Towards Incorruption

“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” (1 Corinthians 5:7 ASV).

— Brent Hislop

Given that throughout scripture, leaven is used as a symbol of sin, the concept of a Christian having an unleavened character would seem to suggest that the Christian leads a life free of sin. This, of course, is not the case. 1 John 1:8 says, “If we say that we have no sin, we deceive ourselves.” A Christian having an unleavened character rather speaks to a cleansing from sin through the blood of Christ (1 John 1:7), and thereafter, the continual effort to live a righteous life. This means not merely abstaining from sin but overcoming the inherent sinful propensities from within and the sinful influences from without.

The scriptures tell us to purge out the old leaven even as we are unleavened (1 Corinthians 5:7). The contextual meaning of this verse is fascinating because it speaks of purging out an individual from the fellowship who is practicing sin. The danger is that sin will contaminate others: a little leaven can leaven the entire loaf. That purging, or cleansing, was for both the well‑being of the group and for the individual’s spiritual recovery. This was happily achieved and recorded in 2 Corinthians the 2nd chapter. That is the context of the 1 Corinthians account. However, the principle of purging out leaven, or sin, casts a much broader net than the immediate context. The principle of cleansing from sin affects every aspect of the Christian’s consecrated life.

The Christian is tried, tempted, and tested for the development of the new creature. Peter tells us that we receive many varied trials and temptations that prove us (1 Peter 1:6, 7). Thus, the trial of our faith is so much more precious than gold, though it may be fiery or very intense. Deuteronomy 13:3 adds that the LORD your God proves you to know if you love him with all your heart and with all your soul. James writes, “Blessed is the man that endures the proving trials, for when he is tried, he shall receive the crown of life, which the Lord has promised to them that love him” (James 1:12).

The purging, or cleansing, of leaven (sin) is done in large part through the trials of the narrow way. God is working in us both to will and to do his good pleasure (Philippians 2:13). Sometimes God’s working in us includes chastening, correction, and scourging. Chastisements are for our development. None of this is now joyful, but, if we are rightly exercised, will afterwards yield the peaceable fruits of righteousness (Hebrews 12:5‑11). Therefore, Peter says, “Do not be surprised by the fiery trials, but rejoice inasmuch as you are partakers of Christ’s suffering; that when his glory is revealed, you may be glad with exceeding joy” (1 Peter 4:12, 13).

Jesus was “holy, harmless, undefiled and separate from sinners” (Hebrews 7:26). He did not need to be cleansed from sin by his trials, but rather he was perfected as a new creature through his sufferings and trials (Hebrews 2:10). However, for his disciples, “we have this treasure in earthen vessels” (2 Corinthians 4:7), and we continually struggle to put off the ways of the old nature, which are corrupt with selfish desires and deceit. In contrast to the deceit of the old nature, we strive to put on a new spiritual nature, to become like God in righteousness and holiness, in contrast to the old nature (Ephesians 4:22‑24).

In striving for an unleavened character, opposition comes from the three great adversaries. James enumerates them in James 3:15: (1) the world, (2) the flesh, and (3) the Devil.

The World

(1) The world contains both good and evil. Many of its allurements become a trial, as it offers good and pleasant things that, for the Christian, can be a distraction and lead one away from a consecrated life — being set apart from the world to the service of God. Romans 12:2 says we are not to be conformed to this world. The Greek word translated “conformed” means “to be formed according to a pattern or mold.” Instead, we are to be “transformed” by the renewing, or complete renovation, of our minds into the mind of Christ, as described in 1 Corinthians 2:16. Jesus said that his disciples were not of this world as he was not of this world (John 17:16). The Christian then is to be separate from the world (2 Corinthians 6:17), and not to love the world, or the things of the world (1 John 2:15).

The Christian is faced with unique challenges today. In this age of technology and information, whether through television, the internet, or other means, we can be inundated with the cares and interests of the world and be drawn in to the spirit of the world. Peter asks, Seeing that the heavens and its elements and the earth and its works are to be destroyed, “what manner of persons should we be?” (2 Peter 3:10‑14). The earth and its works represent present society and its endeavors, its organizations, including the financial and political aspects. These shall be destroyed. It therefore remains for God’s people to carefully not engage in the affairs of the world. Observe only, but do not engage. We are not to put our trust in the uncertainty of riches or the politics of the day, which can be a toxic and divisive distraction (1 Timothy 6:17).

In 2 Timothy 2:4 we are also told not to be entangled with the affairs of this life. Philippians 3:19, 20 says we are not to mind, or be engrossed in, earthly things, because our conversation, or citizenship, is in heaven. The Greek word rendered “conversation” in the King James version is politeuma and carries the thought of political affiliation. We are not to have earthly political affiliations but rather be affiliated only with heaven. The scriptures teach us to be submissive to the powers that be (Romans 13:1‑7), except where higher principles are involved (such as in Acts 4:19 and Acts 5:29). When there is a conflict, we are to obey God rather than man. However, we are not to speak evil of any man (Titus 3:2); we are to obey and honor those in authority (Titus 3:1, 1 Peter 2:17).

In the world today we find political division pulling the social order apart. We cannot allow this spirit; this divisiveness, to permeate our fellowship. James warns of the spirit of strife and divisive factions, saying it can cause confusion and disorder in our fellowship (James 3:14‑18). Instead, James encourages us to foster a spirit of peace and tolerance amongst ourselves that will encourage the greatest possible opportunity for a rich harvest of righteousness (verse 18), which is sown in peace by those that make peace.

The Flesh

(2) The Greek word used for “flesh” in James 3:15 means much more than carnally minded. It means to be naturally, or worldly, minded. Man naturally leans toward selfishness rather than sacrifice. Though a different Greek word is used in Romans 8:5‑8, the thought is similar. To mind the ways of fallen man is death, but to be spiritually minded is life and peace. In James 1:8, we are warned not to be of two minds; the Greek translated “minds” is dipsuchos, and means “of two souls,” i.e., animated by both the spirit of selfish fallen man and the spirit of the Lord. If so afflicted, he warns that such a one will be unstable and confused in all his ways.

Jesus said that if one seeks to find his life he will lose it, but he that seeks to lose his life, for Jesus’ sake, will find it (Matthew 16:24, 25). Our life’s purpose is not to find ourselves but to lose ourselves, to put off the old nature, to become like Jesus, to deny self, and to take up our cross and follow him. In Galatians 5:16, 17, Paul counsels that if we walk, if we are active and engaged in the Spirit, we will not fulfill the desires of the natural fallen man. The old nature wars against the Spirit, for these are in opposition to one another, so that we cannot do the things we want to do.

The selfishness of the old nature not only causes a great inner conflict, but can also adversely affect our fellowship. James addressed conflicts in the early church and asked a reasonable question: “But what about the feuds and struggles that exist among you — where do you suppose they come from? Can’t you see that they arise from conflicting passions within yourselves?” “You crave for something and don’t get it; you are jealous and envious of what others have got and you don’t possess it yourselves. Consequently, in your exasperated frustration, you struggle and fight with one another. You don’t get what you want because you don’t ask God for it. And when you do ask he doesn’t give it to you, for you ask in quite the wrong spirit — you want only to satisfy your own desires” (James 4:1‑3 Phillips). Although highly interpretive, this translation captures the danger of selfishness in the old nature, the flesh, with which we must continually subdue and overcome, lest it compromises the potential of our fellowship and desire to build one another up.

Your Adversary the Devil

(3) Lastly, James 3:15 warns of our adversary the Devil. In Ephesians 6:11 we are urged to put on the full armor that God supplies for us so that we will be able to stand firm against the wiles, or methods, of the Devil. The Apostle Paul adds, “we are not ignorant of his schemes” (2 Corinthians 2:11 NASB).

After forty days of fasting in the wilderness, the adversary sought to physically tempt a weakened Jesus (Matthew 4). Jesus rebuffed the adversary with God’s Word, saying, “It is written.” We must likewise remember the Lord’s promised grace to help in every time of need, and search the scriptures for the precious promises. Peter says that by these, you might be partakers of the divine nature (2 Peter 1:4).

Part of Satan’s strategy is to strike at our weak points, and to make us fearful. In both 1 Peter 5:8, 9 and James 4:7 we are told to resist the Devil and take encouragement from our strong and overcoming brethren. In resisting the Devil, he will flee, or leave us. The thought in the Greek for “resist” is “to set oneself against.” How is this done? By putting on all the armor that God provides for us, and knowing that greater is He [God] that is in you, than he [the adversary] that is in the world (1 John 4:4 NASB).

Regarding how the adversary preys on weak points and seeks to strike fear, one of the greatest devices he employs is discouragement. For one who clearly sees the majesty of Christ’s character, in contrast to his own weaknesses, it can be very easy to become discouraged and give up conquering those weaknesses. We are not unlike Ancient Israel when, poised to enter the Promised Land, was intimidated by the enemies dwelling there. Upon entering the land, Israel was told that they were to conquer the seven nations inhabiting the land (Deuteronomy 7, reiterated in Joshua 1). Both Moses and Joshua told the people not to fear because the Lord was with them and would bring them victory.

In Joshua 1:9, Israel was told to be strong and courageous, do not fear or be discouraged, for the LORD will be with you. Similarly, Jesus rebuffed the adversary in the wilderness, saying, “It is written.” The disciple must likewise remember the LORD’s promised grace to help in every time of need, and search the scriptures for the precious promises. If sought out and applied, 2 Peter 1:4 says, “by these ye might be partakers of the divine nature.”

Jesus, Our Helper

Jesus said, “Of myself, I can do nothing” (John 5:30). How much more so is this true of his disciples. In 1 John 5:4, we are told that those begotten of God overcome the world, and the victory that overcomes is faith. We are assured that the righteous may fall seven times, but by the grace of God, they rise up again (Proverbs 24:16).

The Apostle John says, “do not sin, but if we do sin we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1,2). The Greek word translated “advocate” is parakletos. It means “a helper.” Jesus is our helper, but not in the sense of going to God with each of our failings to plead on our behalf. Rather, it means that the merit of his sacrifice is applied when we sin, and acknowledge our sin and seek forgiveness. God is then faithful and just to forgive us from all unrighteousness (1 John 1:9). It is just, because the blood of Jesus cleanses us from all sin (1 John 1:7). His merit cleanses us from both the original Adamic condemnation, and the ongoing sins during our Christian walk.

Purging, or cleansing us, from leaven [sin] includes both our own continual efforts to overcome sinful propensities from within and the sinful influences from without. Through this process we remain in harmony with our heavenly Father.

1 John 3:1‑3 (ASV), “Behold what manner of love the Father hath bestowed upon us, that we should be called children of God … Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him as he is. And every one that hath this hope set on him purifieth himself [our part in the work], even as he is pure” [meaning God’s part in the work, justifying through Christ’s sacrifice], cleansed initially and continually through the blood of Christ. This is much the same thought as our theme text. Purge out the old leaven, that you may be a new lump, just as you are unleavened. For Christ our passover is sacrificed (1 Corinthians 5:7).

We are co‑laborers with God. “God is working in us, both to will and to do his good pleasure” (Philippians 2:13). It is God’s good pleasure that we develop an unleavened character to his glory and honor.