The Meaning of 1 Corinthians 5:5 Explained

1 Corinthians 5:5

KJV: To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

YLT: to deliver up such a one to the Adversary for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

Darby: to deliver him, I say, being such, to Satan for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

ASV: to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

KJV Reverse Interlinear

To deliver  such an one  unto Satan  for  the destruction  of the flesh,  that  the spirit  may be saved  in  the day  of the Lord  Jesus. 

What does 1 Corinthians 5:5 Mean?

Study Notes

saved (See Scofield " Romans 1:16 ") .
Jesus Some ancient authorities omit "Jesus."
destruction
(Greek - ὄλεθρο , used elsewhere, 1 Thessalonians 5:3 ; 2 Thessalonians 1:9 ; 1 Timothy 6:9 . never means annihilation.
saved .
Jesus Some ancient authorities omit "Jesus."
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

Paul had determined to deliver the man to Satan for the destruction of his flesh. Probably Paul meant that he had delivered the man over to the world, which Satan controls, with God"s permission of course, for bodily chastisement that might even result in his premature death. [1] This was the result of Peter"s dealings with Ananias and Sapphira, though the text does not say he delivered them to Satan for the destruction of their flesh. God was bringing premature death on other Corinthians for their improper conduct during the Lord"s Supper ( 1 Corinthians 11:30; cf. 1 John 5:16). We have no record that this man died prematurely, though he may have. Premature death might be his judgment (the "worst case scenario") if he did not repent.
Paul passed similar judgment on Hymenaeus and Alexander ( 1 Timothy 1:20). In that case he said he just delivered them to Satan. He wrote nothing about the destruction of the flesh. Deliverance to Satan must mean deliverance to the authority and control of Satan in a way that is different from the way all believers are under Satan"s control. Everyone is subject to temptation and demonic influence under the sovereign authority of God (cf. Job 1-2). [2]
A variation of this view is that the delivery to Satan would eventuate in a wasting physical illness but not death. [3] However the term "the destruction of the flesh" seems to imply death rather than simply disease.
A third interpretation understands the term "flesh" metaphorically as referring to the destruction of the man"s sinful nature. [4] The destruction of the flesh in this case refers to the mortification of the lusts of the flesh. However it seems unusual that Paul would deliver the man to Satan for this purpose. Satan would not normally put the lusts of the flesh to death but stir them up in the man. It is hard to see how handing a person over to Satan would purify him.
Still another view takes the flesh and spirit as referring to the sinful and godly character of the church rather than the individual. [5] Paul may have been identifying the sinful element within the Corinthian church that needed destroying. This would result in the preservation of the spirit of the church. The main problem with this view is that Paul seems to be referring to an individual rather than to the church as a whole. Certainly the man"s actions would affect the church, so it is probably proper to see some involvement of the church here even though the judgment seems to be primarily against the man.
Another interpretation is that Paul was speaking of the man"s excommunication from the church. [3]2 In this view Paul meant that he was turning the man over to live in the sphere of Satan"s authority, the world, from the sphere of the Spirit"s authority, the church.
"What the grammar suggests ... is that the "destruction of his flesh" is the anticipated result [7] of the man"s being being [5] put back out into Satan"s domain, while the express purpose [9] of the action is his redemption." [10]
I think Paul meant excommunication with the possibility of premature death. [11] His analogy concerning the Passover ( 1 Corinthians 5:6-8) stresses separating what is sinful from what it pollutes. Paul meant that the Lamb was already slain on Calvary, but the Corinthians had not yet gotten rid of the leaven.
Is this a form of church discipline that we can and should practice today? There are no other Scripture passages in which the Lord instructed church leaders to turn sinners over to Satan. Consequently some interpreters believe this was one way in which the apostles in particular exercised their authority in the early church for the establishment of the church (cf. Acts 5). I think modern church leaders can turn people over to Satan by removing them from the fellowship of other Christians and the church. People may commit sins that may ultimately lead to their premature deaths today, and there are, of course, other biblical examples of excommunication as church discipline (cf. 1 Corinthians 5:13; Matthew 18:17; 2 Corinthians 2:6; 2 Thessalonians 3:6; 2 Thessalonians 3:14-15).
The last part of the verse gives the purpose of Paul"s discipline. "Spirit" contrasts with "flesh." "Flesh" evidently refers to the body so "spirit" probably refers to the immaterial part of the man. The "day of the Lord Jesus" refers to the return of Christ at the Rapture and the judgment of believers connected with it (cf. 1 Corinthians 1:8).
From what would his punishment save the incestuous man"s spirit? It would not save him eternally since faith in Christ does that. It might save him from physical death if he repented, but the reference to his spirit makes this interpretation unlikely. Probably it would guard him from a worse verdict when Christ would evaluate his stewardship of his life at the judgment seat. Evidently Paul regarded it better for this sinning Christian, as well as best for the church, that he die prematurely, assuming that he would not repent, than that he go on living. Perhaps Paul had reason to believe that he would not turn from his sin but only worsen.
Some have interpreted Paul"s allusion to "such a one" in 2 Corinthians 2:6-7 as referring to this incestuous man. The text does not warrant that definite a connection. "Such a one" is simply a way of referring to someone, anyone, without using his or her name. [7]4

Context Summary

1 Corinthians 5:1-13 - Removing Germs Of Evil
The sin referred to in this chapter has been condoned by the Corinthian church, and this proved that the prevalent standard of morals was low. A man had married his father's second wife-his father having probably died. Such an alliance could not be tolerated. A condemnation of the sin must be pronounced by the whole body of believers, acting in concert with the Holy Spirit resident among them. "It seemed good to the Holy Ghost and to us," Acts 15:28.
Paul compares the Corinthian church to the Children of Israel, who, after sprinkling the blood, kept the feast of joy within closed doors-a careful search having been made for any atom of leaven that had hitherto escaped scrutiny. So we should put away from our lives, homes, and churches everything that would offend the gracious Paraclete. Since Christ has been slain for us, we must daily feed on Him with festal joy. Our loins must be girded as becomes those about to depart at a moment's notice. We must be ever on the alert to detect the summons for an exodus out of this dark Egyptian world into the world that is to come. [source]

Chapter Summary: 1 Corinthians 5

1  The sexual immorality person,
6  is cause rather of shame unto them than of rejoicing
7  The old leaven is to be purged out
10  Heinous offenders are to be shamed and avoided

Greek Commentary for 1 Corinthians 5:5

To deliver such an one unto Satan [παραδουναι τον τοιουτον τωι Σαταναι]
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 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 3:14.). [source]
For the destruction of the flesh [εις ολετρον 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 σωτηι — hina to pneuma sōthēi). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα — to pneuma in contrast with σαρχ — sarx as the seat of personality (cf. 1 Corinthians 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. [source]
That the spirit may be saved [ινα το πνευμα σωτηι]
The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα — to pneuma in contrast with σαρχ — sarx as the seat of personality (cf. 1 Corinthians 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. [source]
[]
d To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: “that the spirit may be saved,” etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1 Thessalonians 2:18; 2 Corinthians 12:7. Compare Luke 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Timothy 1:20. -DIVIDER-
-DIVIDER-
[source]

Reverse Greek Commentary Search for 1 Corinthians 5:5

Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
2 Corinthians 12:7 Messenger of Satan [ἄγγελος Σατᾶν]
The torment is thus personified. Messenger is the word commonly rendered angel in the New Testament, though sometimes used of human messengers, as Luke 7:24, Luke 7:27; Luke 9:52; James 2:25; see also on the angels of the churches, Revelation 1:20. Messenger and Satan are not to be taken in apposition - a messenger who was Satan - because Satan is never called ἄγγελος in the New Testament. Messenger is figurative, in the sense of agent. Satan is conceived in the New Testament as the originator of bodily evil. Thus, in the gospel narrative, demoniac possession is often accompanied with some form of disease. Compare Luke 13:16; Acts 10:38, and see on 1 Corinthians 5:5. [source]
2 Corinthians 7:15 The obedience of you all [την παντων υμων υπακουην]
A remarkable statement of the complete victory of Titus in spite of a stubborn minority still opposing Paul. With fear and trembling (μετα ποβου και τρομου — meta phobou kai tromou). He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3). [source]
2 Corinthians 7:15 With fear and trembling [μετα ποβου και τρομου]
He had brought a stern message (1 Corinthians 5:5) and they had trembled at the words of Titus (cf. Ephesians 6:5; Philemon 2:12). Paul had himself come to the Corinthians at first with a nervous dread (1 Corinthians 2:3). [source]
Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
-DIVIDER-
[source]

1 Thessalonians 5:2 The day of the Lord [ἡμέρα κυρίου]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
1 Timothy 3:6 Of the devil [τοῦ διαβόλου]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
1 Timothy 1:20 Have delivered unto Satan [παρέδωκα τῷ Σατανᾷ]
See on 1 Corinthians 5:5. [source]
1 Timothy 1:20 I delivered unto Satan [παρεδωκα τωι Σαταναι]
See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. [source]
1 Timothy 6:9 Hurtful [βλαπτω]
Old adjective from βυτιζουσιν — blaptō to injure, here alone in N.T. Drown (βυτος — buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος — eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
1 Timothy 6:9 Drown [βυτος]
Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
1 Timothy 1:20 Alexander [Αλεχανδρος]
Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι — paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα — hina and first aorist passive subjunctive of παιδευω — paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
1 Timothy 6:9 Fall into [εμπιπτουσιν εις]
See note on 1 Timothy 3:6 for εν εις — en -παγιδα — eis and note on 1 Timothy 3:7 for ανοητους — pagida (snare). Foolish (βλαβερας — anoētous). See Galatians 3:1, Galatians 3:3. Hurtful Old adjective from βυτιζουσιν — blaptō to injure, here alone in N.T. Drown (βυτος — buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν — buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος — eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια — olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
2 Peter 3:10 The day of the Lord [ημερα κυριου]
So Peter in Acts 2:20 (from Joel 3:4) and Paul in 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 2:2; 1 Corinthians 5:5; and day of Christ in Philemon 2:16 and day of God in 2 Peter 2:12 and day of judgment already in 2 Peter 2:9; 2 Peter 3:7. This great day will certainly come Future active of ηκω — hēkō old verb, to arrive, but in God‘s own time. [source]

What do the individual words in 1 Corinthians 5:5 mean?

to deliver - such a one - to Satan for destruction of the flesh so that the spirit may be saved in the day of the Lord
παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου

παραδοῦναι  to  deliver 
Parse: Verb, Aorist Infinitive Active
Root: παραδίδωμι  
Sense: to give into the hands (of another).
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
τοιοῦτον  such  a  one 
Parse: Demonstrative Pronoun, Accusative Masculine Singular
Root: τοιοῦτος  
Sense: such as this, of this kind or sort.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Σατανᾷ  to  Satan 
Parse: Noun, Dative Masculine Singular
Root: Σατανᾶς  
Sense: adversary (one who opposes another in purpose or act), the name given to.
ὄλεθρον  destruction 
Parse: Noun, Accusative Masculine Singular
Root: ὀλέθριος 
Sense: ruin, destroy, death.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
σαρκός  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
πνεῦμα  spirit 
Parse: Noun, Nominative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
σωθῇ  may  be  saved 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἐκσῴζω 
Sense: to save, keep safe and sound, to rescue from danger or destruction.
ἡμέρᾳ  day 
Parse: Noun, Dative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.