4 In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ,
*Minor differences ignored. Grouped by changes, with first version listed as example.
When you are gathered together and my spirit -- that is, when ye are gathered together with me, but in spirit, for they could not meet together as to bodily presence. He declares, however, that it would be all one as though he were personally present. It is to be carefully observed, that Paul, though an Apostle, does not himself, as an individual, excommunicate according to his own pleasure, but consults with the Church, that the matter may be transacted by common authority. He, it is true, takes the lead, and shows the way, but, in taking others as his associates, he intimates with sufficient plainness, that this authority does not belong to any one individual. As, however, a multitude never accomplishes anything with moderation or seriousness, if not governed by counsel, there was appointed in the ancient Church a Presbytery, [1] that is, an assembly of elders, who, by the consent of all, had the power of first judging in the case. From them the matter was brought before the people, but it was as a thing already judged of. [2] Whatever the matter may be, it is quite contrary to the appointment of Christ and his Apostles -- to the order of the Church, and even to equity itself, that this right should be put into the hands of any one man, of excommunicating at his pleasure any that he may choose. Let us take notice, then, that in excommunicating this limitation be observed -- that this part of discipline be exercised by the common counsel of the elders, and with the consent of the people, and that this is a remedy in opposition to tyranny. For nothing is more at variance with the discipline of Christ than tyranny, for which you open a wide door, if you give one man the entire power. In the name of our Lord For it is not enough that we assemble, if it be not in the name of Christ; for even the wicked assemble together for impious and nefarious conspiracies. Now in order that an assembly may be held in Christ's name, two things are requisite: first, that we begin by calling upon his name; and secondly, that nothing is attempted but in conformity with his word. Then only do men make an auspicious commencement of anything that they take in hand to do, when they with their heart call upon the Lord that they may be governed by his Spirit, and that their plans may, by his grace, be directed to a happy issue; and farther, when they ask at his mouth, as the Prophet speaks, (Isaiah 30:2,) that is to say, when, after consulting his oracles, they surrender themselves and all their designs to his will in unreserved obedience. If this is becoming even in the least of our actions, how much less ought it to be omitted in important and serious matters, and least of all, when we have to do with God's business rather than our own? For example, excommunication is an ordinance of God, and not of men; on any occasion, therefore, on which we are to make use of it, where shall we begin if not with God. [3] In short, when Paul exhorts the Corinthians to assemble in the name of Christ, he does not simply require them to make use of Christ's name, or to confess him with the mouth, (for the wicked themselves can do that,) but to seek him truly and with the heart, and farther, he intimates by this the seriousness and importance of the action. He adds, with the power of our Lord, for if the promise is true, As often as two or three are gathered together in my name, I am in the midst of them, (Matthew 18:20,) it follows, that whatever is done in such an assembly is a work of Christ. Hence we infer, of what importance excommunication, rightly administered, is in the sight of God, inasmuch as it rests upon the power of God. For that saying, too, must be accomplished, Whatsoever ye shall bind on earth shall be bound in heaven. (Matthew 18:18.) As, however, this statement ought to fill despisers [4] with no ordinary alarm, so faithful pastors, as well as the Churches generally, are by this admonished in what a devout spirit [5] they should go to work in a matter of such importance. For it is certain that the power of Christ is not tied to the inclination or opinions of mankind, but is associated with his eternal truth.
1 - "Qu'on appeloit le Presbytere;" -- "What they called a Presbytery."
2 - "Puis apres la chose estoit renuoyee au peuple par eux, avec un advertissement touteffois de ce qui leur en sembloit;" -- "The matter was afterwards brought by them before the people, with an intimation, however, of their views respecting it." See Calvin's Institutes, volume 3, pp. 233-5. -- Ed.
3 - "Le nom de Dieu;" -- "The name of God."
4 - "Contempteurs de Dieu;" -- "Despisers of God."
5 - "En quelle crainte et obeissance: -- "With what fear and obedience."
In the name - By the authority; or in the behalf; or acting by his commission or power. 2-Corinthians 2:10. See the note at Acts 3:6. This does not refer to Paul alone in declaring his opinion, but means that they were to be assembled in the name of the Lord Jesus, and that they were to proceed to exercise discipline by his authority. The idea is, that the authority to administer discipline is derived from the Lord Jesus Christ, and is to be exercised in his name, and to promote his honor.
When ye are gathered together - Or, "You being assembled in the name of the Lord Jesus." This is to be connected with the previous words, and means:
(1) That they were to be assembled for the purpose of administering discipline; and,
(2) That this was to be done in the name and by the authority of the Lord Jesus.
And my spirit - 1-Corinthians 5:3. As if I were with you; that is, with my declared opinion; knowing what I would advise, were I one of you; or, I being virtually present with you by having delivered my opinion. It cannot mean that Paul's soul would be really present with them, but that, knowing his views and feelings, and what he would do, and knowing his love for them, they could act as if he were there. This passage proves that discipline belongs to the church itself; and so deep was Paul's conviction of this, that even he would not administer it, without their concurrence and action. And if Paul would not do it, and in a case too where bodily pains were to be inflicted by miraculous agency, assuredly no other ministers have a right to assume the authority to administer discipline without the action and the concurrence of the church itself.
(The general doctrine of the New Testament is that the government of the church is invested, not in the people or church members at large, but in certain rulers or office-bearers, 1-Corinthians 12:28; Ephesians 4:11-12; 1-Thessalonians 5:12-13; Hebrews 13:7; 1-Timothy 5:17. We find these elders or rulers existing in every church to which our attention is directed, while the people are continually exhorted to yield a willing submission to their authority. Now the passage under review must be explained in consistency with the analogy of truth, or the general scope of Scripture on the subject. It is unwise to build our conclusion on an insulated text. But, in reality, the language of the apostle, in this place, when fairly examined, gives no countenance to the idea that the judicial power of the church resides in the people. The case of the incestuous man was "judged by the apostle himself" previous to the transmission of his letter to the Corinthian church, which was therefore enjoined, not to adjudicate on the matter, but simply to give effect to the decision of Paul. "I verily 'have judged already' concerning him who hath done this deed; in the name of our Lord Jesus Christ," etc. If it be still demanded why then were the people to assemble? the answer is obvious. It was necessary that the sentence should be published, where the crime had been committed, that the members of the church might concur in it, and withdraw from the society of the guilty person. The simple fact of the people being assembled is no proof that they were judges.
Yet candor requires us to state that the words in the third verse, ἤδη κεκρίκα ēdē kekrika (I have already judged) are supposed by some to intimate, not the delivering of an authoritative sentence, but the simple expression of an opinion in regard to what ought to be done. This, however, seems neither consistent with the scope of the passage, nor with just ideas of apostolical authority. The apostles had "the care of all the churches, with power to settle matters of faith and order, to determine controversies, and exercise the rod of discipline on all offenders, whether pastors or flock; 1-Corinthians 5:3-6; 2-Corinthians 10:8; 2-Corinthians 13:10.")
With the power - This phrase is to be connected with the following verse. "I have determined what ought to be done. The sentence which I have passed is this. You are to be assembled in the name and authority of Christ. I shall be virtually present. And you are to deliver such a one to Satan, 'by the power of our Lord Jesus Christ.'" That is, it is to be done by you; and the miraculous power which will be evinced in the case will proceed from the Lord Jesus. The word "power" δύναμις dunamis is used commonly in the New Testament to denote some miraculous and extraordinary power; and here evidently means that the Lord Jesus would put forth such a power in the infliction of pain and for the preservation of the purity of his church.
In the name of our Lord Jesus - Who is the head of the Church; and under whose authority every act is to be performed.
And my spirit - My apostolical authority derived from him; with the power, συν δυναμει, with the miraculous energy of the Lord Jesus, which is to inflict the punishment that you pronounce: -
In the (b) name of our Lord Jesus Christ, when ye are gathered together, and my spirit, (4) with the power of our Lord Jesus Christ,
(b) Calling upon Christ's name. (4) There is no doubt that the judgment is ratified in heaven, in which Christ himself sits as Judge.
In the name of our Lord Jesus Christ,.... These words contain an account of the several things and circumstances, that should attend the awful act of the apostle, in delivering this man to Satan; it would be done "in the name of our Lord Jesus Christ"; by his command, power, and authority, and for his glory; in whose name all miraculous actions, as this was one, were performed:
when ye are gathered together; as a church, in a public manner, in one place; not to do this business, for this was purely apostolical; but to be witness of this wonderful operation, to acknowledge the justice of God in it, and that they might fear and take warning by it:
and my spirit; meaning that though he was absent in body, he should be present in spirit; and that the extraordinary gift of the Spirit of God bestowed on him would be visibly exercised upon this man before them all, as if he himself was in the midst of them; and this not by any power of his own, but
with the power of our Lord Jesus Christ; to which all such miraculous effects, as this hereafter related, are to be ascribed.
In the name of our Lord Jesus Christ--By His authority and as representing His person and will (2-Corinthians 2:10). Join this with "to deliver such a one unto Satan" (1-Corinthians 5:5). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' 1-Corinthians 5:3), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with HIS Church "gathered together in His name" (Matthew 18:18-20): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," 1-Corinthians 5:3), as though he were present in person (John 20:21-23; 2-Corinthians 13:3-10). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former (2-Corinthians 12:2). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Acts 8:13, Acts 8:23; Galatians 2:11-14).
And my spirit - Present with you. With the power of the Lord Jesus Christ - To confirm my sentence.
*More commentary available at chapter level.