[28] Chrysostom _in loco. Hom._ v. _sub init._
[29] Acts xvi. 6, 7, xxvii. 24; comp. xviii. 9, xx. 23, xxi. 4, 11, xxii. 17-21.
_THE PUNISHMENT OF HYMENAEUS AND ALEXANDER.--DELIVERING TO SATAN AN EXCEPTIONAL INSTRUMENT OF PURIFICATION.--THE PERSONALITY OF SATAN._
"Holding faith and a good conscience; which some having thrust from them made shipwreck: of whom is Hymenaeus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme."--1 TIM. i. 19, 20.
In the preceding discourse one of the special _charismata_ which distinguish the Church of the Apostolic age was considered,--the gift of prophecy. It seems to have been an exceptional boon to enable the first Christians to perform very exceptional work. On the present occasion we have to consider a very different subject--the heavy penalty inflicted on two grievous offenders. This again would seem to be something exceptional. And the special gift and the special punishment have this much in common, that both of them were extraordinary means for promoting and preserving the holiness of the Church. The one existed for the edification, the other for the purification, of the members of the Christian community.
The necessity of strict discipline both for the individual and for the community had been declared by Christ from the outset. The eye that caused offence was to be plucked out, the hand and the foot that caused offence were to be cut off, and the hardened offender who refused to listen to the solemn remonstrances of the congregation was to be treated as a heathen and an outcast. The experience of the primitive Church had proved the wisdom of this. The fall of Judas had shown that the Apostolic band itself was not secure from evil of the very worst kind. The parent Church of Jerusalem was no sooner founded than a dark stain was brought upon it by the conduct of two of its members. In the very first glow of its youthful enthusiasm Ananias and Sapphira conspired together to pervert the general unselfishness to their own selfish end, by attempting to gain the credit for equal generosity with the rest, while keeping back something for themselves. The Church of Corinth was scarcely five years old, and the Apostle had been absent from it only about three years, when he learnt that in this Christian community, the firstfruits of the heathen world, a sin which even the heathen regarded as a monstrous pollution had been committed, and that the congregation were glorying in it. Christians were boasting that the incestuous union of a man with his father's wife during his father's lifetime was a splendid illustration of Christian liberty. No stronger proof of the dangers of lax discipline could have been given. In the verses before us we have instances of similar peril on the doctrinal side. And in the insolent opposition which Diotrephes offered to St. John we have an illustration of the dangers of insubordination. If the Christian Church was to be saved from speedy collapse, strict discipline in morals, in doctrine, and in government, was plainly necessary.
The punishment of the incestuous person at Corinth should be placed side by side with the punishment of Hymenaeus and Alexander, as recorded here. The two cases mutually explain one another. In each of them there occurs the remarkable formula of _delivering_ or _handing over to Satan_. The meaning of it is not indisputable, and in the main two views are held respecting it. Some interpret it as being merely a synonym for excommunication. Others maintain that it indicates a much more exceptional penalty, which might or might not accompany excommunication.
1. On the one hand it is argued that the expression "deliver unto Satan" is a very intelligible periphrasis for "excommunicate." Excommunication involved "exclusion from all Christian fellowship, and consequently banishment to the society of those among whom Satan dwelt, and from which the offender had publicly severed himself."[30] It is admitted that "handing over to Satan" is strong language to use in order to express ejection from the congregation and exclusion from all acts of worship, but it is thought that the acuteness of the crisis makes the strength of language intelligible.