1 Corinthians 5:7

1 Corinthians 5:7 in Multiple Translations

Berean Standard Bible BSB

Get rid of the old leaven, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed.

King James Version KJV

Purge 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:

American Standard Version ASV

Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ:

Bible in Basic English BBE

Take away, then, the old leaven, so that you may be a new mass, even as you are without leaven. For Christ has been put to death as our Passover.

Free Bible Version FBV

Get rid of this old yeast so that you can be a new batch of dough to make bread without yeast. Christ our Passover lamb has been sacrificed.

Geneva Bible 1599 GNV

Purge out therefore the olde leauen, that ye may be a newe lumpe, as ye are vnleauened: for Christ our Passeouer is sacrificed for vs.

Young's Literal Translation YLT

cleanse out, therefore, the old leaven, that ye may be a new lump, according as ye are unleavened, for also our passover for us was sacrificed — Christ,

World English Bible WEB

Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place.

Noah Webster Bible WBS

Cleanse 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:

Douay-Rheims 1899 DRV

Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our pasch is sacrificed.

Translation for Translators T4T

So, just like we Jews expel the old yeast from our houses during the Passover celebration in order that we may have a fresh batch of dough without yeast in it [MET], you must expel such evil people from your congregation. Do that so that you can truly be holy people, as I know that you really are. Remember that Christ was sacrificed {sacrificed himself} so that God could spare us from being punished for our sins, just like the Jews sacrificed lambs during the first Passover celebration so that God would spare their firstborn sons from being killed.

Plain English Version PEV

That is a picture of that one person in your mob that does bad things. He is like that baking powder in the picture story. He will get all of you mob to go wrong, like that baking powder made all the dough swell up. So get rid of that bad person. Then you will be straight and clean, like new clean dough that hasn’t got any baking powder in it. And really, you are clean like that. Remember, Jesus Christ died for us to clean us from the wrong things we did, so we are like that clean dough. Jesus is like the young sheep that the Jews kill and eat at their ceremony called Passover. Well, just like that young sheep dies, Jesus died for us. And think about this. Before that ceremony, they have to get rid of all that stuff that makes damper swell up, and then they eat flat damper.

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Berean Amplified Bible — 1 Corinthians 5:7

BAB

Word Study

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1 Corinthians 5:7 Interlinear (Deep Study)

BIB

GRK εκκαθαρατε την παλαιαν ζυμην ινα ητε νεον φυραμα καθως εστε αζυμοι και γαρ το πασχα ημων υπερ ημων ετυθη χριστος

εκκαθαρατε ekkathairō G1571 to cleanse Verb-AAM-2P

την ho G3588 the/this/who Art-ASF

παλαιαν palaios G3820 old Adj-ASF

ζυμην zumē G2219 leaven Noun-ASF

ινα hina G2443 in order that/to Conj

ητε eimi G1510 to be Verb-PAS-2P

νεον neos G3501 new Adj-NSN

φυραμα phurama G5445 lump Noun-NSN

καθως kathōs G2531 as/just as Adv

εστε eimi G1510 to be Verb-PAI-2P

αζυμοι azumos G106 unleavened Adj-NPM

και kai G2532 and Conj

γαρ gar G1063 for Conj

το ho G3588 the/this/who Art-NSN

πασχα pascha G3957 Passover lamb ARAM

ημων egō G1473 I/we Pron-1GP

υπερ huper G5228 above/for Prep

ημων egō G1473 I/we Pron-1GP

ετυθη thuō G2380 to sacrifice Verb-API-3S

χριστος Christos G5547 Christ Noun-NSM

Greek Word Study

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Greek Word Reference — 1 Corinthians 5:7

εκκαθαρατε ekkathairō G1571 "to cleanse" Verb-AAM-2P

To cleanse thoroughly, as in 2 Timothy 2:21, where it means to completely purify oneself. It also appears in 1 Corinthians 5:7, where it refers to removing evil from a community.

Definition: ἐκ-καθαίρω [in LXX for בָּעַר, etc. ;] __1. to cleanse thoroughly, cleanse out: with accusative, ἑαυτόν, 2Ti.2:21; of the impurity removed, ζυμήν, 1Co.5:7.† (AS)

Usage: Occurs in 2 NT verses. KJV: purge (out) See also: 1 Corinthians 5:7; 2 Timothy 2:21.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

παλαιαν palaios G3820 "old" Adj-ASF

Old means something is not new, but has been around for a while, like old wine in Luke 5:39. It can also describe something worn out from use, as seen in Romans 6:6.

Definition: παλαιός, -ά, -όν (πάλαι), [in LXX: Lev.25:22 26:10, Sng.7:13 (14) (יָשֵׁן), יָשֵׁן), Jos.9:4-5, Jer.38:11 (בָּלֶה), etc. ;] old, ancient; opposite to νέος, καινός: οἶνος, Luk.5:3; διαθήκη, 2Co.3:14; ἐντολή, 1Jn.2:7; ζύμη, 1Co.5:7-8; ὁ π. ἄςθρωπος (for similar phrases, see Westc., Eph., 68), Rom.6:6, Eph.4:22, Col.3:9; neut. pl., καινὰ καὶ π., Mat.13:52; of things not merely old, but worn by use (as Jo, l.with, LXX), Mat.9:16-17, Mrk.2:21-22, Luk.5:36-37.† SYN.: see: ἀρχαῖος (AS)

Usage: Occurs in 15 NT verses. KJV: old See also: 1 Corinthians 5:7; Luke 5:37; Romans 6:6.

ζυμην zumē G2219 "leaven" Noun-ASF

Leaven is like yeast, it makes dough rise. In the Bible, it can also mean a moral influence, often a bad one, as seen in 1 Corinthians 5:6-8 and Galatians 5:9. Jesus used it as a parable in Matthew 13:33 and Luke 13:21.

Definition: ζύμη, -ης, ἡ [in LXX for חָמֵץ, Exo.12:16 13:3 23:18 34:25, Deu.16:3; שְׂאֹר, Exo.12:16, 19 13:7, Lev.2:11, Deu.16:4 * ;] leaven: Mat.13:33, Luk.13:21; τ. ἄρτου, Mat.16:12. Metaphorical, of a moral influence or tendency, always, exc. in the Parable of the Leaven (Mat.13:33, Luk.13:21), for evil: 1Co.5:6-8, Gal.5:9; ζ. τ. Φαρισαίων, Mat.16:6, 11, Mrk.8:16, Luk.12:1 (Cremer, 723).† (AS)

Usage: Occurs in 11 NT verses. KJV: leaven See also: 1 Corinthians 5:6; Luke 13:21; Matthew 16:12.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

ητε eimi G1510 "to be" Verb-PAS-2P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

νεον neos G3501 "new" Adj-NSN

The Greek word for new or youthful, used to describe someone or something as fresh or recently created, like new wine in Matthew 9:17. It can also mean regenerate, or spiritually renewed. This word appears in the New Testament, including Titus 2:4.

Definition: νέος, -α, -ον [in LXX for נַעַר (Gen.37:2, Exo_33:11, al.), חָדָשׁ (Lev.23:16, Num.28:26, al.), etc.; compar. -ώτερος for קָטָן, צָעִיר, etc. ;] __1. young, youthful: Tit.2:4. __2. new (prop., in respect of time; see: καινός): οἶνος (cf. οἶ. καινός, Mat.26:20), Mat.9:17, Mrk.2:22, Luk.5:37-39; φύραμα (figuratively), 1Co.5:7; διαθήκη (cf. καινὴ δ., Heb.9:15), Heb.12:24; metaphorically, ἄνθρωπος (cf. καινὸς ἀ, Eph.2:15), Col.3:10. __3. Compar., -ώτερος, -α, -ον, younger: Luk.15:12-13 22:26, Jhn.21:18; pl., οἱ ν., Act.5:6 (Rackham, in l), 1Ti.5:11, Tit.2:6; opposite to πρεσβύτεροι, 1Ti.5:1, 1Pe.5:5; αἱ ν., 1Ti.5:2 5:14. __4. Νέα Πόλις, Neapolis: Act.16:11 (Rec., Νεάπολις, which see) νεώτερος, see: νέος SYN.: καινός, which see (AS)

Usage: Occurs in 20 NT verses. KJV: new, young See also: 1 Corinthians 5:7; Luke 5:37; 1 Peter 5:5.

φυραμα phurama G5445 "lump" Noun-NSN

A lump, like a lump of dough in Romans 11:16 and Galatians 5:9.

Definition: φύραμα, -τος, τό (φυράω, to mix), [in LXX: Exo.8:3 (Exo.7:28) Exo.12:34 (מִשְׁאֶרֶת), מִשְׁאֶרֶת), Num.15:20-21 (עֲרִיסָה) * ;] that which is mixed or kneaded, a lump: of dough, Rom.11:16, 1Co.5:6-7, Gal.5:9; of clay, Rom.9:21.† (AS)

Usage: Occurs in 5 NT verses. KJV: lump See also: 1 Corinthians 5:6; Galatians 5:9; Romans 9:21.

καθως kathōs G2531 "as/just as" Adv

As or just as something is, like in Luke 1:2 and John 5:23, showing a comparison or similarity.

Definition: καθώς, (i.e. καθ᾽ ὡς), Hellenistic for καθά, which see, καθάπερ, καθό, καθότι (Mayser, 485; Eutherford, NPhr., 495; Bl., §78, 1), according as, even as, just as, as: Luk.1:2 (see: καθά), 24:39, Jhn.5:23, Act.7:48, 1Co.8:2, Gal.3:6, al.; before οὕτως, Luk.11:30, Jhn.3:14, 2Co.1:5, Col.3:13, 1Jn.2:6, al.; before καί, Jhn.15:9, 1Co.15:49, 1Jn.2:18, al.; οὕτως . . . κ., Luk.24:24; id. with ellipsis of οὕτως, Mat.21:6, Mrk.16:7, Rom.1:13, al.; with other elliptical constructions, Jhn.6:58 17:21, 22 Act.15:8, 1Th.2:13, 1Ti.1:3, 1Jn.3:2, 3 12; καθὼς γέγραπται (Deiss., BS, 249), Mat.26:24, Mrk.9:13, Rom.1:17, al.; introducing subst. clause as object of verb (as in Heb.), Mat.21:6, Mrk.11:6, Luk.5:14, al.; after verbs of speaking, Act.15:14; of proportion and degree, Mrk.4:33, 1Co.12:11, 18 al.; of time (Neh.5:6, 2Ma.1:31), Act.7:17. (AS)

Usage: Occurs in 180 NT verses. KJV: according to, (according, even) as, how, when See also: 1 Corinthians 1:6; Galatians 3:6; 1 Peter 4:10.

εστε eimi G1510 "to be" Verb-PAI-2P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

αζυμοι azumos G106 "unleavened" Adj-NPM

Unleavened refers to bread without yeast, often used to describe the Passover week. In 1 Corinthians 5:7, it symbolizes a life free from corruption. The term is used to describe the week of the Passover feast.

Definition: ἄζυμος, -ον (ζύμη), [in LXX for מָצָּה; τὰ ἄ. (sc. λάγανα, cakes) = הַמָצָּה ;] unleavened: ἡ ἑορτὴ τῶν ἄ. (הַג הַמָצָּה), the paschal feast (also called τὰ ἄ., Mrk.14:1), Luk.22:1; ἡμέρα τῶν ἄ., Mat.26:17, Mrk.14:12, Luk.22:7; ἡμέραι, Act.12:3 20:6. Fig., of Christians, free from corruption: 1Co.5:7; exhorted to keep festival, ἐν ἀζύμοις (sc. ἄρτοις, λάγανοις, or, indefinitely, "unleavened elements"), ib. 8 (Cremer, 724).† (AS)

Usage: Occurs in 9 NT verses. KJV: unleavened (bread) See also: 1 Corinthians 5:7; Luke 22:1; Matthew 26:17.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πασχα pascha G3957 "Passover lamb" ARAM

The Passover refers to the Jewish festival commemorating the Israelites' escape from slavery in Egypt, as seen in Matthew 26:2 and John 2:13. It involves a special meal and sacrifices. The term is also used to describe the paschal lamb and the paschal supper.

Definition: πάσχα, τό indecl. (Aram. טַּסְחָא), [in LXX for פֶּסַח ;] __1. the festival of the Passover: Mat.26:2, Mrk.14:1, Luk.22:1, Jhn.2:13, 23 6:4 11:55 12:1 18:39 19:14, Act.12:4, Heb.11:28; .ἡ ἐορτὴ τοῦ π., Luk.2:41, Jhn.13:1. __2. By meton., __(a) the paschal supper: ἑτοιμάζειν τὸ π., Mat.26:19, Mrk.14:16, Luk.22:8, 13; ποιεῖν τό π., Mat.26:18; __(b) the pasohal lamb: θύειν τό π. (Exo.12:21), Mrk.14:12, Luk.22:7; of Christ, 1Co.5:7; φαγεῖν τὸ π. (lamb or supper), Mat.26:17, Mrk.14:12, 14, Luk.22:11, 15, Jhn.18:28 (cf. 2Ch.30:17).† (AS)

Usage: Occurs in 27 NT verses. KJV: Easter, Passover See also: 1 Corinthians 5:7; Luke 22:1; Hebrews 11:28.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

υπερ huper G5228 "above/for" Prep

Above or for something, often used to describe doing something for someone's benefit. In Matthew 5:44 and Romans 10:1, it means praying for or on behalf of others.

Definition: ὑπέρ (when following subst.—poët.—ὕπερ; so as adv., 2Co.11:23), prep. with genitive, accusative __I. C. genitive, primarily of place (rest or motion), over, above, across, beyond, hence, metaphorically, __1. for, on behalf of: of prayer, Mat.5:44, Act.8:24, Rom.10:1, Jas.5:16, al.; of laying down life, Jhn.10:11, Rom.9:3, al.; esp. of Christ giving his life for man's redemption, Mrk.14:24, Jhn.10:15, Act.21:13, Rom.5:6-8, al.; opposite to κατά, Mrk.9:40, Luk.9:50, Rom.8:31. __2. Causal, for, because of, for the sake of: with genitive of person(s), Act.5:41, Rom.1:5, Php.1:29, 2Co.12:10, al.; with genitive of thing(s), Jhn.11:4, Rom.15:8, 2Co.1:6, al. __3. = ἀντί (see M, Pr., 105), for, instead of, in the name of: 1Co.15:29, 2Co.5:15, 21 Gal.3:13, Col.1:7, Phm 13 (cf. Field, Notes, 225). __4. In more colourless sense, = περί (M, Pr., l.with), for, concerning, with regard to: Rom.9:27, 2Co.1:6 8:23 12:8, Php.1:7, 2Th.2:1, al. __II. C. accusative, primarily of place, over, beyond, across, hence, metaphorically, of measure or degree in excess, above, beyond, over, more than: Mat.10:24, 37 Luk.6:40, Act.26:13, 1Co.10:13, 2Co.1:8, Eph.1:22 3:20, Phm 16, al.; after comparatives = than (Jdg.11:25, al.), Luk.16:8, Heb.4:12. __III. As adv. (see supr. ad init.), more: ὕπερ ἐγώ, I more, 2Co.11:23; in compounds, see: ὑπεράνω, ὑπερλίαν, ὑπερπερισσῶς. __IV. In composition: over (ὑπεραίρω), beyond (ὑπερβάλλω), more (ὐπερνικάω), on behalf of (ὐπερεντυγχάνω). (AS)

Usage: Occurs in 142 NT verses. KJV: (+ exceeding, abundantly) above, in (on) behalf of, beyond, by, + very chiefest, concerning, exceeding (above, -ly), for, + very highly, more (than), of, over, on the part of, for sake of, in stead, than, to(-ward), very See also: 1 Corinthians 1:13; Ephesians 3:20; 1 Peter 2:21.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ετυθη thuō G2380 "to sacrifice" Verb-API-3S

To sacrifice means to offer something to God, often by killing an animal, as seen in Acts 14:13 and 1 Corinthians 10:20. This word is used to describe offering first fruits to a god. It involves slaying a victim or offering a sacrifice.

Definition: θύω [in LXX chiefly for זָבַח, also for שָׁחַט, etc. ;] as in c1.; __1. to offer first fruits to a god. __2. to sacrifice by slaying a victim, offer sacrifice: Act.14:13; with dative of person(s), Act.14:18; id. with accusative of thing(s), 1Co.10:20. __3. to slay, kill: Jhn.10:10, Act.10:13 11:7; with accusative of thing(s), Luk.15:23, 27 15:30; pass., Mat.22:4; τὸ πάσχα (Exo.12:21), Mrk.14:12; pass., Luk.22:7, 1Co.5:7.† (AS)

Usage: Occurs in 13 NT verses. KJV: kill, (do) sacrifice, slay See also: 1 Corinthians 5:7; John 10:10; Matthew 22:4.

χριστος Christos G5547 "Christ" Noun-NSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

Study Notes — 1 Corinthians 5:7

Show Verse Quote Highlights

Context
Cross References
1 Corinthians 5:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Corinthians 5:7
Jamieson-Fausset-Brown on 1 Corinthians 5:7
Matthew Poole's Commentary on 1 Corinthians 5:7
Trapp's Commentary on 1 Corinthians 5:7
Ellicott's Commentary on 1 Corinthians 5:7
Adam Clarke's Commentary on 1 Corinthians 5:7
Cambridge Bible on 1 Corinthians 5:7
Barnes' Notes on 1 Corinthians 5:7
Whedon's Commentary on 1 Corinthians 5:7
Sermons on 1 Corinthians 5:7

Context — Immorality Rebuked

5hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord. 6Your boasting is not good. Do you not know that a little leaven works through the whole batch of dough?

7Get rid of the old leaven, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed.

8Therefore let us keep the feast, not with the old bread, leavened with malice and wickedness, but with the unleavened bread of sincerity and of truth. 9I wrote you in my letter not to associate with sexually immoral people.

Cross References

	Reference	Text (BSB)
1	1 Peter 1:19–20	but with the precious blood of Christ, a lamb without blemish or spot. He was known before the foundation of the world, but was revealed in the last times for your sake.
2	Ephesians 4:22	to put off your former way of life, your old self, which is being corrupted by its deceitful desires;
3	Colossians 3:5–9	Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry. Because of these, the wrath of God is coming on the sons of disobedience. When you lived among them, you also used to walk in these ways. But now you must put aside all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to one another, since you have taken off the old self with its practices,
4	Revelation 5:12	In a loud voice they were saying: “Worthy is the Lamb, who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!”
5	Isaiah 53:7–10	He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth. By oppression and judgment He was taken away, and who can recount His descendants? For He was cut off from the land of the living; He was stricken for the transgression of My people. He was assigned a grave with the wicked, and with a rich man in His death, although He had done no violence, nor was any deceit in His mouth. Yet it was the LORD’s will to crush Him and to cause Him to suffer; and when His soul is made a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand.
6	Acts 8:32–35	The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so He did not open His mouth. In His humiliation He was deprived of justice. Who can recount His descendants? For His life was removed from the earth.” “Tell me,” said the eunuch, “who is the prophet talking about, himself or someone else?” Then Philip began with this very Scripture and told him the good news about Jesus.
7	John 1:29	The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!
8	Exodus 12:15	For seven days you must eat unleavened bread. On the first day you are to remove the leaven from your houses. Whoever eats anything leavened from the first day through the seventh must be cut off from Israel.
9	Exodus 12:5–6	Your lamb must be an unblemished year-old male, and you may take it from the sheep or the goats. You must keep it until the fourteenth day of the month, when the whole assembly of the congregation of Israel will slaughter the animals at twilight.
10	John 19:14	It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!”

1 Corinthians 5:7 Summary

In 1 Corinthians 5:7, the Apostle Paul tells us to get rid of the old leaven, which represents our old, sinful nature, and to become a new, unleavened batch, as we really are in Christ. This means letting go of sinful habits and attitudes, such as malice and wickedness, and instead living a life of sincerity and truth, as we are encouraged to do in 1 Corinthians 5:8. As believers, we can do this by remembering the sacrifice of Christ, our Passover lamb, which cleanses us from sin, and by walking in the Spirit, as taught in Galatians 5:16-25. By doing so, we can live out our new identity in Christ and reflect the character of God, as seen in Ephesians 4:24.

Frequently Asked Questions

What does 'old leaven' represent in 1 Corinthians 5:7?

The 'old leaven' represents the old, sinful nature and its influence, as seen in the context of 1 Corinthians 5:6, where a little leaven can affect the whole batch of dough, similar to how sin can spread and affect the entire body of believers, as warned in Galatians 5:9.

How does the sacrifice of Christ, our Passover lamb, relate to getting rid of the old leaven?

The sacrifice of Christ, our Passover lamb, as mentioned in 1 Corinthians 5:7, is a reminder of God's redemption and the cleansing from sin, which enables believers to get rid of the old leaven and become a new, unleavened batch, as they are in Christ, according to 2 Corinthians 5:17 and Romans 6:4.

What is the significance of being a 'new unleavened batch' in 1 Corinthians 5:7?

Being a 'new unleavened batch' signifies the believer's new identity in Christ, characterized by sincerity and truth, as opposed to the old, sinful nature, as seen in 1 Corinthians 5:8, and is a call to live a life that reflects this new identity, as encouraged in Ephesians 4:24 and Colossians 3:10.

How can I apply the concept of getting rid of the old leaven in my personal life?

Applying the concept of getting rid of the old leaven involves recognizing and repenting of personal sins, such as malice and wickedness, and instead living a life of sincerity and truth, as mentioned in 1 Corinthians 5:8, and is facilitated by walking in the Spirit, as taught in Galatians 5:16-25, and putting on the new self, as instructed in Ephesians 4:22-24.

Reflection Questions

What are some areas in my life where the 'old leaven' of sin may be present, and how can I surrender them to God?
How can I, as a believer, practically live out my new identity as a 'new unleavened batch' in my daily interactions and relationships?
In what ways can I allow the sacrifice of Christ, our Passover lamb, to continually remind me of God's redemption and cleansing from sin?
What role does the community of believers play in helping me to get rid of the old leaven and live a life of sincerity and truth, as seen in 1 Corinthians 5:7-8?

Gill's Exposition on 1 Corinthians 5:7

Purge out therefore the old leaven,....] Meaning either the incestuous person, whose crime might well be compared to sour "leaven", and be called old because of his long continuance in it; whom the

Jamieson-Fausset-Brown on 1 Corinthians 5:7

Purge 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: Old leaven - the remnant of the "old" (Ephesians 4:22-24) paganish and natural corruption.

Matthew Poole's Commentary on 1 Corinthians 5:7

Purge out therefore the old leaven: if the article thn in this place be emphatical (as some think) it ought to have been translated this old leaven, that is, the incestuous person, whose communion with you influenceth your whole communion, which is defiled by it, through your church’ s neglect of their duty with reference to him. If the article be not to be taken emphatically, these words may be understood as spoken to every individual member of this church, and is no more than put off the old man; the lusts and corruptions of our hearts, as well as false doctrine, being compared to leaven, which influence our whole man, as leaven doth the whole mass of meal. The first seemeth to be most proper to this place, if we consider what went before, and that the apostle is speaking to the whole church, and had been before speaking of an act to be done by them not singly, but when they should be gathered together in a church assembly; these he commands to purge out the old leaven, that is, this incestuous person. That ye may be a new lump; that they might be truly a Christian church, reformed from such things as no way agreed with the doctrine and profession of the gospel. As ye are unleavened; as you are or should be unleavened, like the Jews, who at the passover kept the feast of unleavened bread, when for seven days together they might have no leavened bread in any of their houses, . For even Christ our Passover is sacrificed for us; for though the feast of the Jewish passover be ceased, and you be tied to none of those Levitical observations, yet you are under as high an obligation; for Christ, who is the true paschal Lamb, is slain or sacrificed for us, and your old man should be crucified with him, and you no longer serve sin.

Trapp's Commentary on 1 Corinthians 5:7

7 Purge 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: Ver. 7. As ye are unleavened] viz. In part sanctified. Every new man is two men. Many a one that is merry in company hath a shrew at home; so have the best their inward troubles. The comfort is, that God overlooks our involuntary infirmities, and accounts us unleavened, when yet there is much still to be purged out. The leper, when his leprosy began but to heal, was pronounced clean, because then he went on still to heal, and his leprosy to shale off.

Ellicott's Commentary on 1 Corinthians 5:7

(7) Purge out therefore the old leaven.—It is not the offending man who is here spoken of, but it is the spirit in the Church which tolerated the evil, and which is to be purged out of their midst that they may become actually (a new lump) as they are by profession (unleavened). Christ our passover is sacrificed for us.—Better, Christ our passover is slain; “for us” is not in the best MSS. The word translated “sacrifice” is generally used in the New Testament in the sense simply of “slaying” or “killing” (Matthew 22:4; John 10:10; Acts 10:1; Acts 10:13; Acts 11:7); and in the similar expressions regarding our Lord (Revelation 5:6; Revelation 5:12) the word is “wounded.”

Adam Clarke's Commentary on 1 Corinthians 5:7

Verse 7. Purge out therefore the old leaven] As it is the custom of the Jews previously to the passover to search their houses in the most diligent manner for the old leaven, and throw it out, sweeping every part clean; so act with this incestuous person. I have already shown with what care the Jews purged their houses from all leaven previously to the passover; see the note on Exodus 12:8-19, and on the term passover, and Christ as represented by this ancient Jewish sacrifice; See Clarke on Exodus 12:27, and my Discourse on the Nature and Design of the Eucharist.

Cambridge Bible on 1 Corinthians 5:7

7. Purge out therefore the old leaven] Reference is here made to the Jewish custom of searching for leaven, which is mentioned in the Talmud, and which probably existed in the Apostles’ time. Because Scripture speaks of ‘searching Jerusalem with candles,’ Zephaniah 1:12, they used to carry out this custom of searching for leaven with great strictness, taking a candle and “prying into every mousehole and cranny,” as St Chrysostom says, so as to collect even the smallest crumb of leavened bread, which was to be placed in a box, or some place where a mouse could not get at it. This ceremony, as Lightfoot tells us (Temple Service, ch. xii. sec. 1) was prefaced by the prayer, “Blessed be Thou, O Lord our God, the King everlasting, Who hast sanctified us by Thy commandments, and hast enjoined the putting away of leaven.” The custom exists among the Jews to this day. The scrupulous care in removing the smallest particle of the bitter substance adds force to St Paul’s injunction. Not the slightest trace of bitterness and vice and wickedness was to be left among Christians, since they kept continual feast upon the Flesh and Blood of the Paschal Lamb, even Jesus Christ. See the discourse in St John 6, itself delivered before a Passover.that ye may be a new lump, as ye are unleavened] as ye are (called to be) unleavened, i.e. purged free from ‘vice and wickedness’ (1 Corinthians 5:8), “so be also in fact.” See note on ch. 1 Corinthians 1:2, and Romans 6:3-4. The Christian community was to be a ‘new lump,’ because it was placed among men as a new society—a society, the object and aim of which was to keep itself free from the defilements of the rest of the world. The word translated lump signifies properly a mass of dough, from a verb signifying to mix, knead.Christ our passover] Meyer here remarks that St Paul regards Christ as having been slain on the day of the Paschal Feast. We may add that he also explains how the Last Supper was called by Christ a Passover (St Luke 22:15). For in truth it was a real Passover, though not the Passover of the old, but of the new Law, a standing witness to the fact that Christ has become our continual food (cf. Aquinas, Lauda Sion, cited by Dean Stanley, “Novum Pascha novæ legis”). Christ was the Passover, (1) because He was the Lamb slain from the foundation of the world (Revelation 13:8), of which the Paschal Lamb was a type (cf. St John 19:36); (2) because His Blood, sprinkled on the soul, delivers us from the destroying angel; (3) because we feed on His Flesh and Blood (St John 6:51-57), and are thereby nourished for our escape from the ‘land of Egypt, the house of bondage.’ This is why we are to purge out the old leaven, because Christ, the Paschal Lamb, has been slain, and we are bidden to keep perpetual feast on Him. It is not improbable (see ch.

Barnes' Notes on 1 Corinthians 5:7

Purge out therefore ... - Put away; free yourselves from. The old leaven - The apostle here takes occasion, from the mention of leaven, to exhort the Corinthians to put away vice and sin.

Whedon's Commentary on 1 Corinthians 5:7

7. Purge out—By expelling the sinner if impenitent. Old leaven—This refers not to any process by which leaven can be expelled from the impregnated lump; but more probably to the practice at passover

Sermons on 1 Corinthians 5:7

	Sermon	Description
	If Any Man Be in Christ - Part 3 (Cd Quality) by Leonard Ravenhill	In this sermon, the preacher shares a story about a marriage hall where people were dancing and having a good time. Suddenly, the Queen of the Underworld enters and starts dancing
	(Exodus) Exodus 12:5-8 by J. Vernon McGee	In this sermon, the preacher shares his experiences as a young preacher in Middle Tennessee. He talks about how he used to hold meetings in country churches during the summer and h
	Grain Offering - Leviticus 2 by Jacob Prasch	In this sermon, the speaker discusses his visit to the Airport Vineyard Church in Toronto and expresses his shock at the extreme and unscriptural practices he witnessed there. He e
	The Glorying of Leaven by Carter Conlon	In this sermon, the preacher begins by recounting the story of Belshazzar and how he was blind to the truth and hardened to the gospel. The preacher then paraphrases Matthew chapte
	Celebrate the Feast by Jim Cymbala	In this sermon, Pastor Symbola emphasizes the importance of living a life that is true to one's identity as a Christian. He highlights the destructive nature of sin and how it can
	Chapter 2 - How to Obtain Fulness of Power in Christian Life & Service by R.A. Torrey	In this sermon, the preacher emphasizes the power of the blood of Jesus in atoning for sin and justifying believers before God. The speaker highlights how Martin Luther spent many
	Purge Out the Old Leaven by Erlo Stegen	In this sermon, the preacher emphasizes the importance of sharing the message of Jesus with others, drawing inspiration from the example of Dale Moody. The preacher also highlights