SITS Conference 2006 Lecture Slides By Allen Dvorak Lecture Slides By Allen Dvorak.

SITS Conference2006

SITS Conference2006

Lecture SlidesBy

Allen Dvorak

Lecture SlidesBy

Allen Dvorak

Get The Leaven Out!

Get The Leaven Out!

A Study of 1 Corinthians 5A Study of 1 Corinthians 5

Textual AnalysisTextual Analysis

• The proper response to sexual immorality committed by a member of the congregation

• The danger and incongruity of leaven

• Clearing up a misunderstanding

• The proper response to sexual immorality committed by a member of the congregation

• The danger and incongruity of leaven

• Clearing up a misunderstanding

5:1-55:1-5

5:6-85:6-8

5:9-135:9-13

“Deliver such a one to Satan”

“Deliver such a one to Satan”

• To hand the person over to Satan for the purpose of allowing him to be physically afflicted– Elymas the sorcerer (Acts 13:11)– Ananias & Sapphira (Acts 5)

• To “abandon” the person to Satan and his influence– “Delivering an immoral impenitent to Satan is

really only an acknowledgement by the church of that which the sinner has already done to himself!” [Butler 86]

• To hand the person over to Satan for the purpose of allowing him to be physically afflicted– Elymas the sorcerer (Acts 13:11)– Ananias & Sapphira (Acts 5)

• To “abandon” the person to Satan and his influence– “Delivering an immoral impenitent to Satan is

really only an acknowledgement by the church of that which the sinner has already done to himself!” [Butler 86]

“Not even to eat with such a person”


9 I wrote to you in my

epistle not to keep

company with sexually immoral people.


epistle not to keep


11 But now I have written to you not to

keep company with

anyone named a

brother, who is sexually immoral, or covetous, or an idolater, or a reviler,

or a drunkard, or

an extortioner -- not even to

eat with such a person.


keep company with

anyone named a


or a drunkard, or



sunanami,gnumi –

“mix up together, pass. mingle or associate

with” [Ardnt and Gingrich

784; sunanamei,gnumi

]

“to mix up together…reflex. and metaph.

tini to keep company with, be

intimate with, one” [Thayer 601]

This same verb is also used in 2

Thessalonians 3:14 and Hosea 7:8 [LXX]

sunanami,gnumi –

“mix up together, pass. mingle or associate

with” [Ardnt and Gingrich

784; sunanamei,gnumi

]

“to mix up together…reflex. and metaph.

tini to keep company with, be

intimate with, one” [Thayer 601]

This same verb is also used in 2

Thessalonians 3:14 and Hosea 7:8 [LXX]




epistle not to keep



epistle not to keep


10 Yet I certainly did

not mean with the sexually immoral

people of this world, or with the covetous,

or extortioners, or idolaters, since then you would need to go out of the

world.

10 Yet I certainly did

not mean with the sexually immoral

people of this world, or with the covetous,

or extortioners, or idolaters, since then you would need to go out of the

world.


keep company with

anyone named a


or a drunkard, or




keep company with

anyone named a


or a drunkard, or



The Significance of Eating Together


• Matthew 9:10-

11

• Matthew 9:10-

11

10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. 11

And when the Pharisees saw it, they said to His disciples, "Why

does your Teacher eat with tax

collectors and sinners?"

10 Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. 11

And when the Pharisees saw it, they said to His disciples, "Why

does your Teacher eat with tax

collectors and sinners?"



• Matthew 9:10-

11

• Matthew 11:19

• Matthew 9:10-

11

• Matthew 11:19

19 "The Son of Man came eating and

drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax

collectors and sinners!' But

wisdom is justified by her

children."

19 "The Son of Man came eating and

drinking, and they say, 'Look, a glutton and a winebibber, a friend of tax

collectors and sinners!' But

wisdom is justified by her

children."



• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

2 And the Pharisees and

scribes complained, saying, "This Man receives sinners and eats with

them."

2 And the Pharisees and

scribes complained, saying, "This Man receives sinners and eats with

them."



• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

7 But when they saw it,

they all complained, saying, "He has gone to be a guest with a man

who is a sinner."

7 But when they saw it,

they all complained, saying, "He has gone to be a guest with a man

who is a sinner."



• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

28 Then he said to them, "You

know how unlawful it is for a Jewish man to keep company with or go to

one of another nation. But God has shown me

that I should not call any man common or

unclean.

28 Then he said to them, "You

know how unlawful it is for a Jewish man to keep company with or go to

one of another nation. But God has shown me

that I should not call any man common or

unclean.



• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

• Acts 11:1-3

• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

• Acts 11:1-3

1 Now the apostles and brethren who

were in Judea heard that the

Gentiles had also received the word of God. 2 And when Peter came up to

Jerusalem, those of the circumcision contended with

him, 3 saying, "You went in to

uncircumcised men and ate with

them!"

1 Now the apostles and brethren who

were in Judea heard that the

Gentiles had also received the word of God. 2 And when Peter came up to

Jerusalem, those of the circumcision contended with

him, 3 saying, "You went in to

uncircumcised men and ate with

them!"



• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

• Acts 11:1-3

• Galatians 2:12

• Matthew 9:10-

11

• Matthew 11:19

• Luke 15:2

• Luke 19:7

• Acts 10:28

• Acts 11:1-3

• Galatians 2:12

12 for before certain men came from

James, he would eat with the Gentiles; but

when they came, he withdrew and

separated himself, fearing those who were

of the circumcision.

12 for before certain men came from

James, he would eat with the Gentiles; but

when they came, he withdrew and

separated himself, fearing those who were

of the circumcision.



“Being a guest for dinner in another person’s home was

considered in the ancient world to be a sign that the host was intimately associated with the

guest and that he agreed with his philosophical stand and his life-

style. The Pharisees were shocked that Jesus would eat

with publicans and sinners (cf. Matt. 9:10-11; 11:19; Luke

19:7).” [Butler 92]

“Being a guest for dinner in another person’s home was

considered in the ancient world to be a sign that the host was intimately associated with the

guest and that he agreed with his philosophical stand and his life-

style. The Pharisees were shocked that Jesus would eat

with publicans and sinners (cf. Matt. 9:10-11; 11:19; Luke

19:7).” [Butler 92]



“In New Testament times, refusal to give hospitality

amounted to rejection (Matthew 10:14), and it was

therefore essential for Christians to give hospitality (Galatians 6:10; 1 Peter 4:9)”

[Gower 242]

“In New Testament times, refusal to give hospitality

amounted to rejection (Matthew 10:14), and it was

therefore essential for Christians to give hospitality (Galatians 6:10; 1 Peter 4:9)”

[Gower 242]

“Named a brother”“Named a brother”• The phrase “named a brother” is translated

from avdelfo.j ovnomazo,menoj, (verb participle present passive nominative masculine singular).

• The “naming” appears to refer to how the individual is viewed by others rather than his opinion of himself (contrary to the translation of the New Living Translation – “anyone who claims to be a Christian”).

• The disciplined person is to be admonished as a brother (because he is!), not counted as an enemy (2 Thessalonians 3:15).

• Some would argue that the sinner who no longer considers himself a brother (a Christian) does not qualify for discipline as defined in verse 11.

• The phrase “named a brother” is translated from avdelfo.j ovnomazo,menoj, (verb participle present passive nominative masculine singular).

• The “naming” appears to refer to how the individual is viewed by others rather than his opinion of himself (contrary to the translation of the New Living Translation – “anyone who claims to be a Christian”).

• The disciplined person is to be admonished as a brother (because he is!), not counted as an enemy (2 Thessalonians 3:15).

• Some would argue that the sinner who no longer considers himself a brother (a Christian) does not qualify for discipline as defined in verse 11.

The Meaning of Congregational Withdrawal

The Meaning of Congregational Withdrawal• Context

• Meaning of

ekklhsia

• Individual or collective action

• Application

• Context

• Meaning of

ekklhsia

• Individual or collective action

• Application

15 " Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your

brother. 16 "But if he will not hear, take with you one or

two more, that 'by the mouth of two or three

witnesses every word may be established.' 17 "And if he refuses to hear them, tell it

to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax

collector.-- Matthew 18:15-17

“a heathen and a tax collector”


“Such an officer was Zacchaeus; one too who had succeeded in winning

that wealth, in the quest of which he had been content to brave the

contempt of his fellow-countrymen, to come under that mingled scorn and

hate with which they visited the traitors to the national cause, who for

filthy lucre’s sake were content to gather for the Roman treasury that

tribute which was the most humiliating token of their subjection to a Gentile yoke (Matt. xxii. 17).”

[Trench 269-270]

“Such an officer was Zacchaeus; one too who had succeeded in winning

that wealth, in the quest of which he had been content to brave the

contempt of his fellow-countrymen, to come under that mingled scorn and

hate with which they visited the traitors to the national cause, who for

filthy lucre’s sake were content to gather for the Roman treasury that

tribute which was the most humiliating token of their subjection to a Gentile yoke (Matt. xxii. 17).”

[Trench 269-270]



“We cannot, therefore, wonder that the officers who gathered these taxes were

regarded with profound dislike. It must be remembered that those with whom the

provincials came in contact were not the Roman knights – the real publicani, who farmed the taxes – but were the merest

subordinates, often chosen from the dregs of the people, and so notorious as a class

for their mal-practices, that they were regarded almost with horror, and were

always included in the same category with harlots and sinners.”

[Farrar 200]

“We cannot, therefore, wonder that the officers who gathered these taxes were

regarded with profound dislike. It must be remembered that those with whom the

provincials came in contact were not the Roman knights – the real publicani, who farmed the taxes – but were the merest

subordinates, often chosen from the dregs of the people, and so notorious as a class

for their mal-practices, that they were regarded almost with horror, and were

always included in the same category with harlots and sinners.”

[Farrar 200]



“Though tax payers are generally antipathetic to tax collectors, publicans were especially

despised. Since they were directly or indirectly employed by the Romans they were considered

collaborators. Because of their contact with Gentiles they were regarded as unclean. And

many had a reputation for being unscrupulous. Revenue codes were as bewildering then as

now and the average citizen was at the mercy of the tax agent to know how much he owed; dishonest publicans would overcharge and keep the surplus for themselves (Lk. 3.13, 19.8). Not surprisingly, it was common for

orthodox Jews to lump publicans in the same category with sinners and harlots (Mt. 5.46,

9.10, 21.31).”[Chumbley 172]

“Though tax payers are generally antipathetic to tax collectors, publicans were especially

despised. Since they were directly or indirectly employed by the Romans they were considered

collaborators. Because of their contact with Gentiles they were regarded as unclean. And

many had a reputation for being unscrupulous. Revenue codes were as bewildering then as

now and the average citizen was at the mercy of the tax agent to know how much he owed; dishonest publicans would overcharge and keep the surplus for themselves (Lk. 3.13, 19.8). Not surprisingly, it was common for

orthodox Jews to lump publicans in the same category with sinners and harlots (Mt. 5.46,

9.10, 21.31).”[Chumbley 172]



• “Withdraw fellowship” – not a biblical expression– 1 John 1:5-7 This is the message which we have

heard from Him and declare to you, that God is light and in Him is no darkness at all. 6 If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. 7

But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

– 1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.

• “Withdraw fellowship” – not a biblical expression– 1 John 1:5-7 This is the message which we have

heard from Him and declare to you, that God is light and in Him is no darkness at all. 6 If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. 7

But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

– 1 John 2:19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us; but they went out that they might be made manifest, that none of them were of us.



• 1 Cor 5:9 “not to keep company with”• 1 Cor 5:11 “not to keep company with…

not even to eat with such a person”• 1 Cor 5:13 “put away from yourselves the

evil person”• Matt 18:17 “let him be to you like a

heathen and a tax collector”• 2 Thess 3:6 “withdraw from every brother

who walks disorderly”• 2 Thess 3:14 “note…and do not keep

company with”• Rom 16:17 “avoid”• Titus 3:10 “reject”

• 1 Cor 5:9 “not to keep company with”• 1 Cor 5:11 “not to keep company with…

not even to eat with such a person”• 1 Cor 5:13 “put away from yourselves the

evil person”• Matt 18:17 “let him be to you like a

heathen and a tax collector”• 2 Thess 3:6 “withdraw from every brother

who walks disorderly”• 2 Thess 3:14 “note…and do not keep

company with”• Rom 16:17 “avoid”• Titus 3:10 “reject”



• “Deliver such a one to Satan”

• “Purge out the old leaven”

• “Put away from yourselves the evil person”

• “Deliver such a one to Satan”

• “Purge out the old leaven”

• “Put away from yourselves the evil person”

• “Not to keep company with”

• “Not even to eat with”

• “Withdraw from”

• “Not to keep company with”

• “Not even to eat with”

• “Withdraw from”

Removal of the sinner from the group

Removal of the sinner from the group

Removal of the church from the sinner

Removal of the church from the sinner

Questions About DisciplineQuestions About Discipline

• Is withdrawal always to be a congregational action? Can an individual Christian withdraw from an unrepentant brother whom the local congregation has not disciplined?

• How exactly should we treat the disciplined? Can we greet them? Can we eat with them under any circumstances?

• Should a congregation withdraw from the brother who has ceased to frequent the assemblies of the church? Can we “withdraw from the withdrawn”?

• Should withdrawal be limited in application to only the sins listed by Paul in the various passages which deal specifically with corrective discipline?

• Is withdrawal always to be a congregational action? Can an individual Christian withdraw from an unrepentant brother whom the local congregation has not disciplined?

• How exactly should we treat the disciplined? Can we greet them? Can we eat with them under any circumstances?

• Should a congregation withdraw from the brother who has ceased to frequent the assemblies of the church? Can we “withdraw from the withdrawn”?

• Should withdrawal be limited in application to only the sins listed by Paul in the various passages which deal specifically with corrective discipline?

Questions About DisciplineQuestions About Discipline

• How do family members deal with disciplined spouses, parents or children? Should children who are minors be treated differently than those who are not?

• Must all corrective discipline follow the “pattern” of Matthew 18:15-17? Are there circumstances in which this process would not be followed?

• How do family members deal with disciplined spouses, parents or children? Should children who are minors be treated differently than those who are not?

• Must all corrective discipline follow the “pattern” of Matthew 18:15-17? Are there circumstances in which this process would not be followed?

Date post:	17-Dec-2015
Category:	Documents
Upload:	barnard-beasley
View:	220 times
Download:	1 times

SITS Conference 2006 Lecture Slides By Allen Dvorak Lecture Slides By Allen Dvorak.

Documents