酵當特別被除淨，好使他們成為新團。當注意：基督徒當謹慎保持自己的清潔，又要將敗壞的會友從他們中間趕出去。他們更當特別避開自己從前最沉迷的罪，以及他們所居之地、所處之人中最盛行的罪。他們也要從惡毒和邪惡中潔淨自己——就是一切惡意和詭詐的陰險。這是使人心大大發酸的酵。那在犯錯者的可恥行為上因驕傲和怨氣而自誇的人，受此勸勉的對付，並非不可能。當注意：基督徒當謹慎保守自己免受惡意和為害之心的侵擾。愛是基督教的本質和生命。它是神最美的形像——「因為神就是愛」（約壹四16）——所以它若是基督徒最美的美飾和裝飾，便不足為奇。但惡意在原則上就是殺人：「凡恨他弟兄的，就是殺人的」（約壹三15）——他帶著那「從起初是殺人者」者的形像，又宣告自己是那者的後裔（約八44）。基督徒當何等恨惡一切看來像惡意和為害之事。
二、用以加強這勸勉的理由：「因為我們逾越節的羔羊基督已經被殺獻祭了」（林前五7）。這是福音的大道理。猶太人殺了逾越節的羔羊之後，便守無酵節。我們也當如此——不是只守七日，乃是終身守。我們當與我們的救主同向罪死，藉著治死罪而「在他死的形狀上與他聯合」，又藉著復活進入新生的樣式而「在他復活的形狀上與他聯合」——無論是內在的還是外在的。我們必須有新的心和新的生活。當注意：基督徒的整個人生必須是無酵節的筵席。他日常的為人和宗教的操演都必須聖潔。「他必須除淨舊酵，並用誠實真正的無酵餅守節。」他在對神和對人的行事上必須無可指摘。我們自己職分上越有真誠，就越少去論斷別人的職分。當注意：總而言之，我們救贖主的犧牲，對一顆蒙恩的心來說，是追求純潔和真誠最強有力的論證。他為我們死，對我們的福祉表現了何等真誠的關懷！他的死又是何等可怕的明證，說明罪的性質何等可憎、神對罪何等不悅！這樣窮兇極惡的邪惡，竟非用神兒子的血不能贖償！一個基督徒豈能愛那殺害他主的兇手？斷乎不可。
英文原文
Exhortation to Christian Purity (57 AD)
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.
Here the apostle exhorts them to purity, by purging out the old leaven. In this observe,
I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, 1Co 5:13. Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness—all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love (1Jo 4:16), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer (1Jo 3:15), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, Joh 8:44. How hateful should every thing be to a Christian that looks like malice and mischief.
II. The reason with which this advice is enforced: For Christ our passover is sacrificed for us, 1Co 5:7. This is the great doctrine of the gospel. The Jews, after they had killed the passover, kept the feast of unleavened bread. So must we; not for seven days only, but all our days. We should die with our Saviour to sin, be planted into the likeness of his death by mortifying sin, and into the likeness of his resurrection by rising again to newness of life, and that internal and external. We must have new hearts and new lives. Note, The whole life of a Christian must be a feast of unleavened bread. His common conversation and his religious performances must be holy. He must purge out the old leaven, and keep the feast of unleavened bread of sincerity and truth. He must be without guilt in his conduct towards God and man. And the more there is of sincerity in our own profession, the less shall we censure that of others. Note, On the whole, The sacrifice of our Redeemer is the strongest argument with a gracious heart for purity and sincerity. How sincere a regard did he show to our welfare, in dying for us! and how terrible a proof was his death of the detestable nature of sin, and God's displeasure against it! Heinous evil, that could not be expiated but with the blood of the Son of God! And shall a Christian love the murderer of his Lord? God forbid.
9-13
Advice to Shun Scandalous Professors (57 AD)
勸戒遠避惡名昭彰的信徒（公元 57 年）
⁹ 我先前寫信給你們說，不可與淫亂的人相交。
¹⁰ 此話不是指這世上一概行淫亂的，或貪婪的，勒索的，或拜偶像的；若是這樣，你們除非離開世界方可。
¹¹ 但如今我寫信給你們說，若有稱為弟兄是行淫亂的，或貪婪的，或拜偶像的，或辱罵的，或醉酒的，或勒索的，這樣的人不可與他相交，就是與他吃飯都不可。
¹² 因為審判教外的人與我何干？教內的人豈不是你們審判的麼？
¹³ 至於外人有神審判他們。你們應當把那惡人從你們中間趕出去。
在此使徒勸他們遠避那些惡名昭彰的信徒的交往和來往。當思想：
一、勸戒本身：我先前寫信給你們說，不可與淫亂的人相交（林前 5:9）。有人認為這是此前寫給他們、現已失傳的一封書信。然而我們並未因它的失傳而有所失，因為基督教的啟示在那流傳給我們的聖經書卷中已經齊全，那些正是神定意為基督徒通用之用的全部書卷；若是還有更多，神在他的護理中原能、也必會保存更多受默示之人的著作。也有人認為這應當理解為本書信本身，即他在尚未充分了解他們全部情況之前，已曾寫過這項勸戒，如今覺得有需要更詳細地說明。因此他在這場合告訴他們：若有任何人稱為弟兄——即任何自認是基督徒、又是基督教會成員的人——是行淫亂的，或貪婪的，或拜偶像的，或辱罵的，他們就不當與他相交，連與他吃飯都不可。他們當避免與他一切親密的來往；當與他毫無交往：為要叫他覺得羞愧、並使他悔改，必須否認並遠避他。當注意，基督徒當避免與那些聲名狼藉、因可惡的行徑受了正當懲戒的信徒弟兄親密交往。這等人使基督徒的名蒙羞。他們或許自稱是在基督裏的弟兄，卻不是基督徒弟兄。他們只配與那些作惡的弟兄為伴；這樣的交際當留給他們，直到他們改邪歸正。
二、他如何限制這項勸戒。他並不禁止基督徒與那些惡名昭彰的異教徒有類似的來往。他並不禁止他們與這世上行淫亂的人等同席或交談。他們不認識更好的道理，也沒有更高的宣告。他們所事奉的神，以及他們向其中許多神所獻的敬拜，反而助長這樣的惡行。「*你們若不與這樣的人來往，除非離開世界方可。*你們周圍的外邦鄰舍普遍都是放蕩不敬的；只要你們仍在世上、仍有世務要辦，就難免與他們接觸。這是不可能完全避免的。」當注意，基督徒對放蕩的世人反倒應當、也理當比對放蕩的基督徒表示更多的尊重。這似乎是一個反諷。為甚麼我們寧可避開一個不敬或放蕩的基督徒的交際，而不避開一個不敬或放蕩的外邦人的交際？
三、這一限制的理由在此說明。與放蕩的外邦人交往是不可能避免的。要避免他們的交際，基督徒除非離開世界。但這是不可能的，因為他們在世上仍有當盡的本分。當他們專心盡自己的本分、辦自己的正當事務時，神能、也必保守他們免受感染。況且他們帶著抵擋惡表樣感染的解藥，自然也處於戒備之中。他們對這些惡行往往心存厭惡。但與惡基督徒親密來往，會使對罪的恐懼漸漸消退。我們自身的安全和保守，便是這不同待遇的理由之一。此外，外邦人是基督徒無權審判、定罪並因定罪而遠避的人，因為他們是教外的人（林前 5:12），當交給神的審判（林前 5:13）。但論到教會的成員，他們是在內的，在名義上受基督教律法和規條的約束，不但服在神的審判之下，也服在治理他們的人和同一身體的同工肢體的懲戒之下——當他們違背這些規條時。每一個基督徒都有責任判斷他們不配領聖餐、不配與之親密來往。他們當受懲罰，被加上這羞辱的記號，好叫他們覺得羞愧，並盡可能因此回轉；更何況這等人的罪比那公然不敬之人的罪，更使神蒙羞。因此教會有責任與他們一切的結盟和姑息斷絕關係，並為他們的惡行作見證。當注意，教會對教外的人雖然無權過問，卻當竭力保守自己不沾染教內之人的罪咎和羞辱。
四、他如何把這論證應用於當前的案例：「所以你們應當把那惡人從你們中間趕出去」（林前 5:13）。把他趕出你們的交通之外，並避開他的來往。
英文原文
Advice to Shun Scandalous Professors (57 AD)
⁹ I wrote unto you in an epistle not to company with fornicators:
¹⁰ Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
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 idolater, 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.
Here the apostle advises them to shun the company and converse of scandalous professors. Consider,
I. The advice itself: I wrote to you in a letter not to company with fornicators, 1Co 5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.
II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (1Co 5:12), and must be left to God's judgment, 1Co 5:13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.
IV. How he applies the argument to the case before him: "Therefore put away from among yourselves that wicked person, 1Co 5:13. Cast him out of your fellowship, and avoid his conversation."
在本章中，使徒：一、責備他們在那亂倫之人的事上縱容姑息，又吩咐他們當將此人趕出教會，交給撒但（林前五1-6）。二、他勸他們要除淨舊酵，以此追求基督徒的聖潔（林前五7,8）。三、他指導他們連與那些犯了任何明顯可惡之罪的基督徒的日常交往也當避開（林前五9-13）。