But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person.
Parallel Translations
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But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person.
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But now I write vnto you that ye company not togedder yf eny that is called a brother be a fornicator or coveteous or a worshipper of ymages ether a raylar ether a dronkard or an extorcionar: with him that is soche se that ye eate not.
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But nowe I haue written vnto you, that ye companie not together: if any that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkard, or an extortioner, with such one eate not.
Cross-references (44)
Passages linked to 1 Corinthians 5:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 16:17 Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them.
- 2 Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us.
- 2 Thessalonians 3:14 If any man doesn’t obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed.
- Matthew 18:17 If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
- 1 Corinthians 5:13 But those who are outside, God judges. “Put away the wicked man from among yourselves.”
- 2 John 1:10 If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him,
- Galatians 5:19-21 Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envy, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit God’s Kingdom.
- 1 Corinthians 5:1-10 It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that one has his father’s wife. You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you. For I most certainly, as being absent in body but present in spirit, have already, as though I were present, judged him who has done this thing. In the name of our Lord Jesus Christ, you being gathered together, and my spirit, with the power of our Lord Jesus Christ, are to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Don’t you know that a little yeast leavens the whole lump? Purge out the old yeast, that you may be a new lump, even as you are unleavened. For indeed Christ, our Passover, has been sacrificed in our place. Therefore let’s keep the feast, not with old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth. I wrote to you in my letter to have no company with sexual sinners; yet not at all meaning with the sexual sinners of this world, or with the covetous and extortionists, or with idolaters; for then you would have to leave the world.
- Revelation 21:8 But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.”
- Mark 7:21-23 For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. All these evil things come from within, and defile the man.”
- Ephesians 5:5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
- 1 Timothy 3:3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
- Revelation 22:15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
- Ezekiel 22:12 In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by oppression, and have forgotten me,” says the Lord Yahweh.
- Matthew 23:25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness.
- Luke 21:34 “So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly.
- Revelation 2:20 But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols.
- Psalms 50:16-21 But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, since you hate instruction, and throw my words behind you? When you saw a thief, you consented with him, and have participated with adulterers. “You give your mouth to evil. Your tongue frames deceit. You sit and speak against your brother. You slander your own mother’s son. You have done these things, and I kept silent. You thought that I was just like you. I will rebuke you, and accuse you in front of your eyes.
- Psalms 101:5 I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited.
- 1 Corinthians 6:10 nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
- 1 Corinthians 10:7-8 Don’t be idolaters, as some of them were. As it is written, “The people sat down to eat and drink, and rose up to play.” Let’s not commit sexual immorality, as some of them committed, and in one day twenty-three thousand fell.
- Colossians 3:5 Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry.
- 1 Thessalonians 4:3-8 For this is the will of God: your sanctification, that you abstain from sexual immorality, that each one of you know how to control his own body in sanctification and honor, not in the passion of lust, even as the Gentiles who don’t know God, that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. For God called us not for uncleanness, but in sanctification. Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
- 1 Thessalonians 5:7-8 For those who sleep, sleep in the night; and those who are drunk are drunk in the night. But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.
- Psalms 10:3 For the wicked boasts of his heart’s cravings. He blesses the greedy and condemns Yahweh.
- Matthew 24:49-51 and begins to beat his fellow servants, and eat and drink with the drunkards, the lord of that servant will come in a day when he doesn’t expect it, and in an hour when he doesn’t know it, and will cut him in pieces, and appoint his portion with the hypocrites. That is where the weeping and grinding of teeth will be.
- Luke 12:15-31 He said to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.” He spoke a parable to them, saying, “The ground of a certain rich man produced abundantly. He reasoned within himself, saying, ‘What will I do, because I don’t have room to store my crops?’ He said, ‘This is what I will do. I will pull down my barns, build bigger ones, and there I will store all my grain and my goods. I will tell my soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry.” ’ “But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’ So is he who lays up treasure for himself, and is not rich toward God.” He said to his disciples, “Therefore I tell you, don’t be anxious for your life, what you will eat, nor yet for your body, what you will wear. Life is more than food, and the body is more than clothing. Consider the ravens: they don’t sow, they don’t reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! Which of you by being anxious can add a cubit to his height? If then you aren’t able to do even the least things, why are you anxious about the rest? Consider the lilies, how they grow. They don’t toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? Don’t seek what you will eat or what you will drink; neither be anxious. For the nations of the world seek after all of these things, but your Father knows that you need these things. But seek God’s Kingdom, and all these things will be added to you.
- Luke 12:45-46 But if that servant says in his heart, ‘My lord delays his coming,’ and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, then the lord of that servant will come in a day when he isn’t expecting him, and in an hour that he doesn’t know, and will cut him in two, and place his portion with the unfaithful.
- Romans 13:13 Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy.
- 1 Corinthians 6:6 But brother goes to law with brother, and that before unbelievers!
- 1 Corinthians 8:11 And through your knowledge, he who is weak perishes, the brother for whose sake Christ died.
- 1 Corinthians 10:18-22 Consider Israel according to the flesh. Don’t those who eat the sacrifices participate in the altar? What am I saying then? That a thing sacrificed to idols is anything, or that an idol is anything? But I say that the things which the Gentiles sacrifice, they sacrifice to demons, and not to God, and I don’t desire that you would have fellowship with demons. You can’t both drink the cup of the Lord and the cup of demons. You can’t both partake of the table of the Lord and of the table of demons. Or do we provoke the Lord to jealousy? Are we stronger than he?
- 2 Corinthians 12:20-21 For I am afraid that by any means, when I come, I might find you not the way I want to, and that I might be found by you as you don’t desire, that by any means there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots, that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.
- 2 Peter 2:14-15 having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing;
- Acts 9:17 Ananias departed and entered into the house. Laying his hands on him, he said, “Brother Saul, the Lord, who appeared to you on the road by which you came, has sent me that you may receive your sight and be filled with the Holy Spirit.”
- 1 Corinthians 7:12 But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her.
- 1 Corinthians 7:15 Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace.
- 1 Corinthians 10:14 Therefore, my beloved, flee from idolatry.
- 1 Corinthians 11:21 For in your eating each one takes his own supper first. One is hungry, and another is drunken.
- Galatians 2:12 For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision.
- Ephesians 5:18 Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
- 1 Timothy 6:5 constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such.
- 1 Timothy 6:9-10 But those who are determined to be rich fall into a temptation, a snare, and many foolish and harmful lusts, such as drown men in ruin and destruction. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
- Revelation 2:14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 11. If he who is called a brother In…
11. If he who is called a brother In the Greek there is a participle without a verb. Those that view this as referring to what follows, bring out here a forced meaning, and at variance with Paul’s intention. I confess, indeed, that that is a just sentiment, and worthy of being particularly noticed — that no one can be punished by the decision of the Church, but one whose sin has become matter of notoriety; but these words of Paul cannot be made to bear that meaning. What he means, then, is this: “If any one is reckoned a brother among you, and at the same time leads a wicked life, and such as is unbecoming a Christian, keep aloof from his society.” In short, being called a brother, means here a false profession, which has no corresponding reality. Farther, he does not make a complete enumeration of crimes, but merely mentions five or six by way of example, and then afterwards, under the expression such an one, he sums up the whole; and he does not mention any but what fall under the knowledge of men. For inward impiety, and anything that is secret, does not fall within the judgment of the Church.
It is uncertain, however, what he means by an idolater For how can he be devoted to idolatry who has made a profession of Christ? Some are of opinion that there were among the Corinthians at that time some who received Christ but in half, and in the mean time were involved, nevertheless, in corrupt superstition, as the Israelites of old, and afterwards the Samaritans maintained a kind of worship of God, but at the same time polluted it with wicked superstitions. For my part, I rather understand it of those who, while they held idols in contempt, gave, nevertheless, a pretended homage to the idols, with the view of gratifying the wicked. Paul declares that such persons ought not to be tolerated in the society of Christians; and not without good reason, inasmuch as they made so little account of trampling God’s glory under foot. We must, however, observe the circumstances of the case — that, while they had a Church there, in which they might worship God in purity, and have the lawful use of the sacraments, they came into the Church in such a way as not to renounce the profane fellowship of the wicked. I make this observation, in order that no one may think that we ought to employ equally severe measures against those who, while at this day dispersed under the tyranny of the Pope, pollute themselves with many corrupt rites. These indeed, I maintain, sin generally in this respect, and they ought, I acknowledge, to be sharply dealt with, and diligently urged, that they may learn at length to consecrate themselves wholly to Christ; but I dare not go so far as to reckon them worthy of excommunication, for their case is different.
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With such an one not even to take food. In the first place, we must ascertain whether he addresses here the whole Church, or merely individuals. I answer, that this is said, indeed, to individuals, but, at the same time, it is connected with their discipline in common; for the power of excommunicating is not allowed to any individual member, but to the entire body. When, therefore, the Church has excommunicated any one, no believer ought to receive him into terms of intimacy with him; otherwise the authority of the Church would be brought into contempt, if each individual were at liberty to admit to his table those who have been excluded from the table of the Lord. By partaking of food here, is meant either living together, or familiar association in meals. For if, on going into an inn, I see one who has been excommunicated sitting at table, there is nothing to hinder me from dining with him; for I have not authority to exclude him. What Paul means is, that, in so far as it is in our power, we are to shun the society of those whom the Church has cut off from her communion.
The Roman antichrist, not content with this severity, has burst forth into interdicts, prohibiting any one from helping one that has been excommunicated to food, or fuel, or drink, or any other of the supports of life. Now, that is not strictness of discipline, but tyrannical and barbarous cruelty, that is altogether at variance with Paul’s intention. For he means not that he should be counted as an enemy, but as a brother, (2 Thessalonians 3:15;) for in putting this public mark of disgrace upon him, the intention is, that he may be filled with shame, and brought to repentance. And with this dreadful cruelty, if God is pleased to permit, do they rage even against the innocent. Now, granting that there are sometimes those who are not undeserving of this punishment, I affirm, on the other hand, that this kind of interdict is altogether unsuitable to an ecclesiastical court.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 11 But now I have written unto you not…
11 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 an one no not to eat.
Ver. 11. Not to keep company] Gr. συναναμιγνυσθαι, not to be mingled with them. The rivers of Peru, after they have run into the main sea, yea, some write twenty or thirty miles, they keep themselves unmixed with the salt water; so that a very great way within the sea men may take up as fresh water as if they were near the land. So at Belgrade in Hungary, where the Danube and Sara (two great rivers) meet, their waters mingle no more than water and oil, &c. We must so converse with the wicked, as that we commingle not by holding any needless society with such, no, not with him that is called a brother, but belies his profession. Yet still must we perform to such, though excommunicated, offices of charity, natural and civil duties, as those of parents toward their children, of children toward their parents, and the like. But come not near such stinking stuff, except ye have the wind of it.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of late there have been some disputes what eating…
Of late there have been some disputes what eating is here intended, whether at the Lord’s table, or at our common tables. Intimacy of communion is that which undoubtedly is here signified by eating; and the apostle’s meaning is, that the members of this church should forbear any unnecessary fellowship and communion with any persons that went under the name of Christians, and yet indulged themselves in any notorious and scandalous courses of life; of which he reckoneth up several sorts.
1. Unclean persons, noted for any kind of uncleanness.
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2. Covetous persons; by which he understands all such as, out of their too great love of money, either scandalously sought to add to their heap, or to detain what was others’ just due.
3. Idolaters; by which he understands such as out of fear, or to gain favour with the heathen amongst whom they lived, would frequent and perform Divine worship in the idol’s temple.
4. Railers, such as used their tongues intemperately and scandalously, to the prejudice of others’ reputation.
5. Drunkards; under which notion he comprehends all such as drank hot liquors intemperately, whether they had such an effect upon them as to deprive them of the use of their reason or not.
6. Extortioners, viz. such as, being in any place, exacted more than was their due of those that were under their power.
But yet by this interpretation the argument is not lost against eating with such at the table of the Lord, which is no more necessary communion with them, than civil eating is; for neither hath God spread that table for any such, neither ought any church to endure any such persons in its communion: nor are any Christians bound for ever to abide in the communion of that church, which shall wilfully neglect the purging out of such old leaven. Admitting this precept prohibitive of a civil intimacy with scandalous persons, though they be called brethren, it holds a fortiori, as a stronger argument against religious communion with such, in ordinances to which, apparently, they have no proximate right.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain But now have I written unto you,.... Which shows,…
But now have I written unto you,.... Which shows, that what he had written before was at another time, and in another epistle; but not that what he was now writing was different from the former, only he explains the persons of whom, and the thing about which he has before written:
not to keep company, if any man that is called a brother, be a fornicator; or if any man that is a brother is called, or named a fornicator; or covetous, or an idolater; or a railer, or a drunkard, or an extortioner, with such an one, no, not to eat. The apostle's meaning is, that in his prohibition of keeping company with men of the above character, he would be understood of such persons as were called brethren; who had been received into the church, and had been looked upon, and had professed themselves to be such; and who might be mentioned by name, as notoriously guilty of fornication, covetousness, idolatry, and extortion, mentioned in the former verse; to which are added two other sins any of them might be addicted to, as "railing" either at their fellow brethren and Christians, or others giving reproachful language to them, and fixing invidious characters on them: and "drunkenness"; living in the frequent commission of that sin, and others before spoken of; and that such persons remaining impenitent and incorrigible, still persisting, in such a vicious course of life, after due admonition given them, were not only to be removed from their religious society, from the communion of the church, and be debarred sitting down, and eating with them at the Lord's table, or at their love feasts, but also were to be denied civil conversation and familiarity with them, and even not suffered to eat common food at the same table with them: which though lawful to be used with the men of the world, yet for some reasons were not advisable to be used with such; partly for vindicating the honour of religion, and preventing the stumbling of the weak; and partly to make such offenders ashamed, and bring them to repentance. The apostle alludes to the behaviour of the Jews, either to persons that were under any pollution, as a woman in the days of her separation, when her husband , "might not eat with her" off of the same plate, nor at the same table, nor on the same cloth; nor might she drink with him, nor mix his cup for him; and the same was observed to persons that had issues on them (o): or rather to such as were under "the sentence of excommunication", and such an one was obliged to sit the distance of four cubits from others, and who might not eat nor drink with him; nor was he allowed to wash and shave himself, nor a sufficiency of food, nor any to sit with him within the space of four cubits, except those of his house (p).
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(o) Maimon. Hilch. Issure Bia, c. 11. sect. 17, 18, 19. & Tumaot Okelim, c. 16. sect. 11. & R. Abraham in ib. (p) T. Bab. Moed Katon, fol. 16. 1. & Piske Tosaph. in ib. art. 67, 68.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Who is named a brother - That is, a…
Who is named a brother - That is, a Christian; especially if a member of the same congregation. Rapacious - Guilty of oppression, extortion, or any open injustice. No, not to eat with him - Which is the lowest degree of familiarity.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 11. But now I have written] I not…
Verse 11. But now I have written] I not only write this, but I add more: if any one who is called a brother, i.e. professes the Christian religion, be a fornicator, covetous, idolater, railer, drunkard, or extortioner, not even to eat with such-have no communion with such a one, in things either sacred or civil. You may transact your worldly concerns with a person that knows not God, and makes no profession of Christianity, whatever his moral character may be; but ye must not even thus far acknowledge a man professing Christianity, who is scandalous in his conduct. Let him have this extra mark of your abhorrence of all sin; and let the world see that the Church of God does not tolerate iniquity.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain “But now.” In this Epistle. This shows that he…
“But now.” In this Epistle. This shows that he had written a former letter.
I have written to you. - Above. I have designed to give this injunction that you are to be entirely separated from one who is a professor of religion and who is guilty of these things.
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Not to keep company - To be wholly separated and withdrawn from such a person. Not to associate with him in any manner.
If any man that is called a brother - Any professing Christian; any member of the church.
Be a fornicator ... - Like him who is mentioned, 1Co 5:1.
Or an idolater - This must mean those persons who, while they professed Christianity, still attended the idol feasts, and worshipped there. Perhaps a few such may have been found who had adopted the Christian profession hypocritically.
Or a railer - A reproachful man; a man of coarse, harsh, and bitter words; a man whose characteristic it was to abuse others; to vilify their character, and wound their feelings. It is needless to say how much this is contrary to the spirit of Christianity, and to the example of the Master, “who when he was reviled, reviled not again.”
Or a drunkard - Perhaps there might have been some then in the church, as there are now, who were addicted to this vice. It has been the source of incalculable evils to the church; and the apostle, therefore, solemnly enjoins on Christians to have no fellowship with a man who is intemperate.
With such an one no not to eat - To have no contact or fellowship with him of any kind; not to do anything that would seem to acknowledge him as a brother; with such an one not even to eat at the same table. A similar course is enjoined by John; 2Jo 1:10-11. This refers to the contact of common life, and not particularly to the communion. The true Christian was wholly to disown such a person, and not to do anything that would seem to imply that he regarded him as a Christian brother. It will be seen here that the rule was much more strict in regard to one who professed to be a Christian than to those who were known and acknowledged pagans. The reasons may have been:
(1) The necessity of keeping the church pure, and of not doing anything that would seem to imply that Christians were the patrons and friends of the intemperate and the wicked.
(2) In respect to the pagan, there could be no danger of its being supposed that Christians regarded them as brethren, or showed to them any more than the ordinary civilities of life; but in regard to those who professed to be Christians, but who were drunkards, or licentious, if a man was on terms of intimacy with them, it would seem as if he acknowledged them as brethren and recognized them as Christians.
(3) This entire separation and withdrawing from all communion was necessary in these times to save the church from scandal, and from the injurious reports which were circulated. The pagan accused Christians of all manner of crime and abominations. These reports were greatly injurious to the church. But it was evident that currency and plausibility would be given to them if it was known that Christians were on terms of intimacy and good fellowship with pagans and intemperate persons. Hence, it became necessary to withdraw wholly from them to withhold even the ordinary courtesies of life; and to draw a line of total and entire separation. Whether this rule in its utmost strictness is demanded now, since the nature of Christianity is known, and since religion cannot be in “so much” danger from such reports, may be made a question. I am inclined to the opinion that the ordinary civilities of life may be shown to such persons; though certainly nothing that would seem to recognize them as Christians. But as neighbors and relatives; as those who may be in distress and want, we are assuredly not forbidden to show toward them the offices of kindness and compassion. Whitby and some others, however, understand this of the communion of the Lord’s Supper and of that only.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain But now--"Now" does not express time, but "the case…
But now--"Now" does not express time, but "the case being so," namely, that to avoid fornicators, &c., of the world, you would have to leave the world altogether, which would be absurd. So "now" is used in Heb 11:16. Thus we avoid making the apostle now retract a command which he had before given.
I have written--that is, my meaning in the letter I wrote was "not to keep company," &c.
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a brother--contrasted with a "fornicator . . . of the world" (Co1 5:10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Eph 5:3, Eph 5:5, "covetousness" is joined with "fornication": the common fount of both being "the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense" [TRENCH, Greek Synonyms of the New Testament]. Hence "idolatry" is associated with them: and the covetous man is termed an "idolater" (Num 25:1-2). The Corinthians did not fall into open idolatry, but ate things offered to idols, so making a compromise with the heathen; just as they connived at fornication. Thus this verse prepares for the precepts in Co1 8:4, &c. Compare the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel with the Midianites (Rev 2:14).
no not to eat--not to sit at the same table with such; whether at the love-feasts (agapæ) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "are not as children in one family, but like a heterogeneous crowd of strangers in an inn" [BENGEL] (compare Gal 2:12; Jo2 1:10-11).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 11. But now—In this letter written here to define…
11. But now—In this letter written here to define more clearly my former words.
Called a brother—Whom your associating with would, constructively, sanction his claim to brotherhood in the Church.
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Not to eat—In such a way as would seem to admit to the pagans of Corinth a Church association with him. This does not mean merely to refuse sacramental communion with him, but the interchange of table hospitalities; a separateness necessarily more severe in a heathen than a Christian community. The intention is not to punish him, or to make an enemy of him, or to render him miserable; but to secure the Church equally from the infection and the disgrace of his fellowship. Seneca (quoted by Wetstein) says: “It matters not so much what, as with whom, you eat and drink.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. I have written] Literally, I wrote, i.e. in…
11. I have written] Literally, I wrote, i.e. in the former Epistle.
called a brother] i.e. as being so in name only.
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an extortioner] Latin rapax, a kindred word to that used in the original. Distinct from the covetous man in that he uses force rather than fraud to deprive men of their property.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) But now I have written unto you .…
(11) But now I have written unto you . . .—i.e., “But what I meant was” that you were not to associate with a Christian guilty of these things. It may seem strange that the word “idolater” should be included in this category; for in what sense could a “brother” be a worshipper of idols? It is probable that the word “idolater” has involved in it the idea, not merely of worshipping an image, but of the sensuality which accompanied various forms of heathen worship, and of which evidently some of the Corinthian brethren were partakers. (See Eph_5:5, and Col_3:5, where “idolatry” is identified with a vice kindred to lasciviousness.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But now I have written unto you. The tense…
But now I have written unto you. The tense used is, perhaps, the epistolary aorist, and is therefore equivalent to "but now I write to you;" otherwise the sense is, "but what I meant in my letter was," etc. The position of the words rather favours this view. St. Paul expressly tells them in 1Co_10:27 that he never intended to forbid all intercourse with heathens. They were not to be "taken out of the world," but to be free from evil. (Joh_17:15) If any man that is called a brother. The word "brother" was used before the name "Christian" was accepted by the members of the Church. Or an idolater. (see 1Co_5:10 1Co_10:7, 1Co_10:14) He might call himself a Christian, and yet be in reality an idolater. (Eph_5:5; Col_3:5; Galatians 1Jn_5:21) With such a 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 agapae. But the general meaning is that of 2Th_3:6, "We command you... that ye withdraw yourselves from every brother that walketh disorderly."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 11. Now I have written unto you, etc. He…
11. Now I have written unto you, etc. He now writes and explains his meaning. Church members must not have social intercourse with one who has been a member who is guilty of the grievous sins named. Covetous. A greedy person, under the influence of passions, not only greedy for gain, but for self-indulgence. The Greek word implies this. With such a one, no, not to eat. Either at the Lord's table, or in friendly meals, which would imply a brotherly recognition.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 11-13. “But now I have written unto you not…
11-13. “But now I have written unto you not to associate with him; any one denominated a brother may be a covetous person, or a fornicator, or an idolater, or a scold, or a drunkard or an extortioner; with such an one not to eat — Take away the wicked person from you yourselves.” Here is a positive commandment for them not to associate or to eat with their old companions who are still living in sin in the dark vices here specified; at the same time commanding them to excommunicate the above mentioned incestuous man, and of course all others indulging in known sins. Suffice it to say neither that man nor any others were expelled on this occasion. Why, such was the effect of this letter, and Timothy’s preaching, and the ministry of Titus who followed, that, as we see in the second epistle, they all repented in sackcloth and ashes, good and bad down on their faces, for days and weeks mourning and crying to God for His mercy, turning the church into a Bochim of weeping; the incestuous man himself not only radically reforming and making things right as far as possible, but about to kill himself grieving, until Paul actually writes to them to stir up their Divine love in his behalf, and comfort him, “lest he may be swallowed up by excessive sorrow” (2Co 2:7).
Observe that Paul here tells them they are not to adjudicate the world, but to turn them all over to God and the Judgment Day; meanwhile they are to adjudge the church, expurgating everything which is out of harmony with the Word of God.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain but as it is, I wrote unto you not…
but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater [ Col_3:5 ], or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat . [Have no interchange of hospitality which would imply brotherly recognition, lest the church should thereby not only be disgraced, but corrupted-- 1Co_15:33 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul tells them how to treat believers in the church who refuse to be corrected for their involvement in sexual immorality and other obvious sins before others.
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anyone who is called
"anyone who calls himself"
brother
Here this means a fellow Christian, either a man or a woman.
how am I involved with judging those who are outside the church?
Paul is emphasizing that he is not the one to judge people outside the church. This can also be stated in active form. AT: "I am not the one who should judge people who do not belong to the church" (See: Rhetorical Question)
are you not to judge those who are inside the church?
Paul is scolding the Corinthians. "you should know that you are the ones who should judge those who are inside the church" (See: Rhetorical Question)
translationWords
brother
sexual immorality
false god
drunk
judge
church
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:11 Separation from a professing believer who was living…
5:11 Separation from a professing believer who was living in sin was intended to reinforce and maintain the high moral standards of the Christian community. The social pressure it exerted might also encourage repentance in an erring brother or sister (cp. 2 Thes 3:6, 14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.