1 Coríntios 5:4,5

In the name of our Lord Jesus Christ.... and my spirit. — These two verses contain the apostolic sentence on the offender, and may read thus: “I have already myself decided, in the name of our Lord Jesus, you being gathered together, and my spirit (as in 1 Coríntios 5:3), in the power of our Lord Jesus, to deliver such a one,” &c.

The opening words are probably the form used in all public acts of the Church as a body, and “the power of our Lord Jesus” refers to that continual presence which Christ had promised His Church, and particular power which He had delegated to the Apostles to punish (Mateus 16:19; Mateus 18:18; Mateus 18:20; Mateus 28:20). In this sentence we recognise, not merely a formal excommunication from church-fellowship, but a more severe punishment, which could only be inflicted by apostolic authority and power. Satan was regarded as the origin of all physical evil — hence the afflicted woman, in Lucas 13:16, is spoken of as one “whom Satan hath bound these eighteen years.” St. Paul’s own bodily suffering is a “messenger of Satan” (2 Coríntios 12:7). The blindness of Elymas (Atos 13:8), and the death of Ananias and Sapphira (Atos 5:5), are instances of the infliction of bodily-suffering by the Apostles. The deliverance of an offender unto Satan would therefore mean the expulsion of such a one from the Christian communion, and if that failed the actual infliction of some bodily suffering such as would destroy the flesh (not the body, but the flesh, the source and origin of the evil). Explicit directions for the excommunication by the Church of an offender, are given in 1 Coríntios 7, but there is no direct instruction to inflict the further punishment spoken of here. It is, indeed, probable that the lesser punishment had the desired effect (see Note on 2 Coríntios 2:6), and we subsequently find St. Paul pleading for the loving re-admission of the offender into all the privileges of Christian communion.