I
Corinthians 5
The
Excommunication of an Incestuous Offender (vs. 1-8)
1 It is reported” - The abruptness with which the subject is
introduced shows the intensity
of Paul’s
feelings, and his indignation that he should have been left to hear of this
crime by
common report. The news had come to him “from those of Chloe’s household.” –
“commonly that
there is fornication among you, and such
fornication as is not so
much as named among the Gentiles, that one should have his father’s wife.”
Apparently
this was some nominal Christian, who was living in open sin with his
stepmother,
and thereby braving the curse of Deuteronomy 27:20. We gather
from II Corinthians 7:12
that the father was living, and had also joined the
Christian community. From the complete
silence as to the crime of the woman, it must be
inferred that she was a heathen. Whether
she had been divorced or not does not appear, nor whether the
offender was nominally
married to her or not. 2 And ye are puffed up” - There is,
indeed, a subtle and close
connection between arrogance and sensuality, and both are sometimes fatally linked
to the conceit of religious knowledge without
the reality – “and have not rather mourned,
that he that hath done this deed might be taken away from among you.” So intense
was the effect produced by Paul’s stern severity, that a great
part of the Second Epistle
had to be devoted to allaying the agitation which these words
had excited (see especially
II
Corinthians 7:8-12). 3 For I verily, as absent in body, but present in spirit, have
judged already, as though I were present,
concerning him that hath so done
this deed” - The verb is
not as before, poie>w, — poy-eh’-o; to do - but
katerga>samenon — katergasamenon, which is stronger, “the perpetrator
of
this
deed.” The “so”
means “with all these circumstances of aggravation.’’ The same verb
is used in Romans 1:27. The broken periods of the Greek
reflect the emotion of the writer.
The passage
is as it were written with sobs. 4 In the name of our Lord Jesus Christ,
when ye are gathered together, and my spirit, with the power of
our Lord Jesus
Christ” - Each clause
adds solemnity to the scene in which Paul imagines himself as
standing with them in the spirit, and joining with the
assembly of the Church, and armed
with the authority of Christ, while he pronounces on
the offender the sentence on which
he had already determined. That he could claim “the power of the Lord” resulted
from his possession of the Holy Spirit. and the special commission to bind and to loose,
to remit and to retain, on earth, which Christ had entrusted
to the apostles (Matthew
18:18; John
20:23). 5 To deliver such an
one unto Satan” - Scripture nowhere defines
the character and limits of such a sentence as this. By cutting
off an offender from Church
communion (II Thessalonians 3:14-15), that is, from all
the visible means of grace, he was
for the time separated from spiritual influences, and was,
therefore, so far handed over to
Satan. The
phrase is also applied to Hymenaeus and Alexander, in
I Timothy 1:20. It is very
doubtful whether it was necessarily meant to involve
such physical inflictions as fell on
Ananias, Sapphira, or Elymas. It is,
however, important to observe that the intention of the
sentence, like the true intention of excommunication,
when exercised in a right spirit , was not
wrathful, but merciful. It was, as Calvin says, “medicinale remedium” — “not for
destruction,
but for edification’’ (II Corinthians 10:8). Hymenaeus and Alexander were handed to Satan,
not for their final ruin and damnation, but with a kind and
remedial purpose, “that they
may learn not to
blaspheme” , and this offender with the express object, that his
spirit
may be saved.” Had these facts been more deeply studied, there
would have been a very
different tone and spirit in many of the mediaeval
anathemas. Such a one (II
Corinthians 2:7).
He seems to
hold aloof from the man’s very name. So “such as she” (ta<v toiau>tav) is
used of the adulteress in John 8:7 –
“for the destruction of the flesh - i.e.
that
all carnal
influences in him might be destroyed. It is not his “body”
which is to be destroyed, but the ,
“flesh,” the jetzer hara, or “evil
impulse,” as the Jews called it. When this was destroyed,
the body might once more become a temple of the Holy Ghost – “that
the spirit may be
saved” - The destruction of the lowest element of our
human nature is the salvation of the
highest; it is the cutting away of the dead corpse from
the living soul - “in the day of the
Lord Jesus” - when the
Lord should judge the quick and the dead. The merciful intention
of Paul is clearly developed in II Corinthians 2:6-11. He
looked on God’s judgments as
remedial, not as solely retributive (ch. 11:29-32). Here,
as Chrysostom finely says, the
apostle lays down,
as it were, his laws to the devil, telling him how far, and how far only,
he can proceed. The object of excommunication is to save the offender, and not to do
the devil’s work by ensuring his eternal ruin. We can imagine how awful would be the
solemnity of these words when they were first read aloud to the little Christian
communities
of
glorying is not good. Know ye not that a little
leaven leaveneth the whole lump?” –
The
taint alluded to is not only the presence of the unpunished offender, but the general
laxity and impurity displayed by their whole
bearing in the matter. 7 Purge
out therefore
the old leaven” – No doubt
the metaphor was suggested by the fact that Paul was writing
about the time of the Passover. The most essential
requisite of the Jewish regulations, with
which his whole training had made him so familiar,
was the absolute putting away, and
even destruction, of every trace of leaven, (as we
recently studied in the book of
Leviticus –
CY – 2010) which was diligently sought for the day before the Passover began.
The
putting away of leaven was a type of sanctification – The least
willing tolerance of
the taint would cause it to work THROUGHOUT THE WHOLE SOCIETY. “that ye
may be a new lump, as ye are unleavened” – Leaven
is the type of evil in its secret
and corrupting workings. Ideally, Christians can only be addressed as “unleavened,”
i.e. as “purged from their own old sins” (II Peter 1:9); and it is the
method of Scripture
(indeed, it is the only possible method) to address Christians as being
Christians indeed,
and
therefore
in their ideal rather than their actual character. “For even Christ our
passover is sacrificed for us” - rather, in
the true reading, for our passover
also was
sacrificed — even Christ. As
Christians, the Gentile Corinthians certainly did not keep
the Jewish Passover; but Paul reminds them that they too had a
Passover — that for them,
too a Paschal Victim had been offered, whose
sacrificial blood had been shed for their
redemption (John 1:29; 19:36; I Peter 1:19). 8 Therefore let us keep the feast, not
with old leaven, neither with the leaven of malice and wickedness; but with
the
unleavened bread of sincerity and truth.” - “All that corresponds to an unsullied,
uncontaminated, and genuine Christian character.” The
beautiful Greek word for
“sincerity” - eijlikrineiav, - eilikrineias - means freedom from all admixture. It is,
perhaps, derived from “testing in the sunshine,” and is
used by Paul in II Corinthians
1:12; 2:17.
Correction of a Mistaken Inference Which They Had Deduced from a
Former Letter of Paul’s. (vs. 9-13)
9 I
wrote unto you in an epistle not to company with fornicators. 10 Yet not
altogether with the fornicators of this world, or
with the covetous, or
extortioners, or with idolaters; for then must ye needs go out of the world.
The
clause throws painful light on the condition of the heathen world. If all
communication
with “fornicators’’ was to be forbidden, the sin was so
universal, especially at
that all relations with Gentiles would have
become impossible. 11 But now I have
written unto you” - Paul
expressly tells them in ch.10:27 that he never intended to
forbid all social intercourse with heathens. They were
not to be “taken
out of the world,”
but to be free from evil (John 17:15) - “not
to keep company, if any man that is
called a brother be a fornicator, or covetous, or
an idolater, or a railer, or a
drunkard, or an extortioner;
with such an one no not to
eat.” - If the phrase be
pressed, it would involve exclusion from all privileges
of the body, for the Holy
Communion
was celebrated in connection with the agapa
feast. But the
general meaning is that of II Thessalonians 3:6, “We command you...that ye
withdraw yourselves from every
brother that walketh disorderly.”
12 For what have I to do to judge them also that are without? To
pass
sentence on heathens is no concern of mine; it is
no part of my office. The phrase
“them
that are without” was originally a Jewish phrase. To the Jews all men were
outsiders (chitsonin) except
themselves. The phrase was adopted by Christians, but
in a less contemptuous sense (I Thessalonians 4:12; Colossians
4:5). We find a
description of “those that were without” — “aliens from the
of
and without God in the world”. (Ephesians 2:12) – “do not
ye judge them that
are within?
An appeal to their own practice and to
common sense.
Christian rules
can only apply to Christian communities. 13 But them that are without God judgeth.
To that “judgment of God” (Romans
1:32) Christians must leave them. They have no
jurisdiction over them. The mention of “judging” forms a
natural transition to the next
chapter. “Therefore put away from among yourselves that wicked person.”
(a direct reference to the language of Deuteronomy 17:7 and
24:7)
ADDITIONAL NOTES
The
Socially Immoral in Churches (vs. 1-5)
“It is reported commonly that there is
fornication among you.” The greater portion of
this chapter is taken up with one subject, that is, gross
social immorality. The verses before
us suggest three general remarks:
members of the
members had actually married his father’s wife — not,
however, his own mother,
but his stepmother. Such a piece of immorality
would be regarded with the utmost
abhorrence, even through the whole
not “so much as named among the Gentiles.”
How such a character became a
member of
the Christian community is not stated. It is reasonable, however, to
suppose
that it was through imposition on the one hand and the lack of scrutiny on
the other.
It is to be feared that the admission of the socially immoral into Churches
has in
every age been too common. How many Churches are there in the United
States entirely free from those who
every day outrage the golden rule, “Do unto
others as you would have others do unto you”? There are
merchants that cheat
their
customers, lawyers that swindle their
clients, doctors that take advantage of
their
patients, statesmen that deceive
their constituents and in the name of patriotism
promote
their own selfish ends, business
owners that oppress their employees,
employees
who are unfaithful to their employers. Ay, the Church is a field in which
grows the “tares” as well as the “wheat,” a net in which there is the “unclean”
as well as the
“clean.” (Matthew 13:24-30, 47-50)
ARE IN DANGER OF
OVERLOOKING THE SOCIALLY IMMORAL
AMONG THEM. “And ye
are puffed up, and have not rather mourned.”
(v. 2)
- Probably there were those in the Church who were proud of the membership
of this incestuous man; (no doubt open-minded – CY – 2010) - perhaps
he was an
orator, or had a
long purse, or was a person of great social influence. We have
known joint stock swindlers who have been made chairmen of religious meetings,
and who have been cheered to the echo. Party feeling was so strong, and religious
disputation so rife amongst them, that such immoralities escaped their notice. Who
is the best preacher? What is the sound doctrine? What are the ceremonies to be
observed? Such questions as these were all absorbing amongst them. Moral
character
was a secondary
thing, theories and beliefs primary. This has ever been too much
the case in
doctrines
than doings, heretics dreaded more than rogues. Some of the worst men
morally have
been prominent members of Churches. Hence the saying, “Sooner
trust a man
of the world than a professor of religion.”
THEIR MIDST IS AN
URGENT DUTY. A true Church is a community of Christly
men, and the presence of such characters in it is an
outrage. The verses teach:
ü That their
expulsion should be practised with
the utmost zeal. It would
seem
that no sooner did Paul hear of this abomination than he determined
to
put an end to it. “For I verily, as
absent in body, but present in spirit,
have judged already, as though I were present, concerning
him that
hath so done this deed.” As if he had said, “Though absent from you, as
soon as I heard it I determined to get such a
vile character expelled
forthwith from the community;” and to do
it when they were gathered
together “in the Name of our Lord Jesus Christ,” that is,
by the
authority
and power of Christ.
Paul seems to burn with zeal in the matter.
Zeal is not an uncommon thing in Churches: in some cases and seasons it
becomes
a glowing passion; but, alas! it is
too often concerned more with
the
tenets of creeds and the interests of sects than with
purity of life in its
members.
ü
That the expulsion should be practiced with
the utmost zeal, not to destroy,
but to
save the offender. “Deliver
such a one unto Satan for the
destruction of the flesh, that the spirit may be saved in
the day of the
Lord
Jesus.” Satan was regarded as the origin of all physical evils, and
the
meaning
here may be — deliver the immoral person over to the sufferings
of
excommunication. But what for? Not to destroy him, but
“that the spirit
may be saved.” All punishment should be reformative — should
be inflicted
to
correct, not to crush. “Brethren, if a
man be overtaken in a fault, ye
which are spiritual, restore such a one.” (Galatians 6:1)
The
True Church a Feast (vs. 6-13)
“Your glorying is not good.” There are
numerous Churches, but only one true Church,
viz. that community of men who possess
the Spirit and exemplify the character of Jesus
Christ. These
verses lead us to look upon the true Church:
association
of such Christly spirited men is a “feast” of the sublimest
kind,
a feast to
each and all. A “feast:”
ü Because it
contains the choicest elements for spiritual nourishment. The
quickening,
elevating, and suggestive ideas current in such fellowship,
current,
not only in language, but in looks, and bearing, and acts, and spirit,
constitute
the soul banquet, a “feast of fat things,” – “And in this
mountain shall the
LORD of hosts make unto all people a feast
of fat things, a feast of wines on the lees, of fat things
full of marrow,
of wines on the lees well refined. And He will destroy in this
mountain the face of the covering cast over all people, and
the
vail that is spread over all
nations. He
will swallow up death in
victory; and the Lord GOD will wipe away tears from off all
faces;
and the rebuke of his people shall he take away from off all
the earth:
for the LORD hath spoken it. And it shall be said in that day, Lo,
this is our God; we have waited for Him, and He will save us: this is
the LORD; we have
waited for Him, we will be glad and rejoice in His
salvation.” - (I have
learned to
appreciate this passage from the tutelage
of
Mr. Spurgeon – CY – 2010)
ü Because it
contains the choicest elements for spiritual gratification. A
feast
implies not merely nourishment, but pleasure and delight. What is a
higher
delight than the loving intercourse of kindred souls, free interchange
of
the most lofty thoughts and purest sympathies, loving souls flowing and
reflowing
into each other? The true Church is not a moody, melancholy
assemblage,
speaking in sepulchral tones, and singing doleful dirges; it is
the
brightest and most jubilant fellowship on earth. “These words have I
spoken unto you, that your joy may be full” – (John
15:11) – Rejoice
in the Lord alway: and again I say, rejoice.” (Philippians 4:4)
ü There is a connection
with ungodly men that it must
avoid. They must
not
be admitted to its “feasts.” “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.” As the Jews
put away leaven at the
celebration
of the Passover, so all corrupt men
must be excluded from the
Church feasts. Christ is its Passover, its Feast. It is
suggested that the
presence
of corrupt men at the feast would be contagious. It would be
likely
to act as “leaven” through
the community. As leaven kneaded into
a
lump of dough spreads from particle
to particle, ferments in its process,
spreads
through the whole, and assimilates
all to its own character, so a
bad
man’s spirit may work through the
community of the good. Therefore,
because
it is so contagious and pernicious,
exclude it. “Therefore let us
keep the feast, not with old leaven, neither with the leaven
of malice
and wickedness; but with the unleavened bread of sincerity
and truth.”
(v. 8) - No Church that
has such leaven in it, whatever its
intellectual, social,
or
spiritual advantages, has any reason
for exultation. “Your glorying is not
good,” says Paul: “know
ye not that a little leaven leaveneth the whole
lump?” (v. 6) - Be grave, be serious, look well to the moral character of
your
members. (Titus 2:7-8)
ü There is
a connection with ungodly men that it cannot avoid. “I wrote unto
you in an Epistle not to company with fornicators:
yet not altogether
with the fornicators of this world, or with the covetous, or
extortioners,
or with idolaters; for then must ye needs go out of the
world.” You
cannot avoid contact and some kind of
intercourse with the ungodly men
outside. (God meant for us to be the salt of the earth
[Matthew 5:13] –
we
cannot have any preservative force apart from men – we look to
the
Lord Jesus for help by His Spirit, to keep us from contamination –
CY –
2010). You cannot attend to the
temporal affairs of your life without
them.
Nor can you discharge your spiritual
obligations without going amongst
them. As
a Christian you are bound to go amongst them, to correct their
mistakes,
to enlighten their darkness, to reprove their wrongs, and to
endeavour to “turn
them from darkness to light, and from the power of
Satan unto God.” (Acts 26:18) - Over such you have no legal
control, you
can
exercise no jurisdiction; they are without. You have no power to exclude
them
from your neighbourhood or your country; they are to
be left alone in that
respect.
“Them that
are without God judgeth.” (v. 13) - But if
you find
such
characters inside the Church, you are to deal with them. “But now I
have written unto you not to keep company, if any man that
is called a
brother be a fornicator, or covetous, or an idolater, or a railer, or a
drunkard, or an extortioner; with
such a one no not to eat.” (v. 11) -
Observe here:
Ø Sin in man
takes various forms. Paul adds to the incestuous man, the
“fornicator,”
the “covetous” man, the “idolater,” the “railer,” the
“drunkard,” the “extortioner;” all have to be avoided. Sin is to be
avoided whatever
form it takes; and it takes many forms. What is
a temptation to one man is not to another. Hence one is
tempted to be
a “fornicator;” another a miser, “covetous;” another an “idolater,”
worshipping false
gods; another a
scorner, a “railer;” another a
“drunkard,”
intemperate; another an “extortioner,” overreaching,
overexacting, tyrannic.
Ø In whatever
forms this “leaven” shows itself, it must
not be tolerated
for a moment. It must be excluded at once.
CHRIST OUR PASSOVER (v. 7)
The
connection of this illustration with the passage in which it occurs is obvious.
The Jews
commenced the Feast of Unleavened Bread with the slaying,
roasting, and eating of the
Paschal lamb. Now, the apostle has been urging the
Corinthians to moral purity, and has
enjoined them to put away the leaven of wickedness, and
keep the feast with the
unleavened bread of sincerity and truth; and, as a motive
to do this, he reminds them
that the Christian dispensation is as a spiritual
Passover, which commenced with the sacrifice
of “the Lamb
of God who taketh away the sin of the world.” (John
1:29) The Paschal
lamb is regarded as a symbol of Christ.
by the Passover feast of the bondage from which their ancestors
had been delivered
when they were brought out of
arm.” (Deuteronomy 5:15) The nation had been emancipated from the tyranny of
the Pharaohs,
and had been spared the doom of the first
born of the people of the land.
Christ’s
redemption set His people free from the
tyranny, the bondage, the unrewarded
toil, the darksome night, the dreary hopelessness, of sin; and brought them out into the
freedom, the light,
the gracious privileges, the glorious hopes, of the gospel.
Put to death by the head of the family, the
lamb was taken to the priest, who
sprinkled its blood upon the altar and burned its fat, according
to the ordinance.
Although the lamb
was offered yearly, it was in the first instance that it was regarded
most strictly as a sacrifice. Christ was offered once only; “There remaineth
no
more offering for
sin.” (Hebrews 10:26) - Yet the Eucharist is a perpetual memorial
of the great Sacrifice of
of our Redeemer that
mankind have been reconciled and consecrated unto God.
PASCHAL MEAL. It was in this way that every Hebrew family was reminded
of its share in the covenant mercy and faithfulness of the
Eternal. As they ate
the
lamb in the appointed way, and with the appointed observances
and
accompaniments, the children of
obedience, the spiritual provision which the God of their
fathers had made for them.
In like manner
the members of the spiritual
and drink the
blood of the Son of man,” (John 6:53) taking Christ as
the
nourishment of their
souls, and appropriating
the strength, the wisdom, the grace of
God Himself. In the sacrament of the Lord’s Supper, they who
eat and drink in faith
participate in the provisions of Divine bounty and love.
NATIONAL, PURITY. In
connection with the Paschal meal, several
circumstances
may be noted. The lamb was without blemish; the house was
freed from
leaven; all were careful to avoid ceremonial defilement. These
arrangements
symbolized “holiness unto the Lord,” and
they
remind us that
those who
regard the Christ of God as their Passover are bound by every
sacred
consideration to seek that purity of heart, that sanctification of
nature,
which can alone render a man and a society acceptable to a holy
and heart
searching God
“OUR PASSOVER” (vs.
7-8)
What the
Jews had, we have — only with fuller and richer significance. They had the
foretastes, the shadows; we have the substance. The events
in their history point forward
to the greater events in ours. They had a Passover, and so
have we; and theirs was a
pre-figurement of ours:
ü He was typified by the Paschal lamb. Often
called the “Lamb” (John
1:29;
Revelation 5:12).
Ø Appointed by God
(Exodus 12:27); “My
sacrifice” (Exodus 23:18). Jesus is the
“Christ, the Anointed of God. “It pleased the Lord to bruise
Him”
– (Isaiah 53:10) - Here is our confidence, that our
Passover
is the Lord’s Passover, appointed and approved by
the Eternal: “My
beloved Son, in whom I am well pleased.”
(Matthew
4:17; Luke 9:35) - Salvation by the cross is God’s
plan of salvation; it must, therefore, fully commend
itself to God.
Ø Innocent. Here is the
pathos of the cross. He died not for His sins,
but for ours. He had not transgressed, but we had, and therefore
He died.
Ø Without blemish. “With the precious blood of Christ, as of a
lamb
without blemish” (I Peter 1:19). Keen unfriendly eyes were
upon Christ, but the reluctant verdict was “no fault.” (Luke 23:4)
“Holy, harmless, undefiled, separate from
sinners” (Hebrews
7:26).
Ø Slain, Christ crucified. The converging point — “Without
shedding
of blood is no remission.” (Hebrews
9:22) –
The Paschal lamb was slain by those for whose welfare and safety
it was appointed; so
Christ was crucified by men whom He
came to redeem. No bone
broken (comp.Exodus 12:46 with
Psalm 34:20
and John 19:36).
Ø
The
blood sprinkled. The blood shed is not enough, it must be
applied. The blood of the Paschal lamb was applied with a
bunch
of hyssop, a
type of “faith” which,
though apparently small and
insignificant, brings the blood of Christ into saving contact with the
heart.
Ø The flesh eaten. We have to feed upon Christ. “My flesh is meat
indeed.” (John 6:55) The Passover was a feast; the idea
of enjoyment
is involved. So those who feast upon Christ obtain truest
happiness.
The Paschal
lamb was eaten by the Israelites with loins girded, shoes
on feet, staff in hand; so the followers of Christ, when
they become
such, confess themselves to be strangers and pilgrims upon
the earth.
The lamb was
eaten in
not to come up out of the
ourselves ready for Christ;
we
are ready when we are lost and desire
to be found of Him. Many are hindered by their “unworthiness;”
they want to be holy before they seek salvation, which means
that the
patient desires to be cured before he sends for the doctor. And
He comes to us; we do not
come to Him, — we are in
when we first behold the Lamb of God.
Ø The whole eaten. We have not
to take a part of Christ. We have to
accept the full terms of
salvation, not those only that most please us.
Christ and
His cross as well as Christ and His crown.
Ø Eaten with bitter herbs. So repentance should accompany
faith.
We should have bitter sorrow for bitter sins.
Our sins were very bitter
to Him. We have never
tasted sin fully — only a part of it, the
sweeter part of it.
He tasted
the bitter part for us.
ü
Identified
with deliverance from wrath and bondage.
Ø The
destroying angel was abroad, and smote every house
unprotected by the sprinkled
blood. So the wrath of God falls upon
the rejecters of Christ, but those
upon whose hearts and consciences
the blood of Christ is sprinkled are preserved from the
stroke of Divine
justice. At the cross “righteousness
and peace have kissed each
other” (Psalm 85:10). The blood of the Paschal lamb made the
Israelite
perfectly safe; we are made so by the
blood of Christ.
Ø From bondage. The
Passover and the Exodus are indissolubly united.
So in our spiritual history. When God pardons, the
bondage of Satan
is destroyed. We are no longer slaves of the devil, but
children of God.
And this
becomes manifested; justification and sanctification, joined by
God, are not
put asunder. We begin a new life; we depart from our old
master; we “spoil the
Egyptians,” (Exodus 3:22) for we bring
everything with us out of the old life that is worth
bringing; and our faces
are set towards the new Jerusalem, the everlasting home of
the
redeemed.
Jews were
exceedingly anxious to get rid of every particle of leaven (Deuteronomy
16:4); so all who can
call Christ
their Passover should search and purify their hearts.
As the Feast of
Unleavened Bread followed the slaying of the Paschal lamb, so the
unleaven of righteousness, of
godly life, should abide with all who have part in the
great Passover. This is “keeping the feast.” (v. 8) - It is
then a feast, a time of joy
to the believer, when all leaven of “malice and wickedness” (ibid) - is excluded.
The “unleavened
bread of sincerity and truth” (ibid) is
not only wholesome, it is
surprisingly sweet. The influence of Christ’s death is not only towards salvation,
but towards holiness. If we are His we must depart from evil. We must
have works
as well as
faith — the former a natural outcome of the latter. The one is not
without the
other — the Passover and unleavened bread go together. Profession by
all means,
but certainly practice as well. We must show that we are out of
a repudiation of Egyptian manners. “Christ
our Passover;” “For to me
to live
is Christ.”
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