1 Corinthians 5:13 gives the command to remove the evil person, directly applying to the discipline described here.

1 Corinthians 5:2 rebukes the Corinthians for not expelling the sinner, which is the immediate context for the handover here.

In 1 Corinthians 11:32, Paul explains that the Lord's temporal discipline prevents condemnation with the world, mirroring the goal here: saving the spirit through fleshly suffering.

1 Corinthians 4:21 offers the choice of discipline with a rod, relating to the severe discipline commanded here.

1 Corinthians 1:8 also looks to the 'day of our Lord Jesus Christ,' promising blamelessness—complementing the hope that discipline leads to salvation on that day.

In James 5:20, turning a sinner from error saves them from death and covers sins—directly paralleling the spirit's salvation Paul seeks through this discipline.

In 1 Timothy 1:20, Paul uses the same 'handed over to Satan' phrasing for Hymenaeus and Alexander, confirming this is his standard disciplinary practice.

In 2 Thessalonians 3:15, Paul adds to the shunning command by warning not to treat the offender as an enemy but to admonish them as a brother, showing the restorative intent behind the discipline.

In 2 Thessalonians 3:14, Paul instructs the church to avoid associating with the disobedient to shame them, parallel to the social exclusion implied in this discipline.

In 2 Corinthians 2:7, Paul urges forgiveness and comfort for the same repentant man, showing the restoration that follows the severe discipline here.

2 Corinthians 2:6 refers to the same punishment of the incestuous man, showing the discipline is sufficient and should now lead to forgiveness.

Proverbs 22:10 says drive out a mocker to end strife—directly parallels expelling the immoral man to protect the church.

Matthew 18:18 reaffirms binding/loosing authority in church discipline—Paul's action here is a specific application of that power.

Matthew 18:17 instructs treating the unrepentant as an outsider—Paul's excommunication of the immoral man follows this pattern.

Matthew 16:19 gives keys of binding and loosing—Paul exercises this authority in handing the man over to Satan for discipline.

Proverbs 23:14 says beating with a rod saves from death—parallels Paul's disciplinary destruction of the flesh to save the spirit.

Acts 26:18 describes turning from Satan's power to God, contrasting with the deliberate handover to Satan for redemptive discipline.

In Galatians 6:1, Paul calls for gentle restoration of a sinner caught in a fault, offering a milder counterpart to the severe discipline described here.

2 Peter 3:10 describes the cosmic 'day of the Lord' — the same final day when this man's spirit will be saved, showing the eschatological context.

Jude 1:23 describes snatching others from fire—parallel to saving the spirit through destruction of flesh; both use severe means for rescue.

2 Corinthians 13:2 warns Paul will not spare sinners, echoing the disciplinary action taken here.

2 Corinthians 13:10 clarifies that Paul's authority is for edification, not destruction, aligning with the purpose here to save the spirit.

In James 5:19, the goal of bringing a wandering brother back echoes the restoration aim here, though without the severe method of delivering to Satan.

In Job 2:6, God allows Satan to afflict Job but spare his life, paralleling the handover to Satan for fleshly destruction.

In 1 John 5:16, praying for a sinning brother gives life—a different approach to restoration than the severe discipline here, though both aim at reclaiming the sinner.

Philippians 1:6 shares confidence that God will complete His work until 'the day of Christ Jesus'—the same day referenced here for the sinner's salvation.