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. For what do I have to do with also judging those who are outside? Don’t you judge those who are within? But those who are outside, God judges. “Put away the wicked man from among yourselves.”
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1 Corinthians 5:11-13 sits inside this longer paragraph.
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. 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. For what do I have to do with also judging those who are outside? Don’t you judge those who are within? But those who are outside, God judges. “Put away the wicked man from among yourselves.”
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.
For what do I have to do with also judging those who are outside? Don’t you judge those who are within?
But those who are outside, God judges. “Put away the wicked man from among yourselves.”
-
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.
For what have I to do to iudge them which are with out? Do ye not iudge them that are with in?
Them that are with out God shall iudge. Put awaye from amonge you that evyll parson.
Show all 3 translations
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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.
For what haue I to doe, to iudge them also which are without? doe ye not iudge them that are within?
But God iudgeth them that are without. Put away therefore from among your selues that wicked man.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (68)
- Romans 16:17 (v11) Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you…
- 2 Thessalonians 3:6 (v11) Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion,…
- 2 Thessalonians 3:14 (v11) 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.
- Deuteronomy 17:7 (v13) The hands of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. So you shall remove the…
- Deuteronomy 13:5 (v13) That prophet, or that dreamer of dreams, shall be put to death, because he has spoken rebellion against Yahweh your God, who brought you…
Show all 67 cross-references
- Matthew 18:17 (vv11, 13) 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…
- 1 Corinthians 5:13 (v11) But those who are outside, God judges. “Put away the wicked man from among yourselves.”
- Deuteronomy 21:21 (v13) All the men of his city shall stone him to death with stones. So you shall remove the evil from among you. All Israel shall hear, and fear.
- 2 John 1:10 (v11) 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 (v11) Now the deeds of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred,…
- 1 Corinthians 5:1-10 (v11) It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that…
- Revelation 21:8 (v11) But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in…
- Deuteronomy 22:24 (v13) then you shall bring them both out to the gate of that city, and you shall stone them to death with stones; the lady, because she didn’t…
- Deuteronomy 17:12 (v13) The man who does presumptuously in not listening to the priest who stands to minister there before Yahweh your God, or to the judge, even…
- Deuteronomy 22:21-22 (v13) then they shall bring out the young lady to the door of her father’s house, and the men of her city shall stone her to death with stones,…
- Mark 4:11 (v12) He said to them, “To you is given the mystery of God’s Kingdom, but to those who are outside, all things are done in parables,
- Mark 7:21-23 (v11) For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, covetings, wickedness, deceit,…
- Ephesians 5:5 (v11) Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the…
- 1 Timothy 3:3 (v11) not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous;
- Revelation 22:15 (v11) Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
- Ezekiel 22:12 (v11) In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by…
- Matthew 23:25 (v11) “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…
- Luke 12:14 (v12) But he said to him, “Man, who made me a judge or an arbitrator over you?”
- Luke 21:34 (v11) “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…
- 1 Corinthians 5:5 (v13) 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.
- 1 Timothy 3:7 (v12) Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil.
- Revelation 2:20 (v11) But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to…
- Psalms 50:16-21 (v11) 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…
- Psalms 101:5 (v11) I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited.
- Ecclesiastes 9:18 (v13) Wisdom is better than weapons of war; but one sinner destroys much good.
- 1 Corinthians 5:1 (v13) It is actually reported that there is sexual immorality among you, and such sexual immorality as is not even named among the Gentiles, that…
- 1 Corinthians 5:3-5 (v12) 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…
- 1 Corinthians 5:7 (v13) 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…
- 1 Corinthians 6:10 (v11) nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
- 1 Corinthians 10:7-8 (v11) 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…
- Colossians 3:5 (v11) Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and…
- 1 Thessalonians 4:3-8 (v11) 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…
- 1 Thessalonians 5:7-8 (v11) 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,…
- 2 Peter 2:9 (v13) the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment,
- Psalms 10:3 (v11) For the wicked boasts of his heart’s cravings. He blesses the greedy and condemns Yahweh.
- Matthew 24:49-51 (v11) 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…
- Luke 12:15-31 (v11) 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…
- Luke 12:45-46 (v11) 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…
- Romans 2:16 (v13) in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.
- Romans 13:13 (v11) 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…
- 1 Corinthians 6:1-5 (v12) Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? Don’t you know that the…
- 1 Corinthians 6:6 (v11) But brother goes to law with brother, and that before unbelievers!
- 1 Corinthians 8:11 (v11) And through your knowledge, he who is weak perishes, the brother for whose sake Christ died.
- 1 Corinthians 10:18-22 (v11) 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…
- 2 Corinthians 12:20-21 (v11) 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…
- Colossians 4:5 (v12) Walk in wisdom toward those who are outside, redeeming the time.
- 1 Thessalonians 4:12 (v12) that you may walk properly toward those who are outside, and may have need of nothing.
- 2 Peter 2:14-15 (v11) having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing;…
- Psalms 50:6 (v13) The heavens shall declare his righteousness, for God himself is judge.
- John 18:36 (v12) Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be…
- Acts 9:17 (v11) 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…
- Acts 17:31 (v13) because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; of which he has given…
- 1 Corinthians 7:12 (v11) 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 (v11) 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…
- 1 Corinthians 10:14 (v11) Therefore, my beloved, flee from idolatry.
- 1 Corinthians 11:21 (v11) For in your eating each one takes his own supper first. One is hungry, and another is drunken.
- Galatians 2:12 (v11) 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…
- Ephesians 5:18 (v11) Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
- 1 Timothy 6:5 (v11) constant friction of people of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself…
- 1 Timothy 6:9-10 (v11) 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…
- Hebrews 13:4 (v13) Let marriage be held in honor among all, and let the bed be undefiled; but God will judge the sexually immoral and adulterers.
- Revelation 2:14 (v11) 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…
67 distinct cross-references across this passage (68 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (22 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv11–13 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.
Geneva Bible translators 1599 · Public Domain On v12 Such as are false brethren, ought to be cast…
Such as are false brethren, ought to be cast out of the Congregation: as for them which are without, they must be left to the judgment of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–13 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 On vv11–13 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.
William Burkitt 1703 · Public Domain On v12 As if the apostle had said, "My jurisdiction extendeth…
As if the apostle had said, "My jurisdiction extendeth not to the heathens, I have nothing to do to judge and censure them that are without the church: but such as are within the pale of the church, your own members, who own your jurisdiction, these you have an undoubted right and power to judge, leaving the other to the judgment of God: therefore I advise, nay, charge you, to put away from yourselves that wicked and incestuous person, by excommunicating and banishing him from your communion."
As banishment is a civil excommunication, so excommunication is a spiritual banishment: magistrates must drive malefactors out of civil societies, and church officers must expel enormous offenders out of their religious societies; for they who are unfit for civil converse, are much more unfit for spiritual communion.
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The last words, Therefore put away from among yourselves that wicked person, help us clearly to understand the former precept, 1Co 5:7. Purge out the old leaven, &c that they are not in their first and proper sense to be interpreted of particular persons purging out their lusts, and mortifying their corruptions, though that be a very necessary duty; but it is to be understood of every Christian church’s duty to pruge out from among them all flagitious and enormous offenders.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–13 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 On vv11–13 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 On vv11–12 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.
Joseph Benson 1811 · Public Domain On v12 1Co 5:12-13. For, &c. — I speak of Christians…
1Co 5:12-13. For, &c. — I speak of Christians only: for what have I to do to judge them that are without — Namely, heathen: do not ye judge them that are within? — Ye, as well as I, judge those of your own community: them that are without, God judgeth — The passing sentence on these God hath reserved to himself, and they shall not go unpunished, though they fall not under your censure. Therefore — In consideration of this, both in one view and the other, let it be your immediate care, as you regard the peace of the church, and the safety of your own souls; to put away from among yourselves — Speedily, and with all due solemnity; that wicked person — Whom I have mentioned, and any others, whose characters may, like his, be scandalous and infections. The apostle is thought, by some, to have written this, and the preceding verse, to show the Corinthians the reason why, after commanding them to pass so severe a sentence on the man, he said nothing to them concerning the woman, who was guilty with him. The discipline of the church was not to be exercised on persons out of it. Hence it appears that this woman was a heathen.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–13 “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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–13 To judge them that are without. Those who are…
To judge them that are without. Those who are said by the apostle to be without, are those who have never been converted to the faith, and therefore are not within the jurisdiction of the Church.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–13 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 On vv11–13 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 On vv11–12 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 On vv11–13 (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 On vv11–13 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.
The Biblical Illustrator 1887 · Public Domain On v12 For what have I to do to Judge them…
1Co_5:12-13
For what have I to do to Judge them also that are without?
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Without and within
I. Those without.
1. Have no share in Church privileges.
2. Are exempt from Church jurisdiction.
3. Are liable to the judgment of God.
II. Those within.
1. May be unworthy of fellowship.
2. Are subject to discipline.
3. Must be excluded when their wickedness is proven. (J. Lyth, D. D.)
The judgment of God and the judgment of the Church
1. The one is limited, the other universal.
2. The one is partial, the other absolute.
3. The one is disciplinary, the other infallible.
4. The one is provisional, the other will be final.
5. The effects of the one are temporary, of the other eternal. (J. Lyth, D. D.)
Limitations of apostolic discipline
1. Even in that age of Divine intuitions and preternatural visitations Paul limits the subjects of expulsion from the Christian society to gross and definite vices. No encouragement is given to pry into the secret state of the heart and conscience, or to denounce mere errors of opinion or judgment.
2. Even when insisting most strongly on entire separation from heathen vices, he still allows unrestricted social intercourse with the heathen. He forbears to push his principle to an utopian extravagance: he acknowledges the impracticability of entire separation as a decisive reason against it, and regards the ultimate solution of the problem as belonging not to man, but to God.
3. Whilst strongly condemning the Christian quarrels as in themselves unchristian (chap 6.) he yet does not leave them without a remedy, and so drive them to the objectionable course of going before heathen judges. He recognises the fact, and appeals to their own self- respect to induce them to appoint judges of their own, thus giving the first apostolic sanction to Christian courts of law; in other words, departing from the highest ideal of a Christian Church in order to secure the purity of its actual condition.
4. He lays down the general truth that between all other outward acts and the sin of sensuality there is an essential difference; that the liberty which Christianity concedes to the former, it altogether withholds from the latter; that those sins are utterly inconsistent not merely with any particular relation existing between Christianity and heathenism, but with the very idea of Christianity itself. (Dean Stanley.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv11–13 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 On v11 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 On vv11–13 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 On v11 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 On vv11–12 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.