(5) That the spirit may be saved.--The object of this punishment was the destruction of the flesh, and the salvation of the man.

Verse 5. - To deliver such a one unto Satan. Scripture nowhere defines the character and limits of such a sentence as this. By cutting off an offender from Church communion (2 Thessalonians 3:14, 15), that is, from all the visible means of grace, he was for the time separated from spiritual influences, and was, therefore, so far handed over to Satan. The phrase is also applied to Hymenaeus and Alexander, in 1 Timothy 1:20. It is very doubtful whether it was necessarily meant to involve such physical inflictions as fell on Ananias, Sapphira, or Elymas. It is, however, important to observe that the intention of the sentence, like the true intention of excommunication, when exercised in a right spirit (see Hooker, 'Eccl. Pol.,' 3:1, § 13), was not wrathful, but merciful. It was, as Calvin says, "medicinale remedium" - "not for destruction, but for edification" (2 Corinthians 10:8). Hymenaeus and Alexander were handed to Satan, not for their final ruin and damnation, but with a kind and remedial purpose, "that they may learn not to blaspheme" (1 Timothy 1:20), and this offender with the express object ', that his spirit may be saved." Had these facts been more deeply studied, there would have been a very different tone and spirit in many of the mediaeval anathemas. Such a one (setup. 2 Corinthians 2:7). He seems to hold aloof from the man's very name. So "such as she" (τὰς τοιαύτας) is used of the adulteress in John 8:7. For the destruction of the flesh; i.e. that all carnal influences in him might be destroyed. It is not his "body" which is to be destroyed, but the , "flesh," the jetzer hara, or "evil impulse," as the Jews called it. When this was destroyed, the body might once more become a temple of the Holy Ghost. That the spirit may be saved. The destruction of the lowest element of our human nature is the salvation of the highest; it is the cutting away of the dead corpse from the living soul. In the day of the Lord; when the Lord should judge the quick and the dead. The merciful intention of St. Paul is clearly developed in 2 Corinthians 2:6-11. He looked on God's judgments as remedial, not as solely retributive (1 Corinthians 11:29-32). Here, as Chrysostom finely says, the apostle lays down, as it were, his laws to the devil, telling him how far, and how far only, he can proceed. The object of excommunication is to save the offender, and not to do the devil's work by ensuring his eternal ruin. We can imagine how awful would be the solemnity of these words when they were first read aloud to the little Christian communities of Corinth. It was natural that they should produce an overwhelming excitement.

5:1-8 The apostle notices a flagrant abuse, winked at by the Corinthians. Party spirit, and a false notion of Christian liberty, seem to have saved the offender from censure. Grievous indeed is it that crimes should sometimes be committed by professors of the gospel, of which even heathens would be ashamed. Spiritual pride and false doctrines tend to bring in, and to spread such scandals. How dreadful the effects of sin! The devil reigns where Christ does not. And a man is in his kingdom, and under his power, when not in Christ. The bad example of a man of influence is very mischievous; it spreads far and wide. Corrupt principles and examples, if not corrected, would hurt the whole church. Believers must have new hearts, and lead new lives. Their common conversation and religious deeds must be holy. So far is the sacrifice of Christ our Passover for us, from rendering personal and public holiness unnecessary, that it furnishes powerful reasons and motives for it. Without holiness we can neither live by faith in him, nor join in his ordinances with comfort and profit.To deliver such an one unto Satan,.... This, as before observed, is to be read in connection with 1 Corinthians 5:3 and is what the apostle there determined to do with this incestuous person; namely, to deliver him unto Satan; by which is meant, not the act of excommunication, or the removing of him from the communion of the church, which is an act of the whole church, and not of any single person; whereas this was what the church had nothing to do with; it was not what they were to do, or ought to do, but what the apostle had resolved to do; and which was an act of his own, and peculiar to him as an apostle, see 1 Timothy 1:20. Nor is this a form of excommunication; nor was this phrase ever used in excommunicating persons by the primitive churches; nor ought it ever to be used; it is what no man, or set of men, have power to do now, since the ceasing of the extraordinary gifts of the Spirit, which the apostles were endowed with; who, as they had a power over Satan to dispossess him from the bodies of men, so to deliver up the bodies of men into his hands, as the apostle did this man's:

for the destruction of the flesh; that is, that his body might be shook, buffeted, afflicted, and tortured in a terrible manner; that by this means he might be brought to a sense of his sin, to repentance for it, and make an humble acknowledgment of it:

that the spirit may be saved in the day of the Lord Jesus; that he might be renewed in the spirit of his mind, be restored by repentance, and his soul be saved in the day of Christ; either at death, when soul and body would be separated, or at the day of the resurrection, when both should be reunited; for the flesh here means, not the corruption of nature, in opposition to the spirit, as a principle of grace, but the body, in distinction from the soul: nor was the soul of this man, only his body, delivered for a time unto Satan; the end of which was, that his soul might be saved, which could never be done by delivering it up to Satan: and very wrongfully is this applied to excommunication; when it is no part of excommunication, nor the end of it, to deliver souls to Satan, but rather to deliver them from him. The phrase seems to be Jewish, and to express that extraordinary power the apostles had in those days, as well in giving up the bodies to Satan, for a temporal chastisement, as in delivering them from him. The Jews say, that Solomon had such a power; of whom they tell the following story (e):

"one day he saw the angel of death grieving; he said to him, why grievest thou? he replied, these two Cushites have desired of me to sit here, "he delivered them to the devil"; the gloss is, these seek of me to ascend, for their time to die was come; but he could not take away their souls, because it was decreed concerning them, that they should not die but in the gate of Luz, "Solomon delivered them to the devils", for he was king over them, as it is written, 1 Chronicles 29:12 for he reigned over them, that are above, and them that are below.''

The phrase is much the same as here, and the power which they, without any foundation, ascribe to Solomon, the apostles had: this is their rod which they used, sometimes in striking persons dead, sometimes by inflicting diseases on them themselves; and at other times by delivering them up into the hands of Satan to be afflicted and terrified by him, which is the case here. And it may be observed, that the giving up of Job into the hands of Satan, by the Lord, is expressed in the Septuagint version by the same word as here; for where it is said, Job 2:6 "behold, he is in thine hand"; that version renders it, "behold, , I deliver him to thee", that is, to Satan; and which was done, that his body might be smote with sore boils by him, as it was; only his life was to be preserved, that he was not suffered to touch.

(e) T. Bab. Succa, fol. 53. 1.