SEV Biblia, Chapter 5:5
el tal sea entregado a Satans para muerte de la carne, para que el espíritu sea salvo en el día del Seor Jess.
Clarke's Bible Commentary - 1 Corinthians 5:5
Verse 5. To deliver such a one unto Satan] There is no evidence that delivering to Satan was any form of excommunication known either among the Jews or the Christians. Lightfoot, Selden, and Schoettgen, who have searched all the Jewish records, have found nothing that answers to this: it was a species of punishment administered in extraordinary cases, in which the body and the mind of an incorrigible transgressor were delivered by the authority of God into the power of Satan, to be tortured with diseases and terrors as a warning to all; but while the body and mind were thus tormented, the immortal spirit was under the influence of the Divine mercy; and the affliction, in all probability, was in general only for a season; though sometimes it was evidently unto death, as the destruction of the flesh seems to imply. But the soul found mercy at the hand of God; for such a most extraordinary interference of God's power and justice, and of Satan's influence, could not fail to bring the person to a state of the deepest humiliation and contrition; and thus, while the flesh was destroyed, the spirit was saved in the day of the Lord Jesus. No such power as this remains in the Church of God; none such should be assumed; the pretensions to it are as wicked as they are vain. It was the same power by which Ananias and Sapphira were struck dead, and Elymas the sorcerer struck blind. Apostles alone were intrusted with it.
John Gill's Bible Commentary
Ver. 5. To deliver such an one unto Satan , etc.] 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 mans: 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 f53 : 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, yry[l hml whnyrsm 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, paradidwmisoi auton , 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.
Matthew Henry Commentary
Verses 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 crime should sometimes be committed by professors of the gospel, of whic even heathens would be ashamed. Spiritual pride and false doctrine tend to bring in, and to spread such scandals. How dreadful the effect 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 man of influence is very mischievous; it spreads far and wide. Corrup principles and examples, if not corrected, would hurt the whole church Believers must have new hearts, and lead new lives. Their commo conversation and religious deeds must be holy. So far is the sacrific of Christ our Passover for us, from rendering personal and publi holiness unnecessary, that it furnishes powerful reasons and motive for it. Without holiness we can neither live by faith in him, nor joi in his ordinances with comfort and profit.
Greek Textus Receptus
παραδουναι 3860 5629 V-2AAN τον 3588 T-ASM τοιουτον 5108 D-ASM τω 3588 T-DSM σατανα 4567 N-DSM εις 1519 PREP ολεθρον 3639 N-ASM της 3588 T-GSF σαρκος 4561 N-GSF ινα 2443 CONJ το 3588 T-NSN πνευμα 4151 N-NSN σωθη 4982 5686 V-APS-3S εν 1722 PREP τη 3588 T-DSF ημερα 2250 N-DSF του 3588 T-GSM κυριου 2962 N-GSM ιησου 2424 N-GSM
Vincent's NT Word Studies
5. 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 Thess. ii. 18; 2 Corinthians xii. 7. Compare Luke xiii. 16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Tim. i. 20. 88
Robertson's NT Word Studies
5:5 {To deliver such an one unto Satan} (paradounai ton toiouton twi satanai). We have the same idiom in #1Ti 1:20 used of Hymenius and Alexander. In #2Co 12:7 Paul speaks of his own physical suffering as a messenger (aggelos) of Satan. Paul certainly means expulsion from the church (verse #2) and regarding him as outside of the commonwealth of Israel (#Eph 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 (#2Th 3:14f.). {For the destruction of the flesh} (eis oleqron tes sarkos). 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} (hina to pneuma swqei). The ultimate purpose of the expulsion as discipline. Note the use of to pneuma in contrast with sarx 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 #2Co 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.
