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Was nothing necessary except to get rid of the offender? That was to be done, but something else was quite as much of an exigency. Here, then, we see the extent to which the enormous evil had spread, for the whole Church had been infected. If the vice had assumed in one man the completest form of social iniquity, what was the state of the atmosphere in which this was possible? Such corruption was not sporadic: the whole air was poisoned; and in this state of things nothing short of a general purification would suffice. For, in the midst of this widespread taint, you are breathing out your complacent self conceits Glorying (boasting) is not good. To glory in a time like this of your privileges, gifts, eloquence, devotion to leaders, is a wretched delusion, bad enough under any circumstances, incomparably worse now, because of the immense contrast between your state of mind and your actual condition. This is St. Paul's argument. But his logic is not content to be logic only. Buoyant and flexible as are his reasonings, be must have the help of metaphors, since all our greatest thoughts tend to perfect themselves by means of the imagination. Beyond the illustrative imagination (for he is very utilitarian in the use of images) he seldom goes, and he is especially given to the habit of using the interrogatory imagination. "Know ye not that a little leaven leaveneth the whole lump?" Purge it out - an earnest word; cleanse and purify by ridding the Church of its moral defilement, and so complete the work begun in the excommunication of the incestuous man. It is "old leaven," the relic of the natural man, and it threatens to destroy the new man of Christ's kingdom. For what now is the Divine ideal of a Christian? A new creature in Christ. And what the ideal of the Church? A new brotherhood of humanity in Christ. Therefore, purge out the old leaven, and be a new lump, remembering that even discipline executed in Christ's name has its dangers, and may divert us from attention to our own spiritual condition. Inasmuch, then, as St. Paul looked on the excision of the ungodly member of the Church, and the internal purification of the Church in all its members, as branches of one and the same duty, he presses his argument under the idea of a new lump not a mere outer reform, but a thoroughgoing inward renewal by the grace of the Spirit. Such language could have emanated from no man who had not been a religious Jew. Nor could it have proceeded from one who was simply a spiritual Jew. It was a Christian thinker, a thinker of catholic insight, who saw into Judaism from the cross of Calvary, when that cross and its Divine Sacrifice had the great darkness under which they stood cleared away by Pentecost. Once St. Paul had understood the scrupulous removing of the leaven by the Jews from their homes in a very different way. Once he had seen in the Pass over and kindred institutions a life giving and perpetual force. Now, however, the images lingered in his thoughts, only to remind him that Christians were "unleavened," and that all the leaven of impurity must be put away from them. For them the Paschal Lamb had been slain, and in the Victim's death they had redemption. "Let us keep the feast;" our consecrated life a festival of gladness, and our thanksgiving continually ascending to God. And how shall this long and sacred festivity be observed? No external demonstrations are mentioned. Could the Jew conceive of a festival like this? Would not the pomp and show of national reunions, the booths and palm boughs, the cheer of open air life, and the music and domestic joy of the congregated caravans, rush upon him with their thrilling recollections? And would not the Greek, whose senses were so finely attuned to whatever was beautiful in material nature, and whose very birthright was the luxury of existence beneath skies and amid landscapes that seemed to pour their sympathies into his bosom, - would not he recall the theatre and the games? And yet St. Paul tells them of a festival which the renewed soul may keep without any of these things, and be supremely happy. "The old leaven," especially "the leaven of malice and wickedness," must be excluded, and the feast must be kept "with the unleavened bread of sincerity and truth." The evil in our nature must be destroyed, and, in its place, must be had the genuine excellence which has been tried and proved, and the harmony that comes from self control because the human will is controlled by the indwelling Spirit of God. Virtues such as sincerity and truth need society, and, assuredly, society needs them. Eager to communicate and in turn to receive, what shall be the law of their intercourse with mankind? Fellowship is a Christian designation that cannot have its meaning in the world. But Christians are in the world, and a very important element in its life. To deny its associations and segregate themselves from others is to commit a species of suicide. On a former occasion St. Paul had written an Epistle touching this subject. But he had been misunderstood, and now he would rectify their error. They had blundered, not he. And now he sets the matter clearly before them by impressing on these Corinthians that there was not only a distinction between the Church and the world, but likewise between the good and the evil in the Church itself. Tares must grow with the wheat, but that was no reason why they should treat the tares as wheat. Fornicators in the Church or out of it were fornicators, and the brethren were not to keep company with them. And hence his explicitness, "not to company" with any man who was a fornicator, though he might be "called a brother." Nor does he stop here. Covetous men, idolaters, railers, drunkards, extortioners, they were not to associate with on such terms of social companionship as would be symbolized by eating with them. How could he as an apostle judge those who were without? If he did not do this, could they suppose that he meant to require it of them? The outer world must be left with God. And now St. Paul returns to the matter engrossing his solicitude: "Put away from among yourselves that wicked person." If, indeed, Christ is our Paschal Lamb; if through that offering of expiation and reconciliation in itself forever perfect and by us realized in pardon and renewal and sanctification, life becomes an Easter of glad thanksgiving; we must make this sincerity (purity) and this truth (harmony) visible to the world in our social sympathies. Bodily sins are easily condoned among men: beware of that evil. Extortion and covetousness grow out of the idolatry of the senses, and they must not be countenanced by familiar association. How modern is this Epistle! No thought had St. Paul of us and our century, but these words of his rise from their local connections and assume universality of application. Corinth is at our doors, because its spirit is in all unsanctified hearts. And yet - thanks to the grace of the Spirit - in all the foremost civilizations of this age and over a wider space than ever before, the Paschal Lamb is precious to thousands. Since the days of the apostle, human life has expanded its outward area. Myriads of things, unknown to it then, are its possession and strength and glory now. Two wonderful enlargements have gone on - that of the universe to our comprehension, and this of the globe and the world to which we belong. And, in the midst of all the widening, specially in the fuller opening of human sympathies and the growth of human intercourse, the blessed festival of Christian life repeats its ancient joy and multiplies the participants of its Divine gladness. - L.

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KJV: Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

WEB: Your boasting is not good. Don't you know that a little yeast leavens the whole lump?