1Cor 5:3-5 | RWP | e4.org | For I verily ( εγω μεν γαρ ). Emphatic statement of Paul's own attitude of indignation, εγω in contrast with υμεις . He justifies his demand for the expulsion of the man. Being absent ( απων ) Although absent (concessive participle) and so of παρων though present. Each with locative case ( τω σωματι, τω πνευματ ). Have already judged ( ηδη κεκρικα ). Perfect active indicative of κρινω . I have already decided or judged, as though present ( ως παρων ). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses . It is not merely Paul's individual judgment. The genitive absolute clause in verse , ye being gathered together ( συναχθεντων υμων , first aorist passive participle of συναγω , in regular assembly) and my spirit ( κα του εμου πνευματος ) with the assembly (he means) and meeting in the name of our Lord Jesus ( εν τω ονοματ του Κυριου [ημων] Ιησου ) with the power of the Lord Jesus ( συν τη δυναμε του Κυριου ημων Ιησου ), though this clause can be taken with the infinitive to deliver ( παραδουνα ). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" ( συναχθεντων ) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas ( .) as Peter did against Ananias and Sapphira ( .).

‏ 1 Corinthians 5:3-5

For I verily ( εγω μεν γαρ ). Emphatic statement of Paul's own attitude of indignation, εγω in contrast with υμεις. He justifies his demand for the expulsion of the man.

Being absent ( απων ) Although absent (concessive participle) and so of παρων though present. Each with locative case ( τω σωματι, τω πνευματ ).

Have already judged ( ηδη κεκρικα ). Perfect active indicative of κρινω. I have already decided or judged, as though present ( ως παρων ). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4,

ye being gathered together ( συναχθεντων υμων, first aorist passive participle of συναγω, in regular assembly)

and my spirit ( κα του εμου πνευματος ) with the assembly (he means)

and meeting in the name of our Lord Jesus ( εν τω ονοματ του Κυριου [ημων] Ιησου ) with the power of the Lord Jesus ( συν τη δυναμε του Κυριου ημων Ιησου ), though this clause can be taken with the infinitive to deliver ( παραδουνα ). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" ( συναχθεντων ) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Ac 13:8ff.) as Peter did against Ananias and Sapphira (Ac 5:1ff.).

To deliver such an one unto Satan ( παραδουνα τον τοιουτον τω Σατανα ). 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 ( αγγελος ) 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 ( εις ολεθρον 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 σωθη ). The ultimate purpose of the expulsion as discipline. Note the use of το πνευμα in contrast with σαρξ 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.