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I) [ 1 Cor 5:1-5]:

(v. 1 KJV) "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

[Note the phrase "among you" which implies that the man is a member of the congregation, a believer]

(v. 2 ASV) And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you?

(v. 3 NAS) For I, on my part, through absent in body but present in spirit, have already judged him who has so committed this, as though I were present.

[The word 'spirit' is defined in the dictionary:


"noun 1. the principle of conscious life; the vital principle in humans, animating the body or mediating between body and soul."

Notice the use of the word "pneuma" rendered "spirit" in the phrase "I am with you in spirit" signifying being with the congregation in his mentality, his thoughts, perceptions and feelings relative to being faithful to God]

(v. 4 NIV) When you are assembled in the name of our Lord Jesus and I am with you in spirit [purpose, perception and feelings relative to being faithful to God's will], and the power of our Lord Jesus is present,

(v. 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."


So the congregation in Corinth when they are assembled was to deliver this man who was committing incest over to Satan for destruction of the "flesh" = "sarkos" that the "spirit" = "pneuma" may be saved in the day of the Lord Jesus. Note that this indicates that the man was a member of the congregation, a believer.

The most applicable meaning of "sarkos" rendered "flesh" (KJV) or "sin nature" (NIV), in this context is that which Satan can destroy, i.e., the physical life. Since the sin nature is the sinful expression of an individual, then there would be no reason for Satan to destroy ones sin nature, as rendered in the NIV, if that were possible, and it is not. One cannot destroy an individual's capacity to sin, his sin nature. On the other hand, one can destroy the sinner via sickness and death. Futhermore, there is no guarantee in 1 Cor 5:5 that the individual's "sarkos" = "flesh" will actually be destroyed, i.e., put to death in view of the fact that the purpose of this turning over to Satan is stipulated as that he may have his spirit saved at the time of the Day of the Lord Jesus. The possibility of repentance and restoration of fellowship with God and fellow believers cannot be ruled out.

The phrase "to deliver such an one unto satan for the destruction of the flesh (physical body) that the spirit may be saved in the day of the Lord Jesus indicates the purpose for delivering an individual to Satan for destruction of the flesh: that his spirit may be saved in the day of the Lord Jesus. Note that 'may be saved' is in the subjunctive mood of objective possibility wherein the individual, depending upon his response, may or may not have his spirit, the principle of his conscious life as expressed in his mortal life saved, i.e., preserved at the day of the Lord Jesus re: eternal rewards if his works were gold, silver or precious stones, (cf. 1 Cor 3:11-15).

The Day of the Lord Jesus is defined in Scripture as beginning at the time of the Rapture, lasting through the Tribulation period, the Millennial Rule and Eternity Future . It includes that particular Judgment Seat where all believers have their mortal lives reviewed for rewards which is most relevant to this passage in 1 Cor 5:5. Author Paul wrote of this judgment seat in detail in 3:11-15

Since we have in view a member of the congregation, a believer, albeit one who is committing incest, nevertheless one who is "sanctified in Christ Jesus," (v. 1:2); "waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, above reproach in the day of our Lord Jesus Christ, (v. 1:8); "But of Him are ye in Christ Jesus, Who of God is made unto us [believers] wisdom, and righteousness, and sanctification and redemption", (v. 1:30). "On the day of the Lord Jesus, (v. 3:13): If any man's work shall be burned, he shall suffer loss, but he himself, shall be saved;"

and since salvation unto eternal life is never portrayed in scripture as being achieved or preserved by physical death or as the human spirit apart from the soul and body being saved - especially on the day of the Lord,

and since salvation unto eternal life is received at the moment of faith alone in Christ alone of the whole person, body, soul and spirit, not just the spirit and not later on the day of the Lord in which the foundation of ones salvation, the Lord Jesus Christ Himself, can never be lost, (1 Cor 3:11-15),

then salvation unto eternal life in 5:5 is not in view at the day of the Lord Jesus, but salvation of an individual's works unto eternal rewards is - if he repents and escapes destruction of the flesh and is faithful, (cf 1 Cor 3:11-15).

So Paul tells the Corinthian congregation to turn this man over to Satan that his life being dominated by the fleshly reign, i.e., sin nature, be subjected to destruction for the purpose that - if he repents, (may be saved is in the subjunctive mood of objective possibility) - his human spirit may reign and its value of good works for the Lord be saved at the day of the Lord, i.e. the Bema Seat of Christ, which occurs at that day relative to eternal rewards, (cf 1 Cor 3:11-15). Eternal life is not in view here, but the value of ones life and its longevity in this temporal life and in eternity, (eternal rewards) is. Note that when he repents the destruction of the flesh may cease - if it's not too late - and he goes on living his physical life faithfully, avoiding sin unto death.

1) [Compare 1 Tim 1:18-20]:

(v. 18) "Timothy, my son, I give you this instruction in keeping with the prophecies once made about you, so that by following them you may fight the good fight,

(v. 19) holding on to faith and a good conscience. Some have rejected these and so have shipwrecked their faith.

(v. 20) Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme."

a) The Purpose Here Of Handing One Over To Satan Is Remedial, i.e., Corrective: That They May Be Taught Not To Blaspheme

Notice that the purpose here of handing one over to Satan is not to have them killed. It is remedial, i.e., corrective "that they may be taught not to blaspheme. It is not meant to preserve their salvation unto eternal life. The verb "may be taught" is in the subjunctive mood as it is in 1 Cor 5:5, a mood of objective possibility, i.e., maybe they will be taught maybe they will not be repentant and won't be taught in which case they may die physically earlier than their appointed years, as most Christians, sad to say, do - another way of saying that their flesh will be destroyed.

2) [Compare Jas 1:13-15]:

(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone.

(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.

(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, it gives birth to [premature physical] death."

a) When Sin Is Repeated To The Extent It Becomes A Pattern In The Believer's Life, i.e., It Becomes Full-Grown Sin And May Result In Premature Physical Death

(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin, when it is full-grown, gives birth to [premature physical] death." =

When sin is continually repeated and becomes full grown into a lifestyle pattern, it brings forth premature physical death. The believer who permits sin to become full grown in his life will not live out his appointed years because physical death is the ultimate result of a sinful pattern in his life. He will go home early to be with the Lord. This is evidently not a good thing to do when sin is the cause! Notice that brothers are in view, i.e., true believers.

[Hodges, cont., p. 29]:

"If we analyze the experience of temptation, James' words are instructive. Desire, he says, is the mother of sin. Perhaps we might even suggest that such conception occurs when desire, or lust, is united with the human will, so that the birth of sin becomes a determination of the heart. But after the sin is brought to birth through lust, it grows (or, is repeated) and reaches maturity (i.e., when it is full-grown). Then sin in turn bears a child of its own - namely, death (sin... brings forth [apolyO: 'gives birth to {premature physical} death). Death, then, is the grandchild of sinful lust or desire! Death is the cul-de-dac into which our lusts can lead us... Since James is writing to his Christian brothers... it is plain that even a born-again Christian can flirt with premature physical death by indulging his sinful lusts. This is an extremely serious consideration."

[Expositors, cont., p. 172]:

"James changes his figure from a snare to conception and birth. The genealogy of evil desire is traced for three generations, as it were. A chronological order is suggested by the words 'then' and 'after.' First, temptation comes (v. 14); then desire, like a human mother, conceives and 'gives birth to sin.' In this graphic manner the author portrays the experience of yielding to temptation. Then sin, the child of evil desire, develops till it 'is full-grown' and ready to produce offspring. When it conceives, it 'gives birth to [premature physical] death.' "