1 Corinthians 5:1–2, 9–13; 6:15–20

1 Corinthians 5:1–2, 9–13; 6:15–20

Bible Studies for Life
Associate professor of divinity, Beeson Divinity School, Samford University

When Immorality Comes to Church
1 Corinthians 5:1–2, 9–13; 6:15–20

Have you ever had occasion to observe a person otherwise disinterested in the Bible and seemingly devoid of deep Bible knowledge suddenly quote a verse of Scripture with energy and conviction? Try to lovingly point out a sin in the life of another person, and presto, “Judge not, lest you be judged,” comes whipping out like a gun from a holster. We should all be thankful for Jesus’ admonition for those would-be “splinter-removers” who do not seem to notice the telephone pole jutting out from their faces (Matt. 7:1–5). Yet our passage for this week makes it clear that love between believers in the church must involve the admittedly treacherous responsibility to call one another to repentance from sin and, if necessary, to employ church discipline.

Does Sin Still Shock Us?
A member of the church at Corinth was living with his father’s wife, and not only were other members not appalled but they also thought of themselves as “the spiritual ones.” Spiritual pride co-mingled with moral laxity is not a pretty sight. The apostle Paul was more upset with the church than with the one living openly in fornication. Why? Because of the duty of love. Love for this brother living in blatant public sin without remorse should have compelled his brothers and sisters to warn him and it is hoped by warning him, save him (1 Cor. 5:5). Failure to warn a brother or sister in Christ who lives in obvious, habitual sin displays either ignorance of God’s law or stunning indifference to the offender’s exposure to divine wrath.

How Should We Respond to Immoral Members?
Such habitual sin calls into question the genuineness of this man’s spiritual standing as a true member of the body of Christ at Corinth. 1 Corinthians 5:7 reveals a second duty of love when known public sin confronts the church — love not only for the habitual public sinner but also for the other church members. Not only does love act in an attempt to rescue the sinner from destruction but also to protect the credibility of the witness and the moral character of the other church members. The Bible teaches forgiveness of sin, not toleration of sin. When confession and repentance take place, no thought of removing someone from the fellowship of the believing community need arise. That’s forgiveness. That’s the gospel of Jesus Christ. But forgiveness of sin has nothing in common with toleration of sin. Toleration of sin makes a mockery of the cross of Jesus and treats our Savior’s suffering on Calvary as little significance. If the church perceives with seriousness that Jesus suffered and died on the cross for sin, then toleration of sin within our lives or the lives of others will be recognized as a betrayal of the love God demonstrated on Golgotha.

What this passage and the Bible as a whole promote and envision is not a congregation in which legalistic and censorious witch hunters roam about in pursuit of some unbiblical notion of perfection. The same Paul who insisted that this particular sinner be barred from fellowship would write the greatest statement on love ever produced just a few chapters later to the Corinthian believers. Where God’s people gather for prayer, worship, service and fellowship, all members are sinners and longsuffering, patience and mercy must mark their treatment of each other. Paul even made the point that he was not suggesting that followers of Jesus Christ avoid contact with “this world’s immoral people.” If that were required, then they “would have to leave the world.” The problem arises when one who names the name of Jesus Christ lives habitually and unrepentantly in ways obviously and blatantly incompatible with that name. The sooner we learn and practice biblical church discipline within our churches the better. Ironically refusal to practice biblical church discipline tends to defend itself with appeals to the biblical notions of love and forgiveness. But a sober reading of our focal passage makes clear that it is precisely love that compels the practice of church discipline.