John Calvin Commentary 1 Corinthians 5:7

"Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, [even] Christ:" — 1 Corinthians 5:7 (ASV)

Purge out therefore. Having borrowed an analogy from leaven, he pursues it further, though he makes a transition from a particular point to a general doctrine. For he is no longer speaking of the case of incest, but exhorts them generally to purity of life, on the ground that we cannot remain in Christ if we are not cleansed.

He is accustomed to do this often. When he has made a particular statement, he takes occasion to pass on to general exhortations.

He had mentioned leaven on another account, as we have seen. As this same metaphor suited the general doctrine which he now adds, he extends it further.

Our Passover. Before coming to the subject matter, I will say a few words regarding the terms. Old leaven receives that name on the same principle as the old man (Romans 6:6), for the corruption of nature comes first in us, before we are renewed in Christ.

That, therefore, is said to be old which we bring with us from the womb, and it must perish when we are renewed by the grace of the Spirit.

The verb ἐτύθη, which occurs between the name Christ and the term that denotes a sacrifice, may refer to either. I have taken it as referring to the sacrifice, though this is of no great importance, as the meaning is not affected.

The verb ἑορτάζωμεν, which Erasmus rendered “Let us celebrate the feast,” also signifies to partake of the solemn feast which was observed after the sacrifice had been offered up. This interpretation seemed to suit this passage better. Accordingly, I have followed the Vulgate rather than Erasmus, as this rendering aligns better with the mystery of which Paul treats.

We come now to the subject matter. Paul, intending to exhort the Corinthians to holiness, shows that what was formerly figuratively represented in the Passover ought to be accomplished in us today. He explains the correspondence which exists between the figure and the reality. In the first place, as the Passover consisted of two parts—a sacrifice and a sacred feast—he mentions both.

For although some do not consider the paschal lamb to have been a sacrifice, yet reason shows that it was properly a sacrifice, because in that rite the people were reconciled to God by the sprinkling of blood. Now there is no reconciliation without a sacrifice. Besides, the Apostle now expressly confirms it, for he uses the word θύεσθαι, which is applicable to sacrifices; otherwise, the context would not fit.

The lamb, then, was sacrificed yearly; then followed a feast, the celebration of which lasted for seven successive days. Christ is our Passover, says Paul. He was sacrificed once, and on this condition: that the efficacy of that one oblation should be everlasting. Now, what remains is that we eat, not once a year, but continually.