A.T. Robertson Commentary 1 Corinthians 5

Actually (ολως). Literally, wholly, altogether, like Latin omnino and Greek παντως (1 Corinthians 9:22). So papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also 6:7. With a negative it has the sense of "not at all" as in 15:29; Matthew 5:34 the only N.T. examples, though a common word.

It is reported (ακουετα). Present passive indicative of ακουω, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11) brought this sad news (Ellicott).

And such (κα τοιαυτη). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. Πορνεια is sometimes used (Acts 15:20,29) of such sin in general and not merely of the unmarried whereas μοιχεια is technically adultery on the part of the married .

As is not even among the Gentiles (ητις ουδε εν τοις εθνεσιν). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero pro Cluentio, v. 14.

That one of you hath his father's wife (ωστε γυναικα τινα του πατρος εχειν). "So as (usual force of ωστε) for one to go on having (εχειν, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like Joh 4:8. The woman probably was not the offender's mother (stepmother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus 18:8; Leviticus 22:11; Deuteronomy 22:30). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in 2 Thessalonians 3:6 for such offenders.

And ye are puffed up (κα υμεις πεφυσιωμενο εστε). Emphatic position of υμεις (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb φυσιοω used already of the partisans in Corinth (4:6,19,20). Those of the same faction with this scoundrel justified his rascality.

Did not rather mourn (κα ουχ μαλλον επενθησατε). Possibly question also and note strong negative form ουχ, which favours it. The very least that they could have done (μαλλον rather than be puffed up) was to mourn for shame (πενθεω, old verb for lamentation) as if for one dead.

That he might be taken away (ινα αρθη). The sub-final use of ινα of desired result (1:15) so common in the Koine. First aorist passive subjunctive of αιρω, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

For I verily (εγω μεν γαρ). Emphatic statement of Paul's own attitude of indignation, εγω in contrast with υμεις. He justifies his demand for the expulsion of the man.

Being absent (απων) Although absent (concessive participle) and so of παρων though present. Each with locative case (τω σωματι, τω πνευματ).

Have already judged (ηδη κεκρικα). Perfect active indicative of κρινω. I have already decided or judged, as though present (ως παρων). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4,

ye being gathered together (συναχθεντων υμων, first aorist passive participle of συναγω, in regular assembly)

and my spirit (κα του εμου πνευματος) with the assembly (he means)

and meeting in the name of our Lord Jesus (εν τω ονοματ του Κυριου [ημων] Ιησου) with the power of the Lord Jesus (συν τη δυναμε του Κυριου ημων Ιησου), though this clause can be taken with the infinitive to deliver (παραδουνα). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (συναχθεντων) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts 13:8ff.) as Peter did against Ananias and Sapphira (Acts 5:1ff.).

To deliver such an one unto Satan (παραδουνα τον τοιουτον τω Σατανα). We have the same idiom in 1 Timothy 1:20 used of Hymenius and Alexander. In 2 Corinthians 12:7 Paul speaks of his own physical suffering as a messenger (αγγελος) of Satan. Paul certainly means expulsion from the church (verse 2) and regarding him as outside of the commonwealth of Israel (Ephesians 2:11f.). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2 Thessalonians 3:14f.).

For the destruction of the flesh (εις ολεθρον της σαρκος). Both for physical suffering as in the case of Job (Job 2:6) and for conquest of the fleshly sins, remedial punishment.

That the spirit may be saved (ινα το πνευμα σωθη). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα in contrast with σαρξ as the seat of personality (cf. 3:15). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in 2 Corinthians 2:5–11 if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.

Not good (ου καλον). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). Καυχημα is the thing gloried in.

A little leaven leaveneth the whole lump (μικρα ζυμη ολον το φυραμα ζυμο). This proverb occurs verbatim in Ga 5:9. Ζυμη (leaven) is a late word from ζεω, to boil, as is ζυμοω, to leaven. The contraction is regular (-οει=ο) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew 13:33). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (μικρα, note position). Lump (φυραμα from φυραω, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.