1 Corinthians 5:7

7.Purge out therefore Having borrowed a similitude from leaven, he pursues it farther, though he makes a transition from a particular point to a general doctrine. For he is no longer speaking of the case of incest, but exhorts them generally to purity of life, on the ground that we cannot remain in Christ if we are not cleansed. He is accustomed to do this not infrequently. When he has made a particular statement, he takes occasion to pass on to general exhortations. He had made mention of leaven on another account, as we have seen. As this same metaphor suited the general doctrine which he now subjoins, he extends it farther.

Our Passover (288) Before coming to the subject-matter, I shall say a few words in reference to the words. Old leaven receives that name on the same principle as the old man, (Romans 6:6,) for the corruption of nature takes the precedence in us, previously to our being renewed in Christ. That, therefore, is said to be old which we bring with us from the womb, and must perish when we are renewed by the grace of the Spirit. (289) The verb ἐτύθη, which occurs between the name Christ and the term which denotes a sacrifice, (290) may refer to either. I have taken it as referring to the sacrifice, though this is of no great importance, as the meaning is not affected. The verb ἑορτάζωμεν, which Erasmus rendered “Let us celebrate the feast,” signifies also to partake of the solemn feast which was observed after the sacrifice had been offered up. This interpretation appeared to suit better with the passage before us. I have, accordingly, followed the Vulgate in preference to Erasmus, as this rendering is more in accordance with the mystery of which Paul treats.

We come now to the subject-matter. Paul, having it in view to exhort the Corinthians to holiness, shows that what was of old figuratively represented in the passover, ought to be at this day accomplished in us, and explains the correspondence which exists between the figure and the reality. In the first place, as the passover consisted of two parts — a sacrifice and a sacred feast — he makes mention of both. For although some do not reckon the paschal lamb to have been a sacrifice, yet reason shows that it was properly a sacrifice, for in that rite the people were reconciled to God by the sprinkling of blood. Now there is no reconciliation without a sacrifice; and, besides, the Apostle now expressly confirms if, for he makes use of the word θύεσθαι, which is applicable to sacrifices,and in other respects, too, the context would not correspond. The lamb, then, was sacrificed yearly; then followed a feast, the celebration of which lasted for seven successive days. Christ, says Paul, is our Passover (291) He was sacrificed once, and on this condition, that the efficacy of that one oblation should be everlasting. What remains now is, that we eat, (292) not once a-year, but continually.