We will now turn to a few passages in the New Testament which require a word, although reference has been made to them again and again previously.
Moral Evils
In 1 Cor. 5 we get moral evils pointed out and how they are to be dealt with. But here it is not one overtaken in a fault that requires to be restored (as in Gal. 6:11Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. (Galatians 6:1)), nor yet one simply "unruly" needing a warning (as in 1 Thess. 5:1414Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. (1 Thessalonians 5:14)), but one known to have pursued a wicked course whom God's holiness requires to be "put away." Here the Apostle refers to a weighty principle drawn from "leaven" as in Ex. 12 and elsewhere: "a little leaven leaventh the whole lump" (1 Cor. 5:66Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? (1 Corinthians 5:6)). Efforts have been made to weaken the force of this, and to say that Corinth was not leavened. How could such evils be there and known— "puffed up" (1 Cor. 5:22And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. (1 Corinthians 5:2)), "glorying" (1 Cor. 5:66Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? (1 Corinthians 5:6))-without them being defiled? What does the language mean, "Purge out therefore the old leaven, that ye may be a new lump" (1 Cor. 5:77Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: (1 Corinthians 5:7)) if they had not already become leavened—defiled? This does not imply they all were fornicators, but in permitting such among them, they—as we have learned from the Old Testament lessons—were defiled. "That ye may be a new lump "is a clear proof. During this time Apollos refused to go there even to minister (1 Cor. 16:1212As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. (1 Corinthians 16:12)), and the Apostle stays away until they not only put the man away, but repent and judge their whole condition and so clear themselves. What exercise this gave the Apostle, yea, what prayers and tears were poured out on their behalf. They eventually acted and cleared themselves, and the assembly was spared, as was the city (2 Sam. 20).
But what is the meaning of "Ye are unleavened" in 1 Cor. 5:77Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: (1 Corinthians 5:7)? Does it mean that though those evils were there, yet they were not so serious as to leaven the others? Surely every other line in the chapter would witness against such an explanation. "As ye are unleavened" has a far different meaning; surely it is the Apostle giving God's view of them from the top of the rocks as He did Israel in Num. 23:2121He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. (Numbers 23:21). By virtue of their acceptance through Christ and His work, they were perfect; He beheld no iniquity in them. Hence, drawing their attention to this was calculated to humble them, because their practice—their conduct—was the opposite. We fail, yea we all fail. Let us own this, confess it freely, yet never lower God's standard of purity and holiness and the far-reaching effect of association with evil: "a little leaven leaveneth the whole lump."
Doctrinal Evils
But there is even a more dangerous character of "leaven" than this we have pointed out in 1 Cor. 5— that of teaching. In the second epistle of John we get instruction as to this, and also the same care as to association—a system of teaching in which we see the craft of Satan to mar the glories of the person of the Lord Jesus. It may be that he uses those to do his work who are those in position and wealth, men of culture and learning, and much else to attract the natural man. This shows us the subtlety of the enemy all the more—to deceive the unwary. Concerning those, the Apostle urges the elect lady: "Receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds" (2 John 1:10, 1110If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: 11For he that biddeth him God speed is partaker of his evil deeds. (2 John 10‑11)). All Christians true to the Lord ought to understand "receive him not," yet what follows is what we would here insist upon—"He that biddeth him God speed is partaker of his evil deeds." If even a Christian has so little concern about what is due to Christ, we learn that the slightest link of association renders him a "partaker of his evil deeds." The words do not say that by bidding him "God speed," he is also a false teacher, nor that he has yet imbibed his false teaching, but is "partaker of his evil deeds"—the same as touching a "leper," or one with a "running issue," or even a "dead man," defiled and unfitted a person for the worship of the Lord and the company of the Lord's people. So also this person would have to be treated.
Now, I close. Let each reader ponder well the lines of thought pursued in these pages, and pray earnestly over every reference to the Word of the Lord. May it lead both reader and writer more into the power and reality of those lessons of righteousness and holiness needed in these closing days to sanctify from all evil.
"Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory with exceeding joy, To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen"
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