Dealing with matters of sexuality is always hard. It was hard for Paul, and it is for us, too. In these situations, we must be faithful to the Scriptures and address the issue with prayer and love. We must never forget that our goal is restoration.
Read again 1 Corinthians 5:1–13. How does Paul tell them to deal with this situation?
Paul makes it clear in 1 Corinthians 5 that sexual scandals require church discipline. He says that the incestuous man should be removed (1 Cor. 5:2), judged (1 Cor. 5:3), delivered to Satan (1 Cor. 5:5), and “ ‘put away’ ” (1 Cor. 5:13, NKJV). The church members were told “not to associate with” him (1 Cor. 5:9, 11, ESV), nor “even to eat with such a one” (1 Cor. 5:11, ESV). Paul employs strong language that may sound offensive to modern ears, but his words must be understood in their historical context. Also, one must remember that he is dealing with a flagrant, sinful lifestyle. Usually, in extreme situations, strong language is necessary. In any case, a brief explanation of some expressions is helpful.
“Let him . . . be removed from among you” (1 Cor. 5:2, ESV; also 1 Cor. 5:13). This refers to church discipline.
“Deliver this man to Satan” (1 Cor. 5:5, ESV). Because this man did not choose to be under the protection of God by living in obedience to Him, he would be vulnerable to Satan. So, this expression can merely mean something like “Let him reap the fruit of his decisions.”
“Not to associate” (1 Cor. 5:9, 11, NASB), “not even to eat with such a one” (1 Cor. 5:11, RSV). Close association with sexually immoral people was considered dangerous because they might influence others to imitate their conduct. In ancient times, sharing a meal could mean sharing values, as well. We are all susceptible to the influences that are around us, and we need to protect ourselves the best we can, especially in dealing with something like this.
“That his spirit may be saved” (1 Cor. 5:5, NASB). Church discipline is rehabilitative. It intends to bring sinners back to their senses and cause them to abandon their sinful lifestyles. This is possibly what Paul meant by “destruction of the flesh” (1 Cor. 5:5). It is possible, too, that the incestuous man in 1 Corinthians 5 is the repentant man referred to later (see 2 Cor. 2:5–10). Church discipline reaches its purpose when the erring member is reintegrated into church fellowship.
Supplemental EGW Notes
God invites us to come to Him with our burden of guilt and our heart sorrows. Sin fills us with fear of God. When we have sinned we try to hide ourselves from Him. But whatever our sin, God bids us come unto Him through Jesus Christ. It is only by taking our sins to God that we can be freed from them. Cain, under the rebuke of God, acknowledged his guilt in killing Abel, but he fled away from God, as if he could thus escape from his sin. Had he fled to God with his burden of guilt he would have been forgiven. The prodigal son, realizing his guilt and wretchedness, said, “I will arise and go to my father” (Luke 15:18). He confessed his sin and was taken back to his father’s heart.
If we would offer acceptable prayer, there is a work to be done in confessing our sins to one another. If I have sinned against my neighbor in word or action I should make confession to him. If he has wronged me he should confess to me. So far as is possible the one who has wronged another is to make restitution. Then in contrition he is to confess the sin to God, whose law has been transgressed. In sinning against our brother, we sin against God, and we must seek pardon from Him. Whatever our sin, if we but repent and believe in the atoning blood of Christ we shall be pardoned. . . . We have only one channel of approach to God. Our prayers can come to Him through one name only—that of the Lord Jesus, our advocate.
Christ is represented as stooping from His throne and bending earthward to send help to every needy soul who asks Him in faith.—That I May Know Him, p. 260.
Christ’s instruction as to the treatment of the erring repeats in more specific form the teaching given to Israel through Moses: “Thou shalt not hate thy brother in thine heart: thou shalt in anywise rebuke thy neighbor, that thou bear not sin for him.” (Leviticus 19:17, margin.) That is, if others neglect the duty Christ has enjoined, of trying to restore those who are in error and sin, they become partakers in the sin. For evils that we might have checked, we are just as responsible as if we were guilty of the acts ourselves.
But it is to the wrongdoer himself that we are to present the wrong. We are not to make it a matter of comment and criticism among ourselves; nor even after it is told to the church, are we at liberty to repeat it to others. A knowledge of the faults of Christians will be only a cause of stumbling to the unbelieving world; and by dwelling upon these things, we ourselves can receive only harm; for it is by beholding that we become changed. While we seek to correct the errors of others, the Spirit of Christ will lead us to shield them, as far as possible, from the criticism of even their own brethren, and how much more from the censure of the unbelieving world. We ourselves are erring, and need Christ’s pity and forgiveness, and just as we wish Him to deal with us, He bids us deal with one another.—The Desire of Ages, p. 441.
The above quotations are taken from Ellen G. White Notes for the Sabbath School Lessons, published by Pacific Press Publishing Association. Used by permission.