I wrote to you in my letter to have no company with sexual sinners;
Parallel Translations
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I wrote to you in my letter to have no company with sexual sinners;
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I wrote vnto you in a pistle that ye shuld not company with fornicatours.
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I wrote vnto you in an Epistle, that ye should not companie together with fornicatours,
Cross-references (8)
Passages linked to 1 Corinthians 5:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ephesians 5:11 Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
- 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.
- 2 Corinthians 6:14 Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness?
- 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.
- Proverbs 9:6 Leave your simple ways, and live. Walk in the way of understanding.”
- 1 Corinthians 5:2 You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you.
- 1 Corinthians 5:7 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.
- Psalms 1:1-2 Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but his delight is in Yahweh’s law. On his law he meditates day and night.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 9. I wrote to you in an epistle. The…
9. I wrote to you in an epistle. The epistle of which he speaks is not at this day extant. Nor is there any doubt that many others are lost. It is enough, however, that those have been preserved to us which the Lord foresaw would suffice. But this passage, in consequence of its obscurity, has been twisted to a variety of interpretations, which I do not think it necessary for me to take up time in setting aside, but will simply bring forward what appears to me to be its true meaning. He reminds the Corinthians of what he had already enjoined upon them — that they should refrain from intercourse with the wicked. For the word rendered to keep company with, means to be on terms of familiarity with any one, and to be in habits of close intimacy with him. Now, his reminding them of this tends to expose their remissness, inasmuch as they had been admonished, and yet had remained inactive.
He adds an exception, that they may the better understand that this refers particularly to those that belong to the Church, as they did not require to be admonished to avoid the society of the world. In short, then, he prohibits the Corinthians from holding intercourse with those who, while professing to be believers, do, nevertheless, live wickedly and to the dishonor of God. “Let all that wish to be reckoned brethren, either live holily and becomingly, or be excommunicated from the society of the pious, and let all the good refrain from intercourse and familiarity with them. It were superfluous to speak as to the openly wicked, for you ought of your own accord to shun them, without any admonition from me.” This exception, however, increases the criminality of remissness, inasmuch as they cherished in the bosom of the Church an openly wicked person; for it is more disgraceful to neglect those of your own household than to neglect strangers.
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 Now he speaketh more generally; and that which he…
Now he speaketh more generally; and that which he spake before of the incestuous person, he showeth that it pertaineth to others, which are known to be wicked, and such as through their naughty life are a slander to the Church, which ought also by lawful order be cast out of the community of the Church. And making mention of eating meat, either he meaneth those feasts of love whereat the Supper of the Lord was received, or else their common usage and manner of life which is rightly to be taken, lest any man should think that either matrimony were broken by excommunication, or such duties hindered and cut off thereby, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbor to neighbor, to win one another to God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 I wrote unto you in an epistle not…
9 I wrote unto you in an epistle not to company with fornicators:
Ver. 9. Not to company with fornicators] Dion Chrysostom saith, that Corinth was the most luxurious and lascivious city in the world, πολιν επαφροδιτατην. Strabo saith, that Venus had a most stately temple there, that was kept by more than a thousand beautiful courtesans. Another saith, that it was the brothel house of Greece, and a most filthy market town of abominable lusts. (Molin.) Cicero indeed calleth it lumen Groeciae, the light or eye of Greece. It might be so in some respects. But surely this sin was no small snuff in this light, but a blemish in this eye.
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 It should seem that Paul had wrote so in…
It should seem that Paul had wrote so in some former epistle which he had directed to this church, which is lost; for we must think that Paul wrote more epistles to the several churches than those left us upon record in holy writ (yet so as not to undermine the perfection of the Holy Scriptures). By
fornicators are meant any sorts of unclean persons known to them; and the keeping company with them, which the apostle had prohibited to the Corinthians, was not a mere fellowship with them in their works of darkness, but any intimacy of communion with any such persons.
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 Here our apostle tells them, that he had written…
Here our apostle tells them, that he had written to them in this, or some other epistle, before he was fully acquainted with their affairs, not to company with fornicators; that is, to shun all intimacy and familiarity with infidels: but he did not mean or intend that they should have no converse or commerce with them, because they lived among unbelievers, and could not go out of the world.
But now since he heard of the miscarriage of this incestuous person, who was certainly a Christian, and probably a doctor or teacher among them, he warns them to avoid all brotherly intimacy and familiarity with scandalous Christians, lest the church be thought to favour such: With such an one, says he, no, not to eat; admit not such to your own table, much less to Christ’s.
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Learn from hence, 1. That all necessary society, and intimate familiarity with scandalous professors, ought to be avoided, that religion may not be thought to favour them, and the church may not suffer by them.
Learn, 2. That as it ought to be the church’s care to purge out such, and separate them from her communion; so is it every private Christian’s duty to avoid that familiarity with them which is in their power, even that which lieth in friendly eating with them.
Learn, 3. If civil eating with scandalous professors of religion be forbidden at our own table, much less ought any church to permit and suffer them a religious eating at the Lord’s table, which was never spread for such guests.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here the apostle advises them to shun the company…
Here the apostle advises them to shun the company and converse of scandalous professors. Consider,
I. The advice itself: I wrote to you in a letter not to company with fornicators, Co1 5:9. Some think this was an epistle written to them before, which is lost. Yet we have lost nothing by it, the Christian revelation being entire in those books of scripture which have come down to us, which are all that were intended by God for the general use of Christians, or he could and would in his providence have preserved more of the writings of inspired men. Some think it is to be understood of this very epistle, that he had written this advice before he had full information of their whole case, but thought it needful now to be more particular. And therefore on this occasion he tells them that if any man called a brother, any one professing Christianity, and being a member of a Christian church, were a fornicator, or covetous, or an idolater, or a railer, that they should not keep company with him, nor so much as eat with such a one. They were to avoid all familiarity with him; they were to have no commerce with him; they were to have no commerce with him: but, that they might shame him, and bring him to repentance, must disclaim and shun him. Note, Christians are to avoid the familiar conversation of fellow-christians that are notoriously wicked, and under just censure for their flagitious practices. Such disgrace the Christian name. They may call themselves brethren in Christ, but they are not Christian brethren. They are only fit companions for the brethren in iniquity; and to such company they should be left, till they mend their ways and doings.
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II. How he limits this advice. He does not forbid the Christians the like commerce with scandalously wicked heathens. He does not forbid their eating nor conversing with the fornicators of this world, etc. They know no better. They profess no better. The gods they serve, and the worship they render to many of them, countenance such wickedness. "You must needs go out of the world if you will have no conversation with such men. Your Gentile neighbours are generally vicious and profane; and it is impossible, as long as you are in the world, and have any worldly business to do, but you must fall into their company. This cannot be wholly avoided." Note, Christians may and ought to testify more respect to loose worldlings than to loose Christians. This seems a paradox. Why should we shun the company of a profane or loose Christian, rather than that of a profane or loose heathen?
III. The reason of this limitation is here assigned. It is impossible the one should be avoided. Christians must have gone out of the world to avoid the company of loose heathens. But this was impossible, as long as they had business in the world. While they are minding their duty, and doing their proper business, God can and will preserve them from contagion. Besides, they carry an antidote against the infection of their bad example, and are naturally upon their guard. They are apt to have a horror at their wicked practices. But the dread of sin wears off by familiar converse with wicked Christians. Our own safety and preservation are a reason of this difference. But, besides, heathens were such as Christians had nothing to do to judge and censure, and avoid upon a censure passed; for they are without (Co1 5:12), and must be left to God's judgment, Co1 5:13. But, as to members of the church, they are within, are professedly bound by the laws and rules of Christianity, and not only liable to the judgment of God, but to the censures of those who are set over them, and the fellow-members of the same body, when they transgress those rules. Every Christian is bound to judge them unfit for communion and familiar converse. They are to be punished, by having this mark of disgrace put upon them, that they may be shamed, and, if possible, reclaimed thereby: and the more because the sins of such much more dishonour God than the sins of the openly wicked and profane can do. The church therefore is obliged to clear herself from all confederacy with them, or connivance at them, and to bear testimony against their wicked practices. Note, Though the church has nothing to do with those without, it must endeavour to keep clear of the guilt and reproach of those within.
IV. How he applies the argument to the case before him: "Therefore put away from among yourselves that wicked person, Co1 5:13. Cast him out of your fellowship, and avoid his conversation."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain I wrote unto you in an epistle,..... Not in…
I wrote unto you in an epistle,..... Not in this same epistle, and in Co1 5:2 as some think; for what is here observed is not written in either of those verses, but in some other epistle he had sent them before, as is clear from Co1 5:11 which either came not to hand, or else was neglected by them; and so what he here says may be considered as a reproof to them, for taking no notice of his advice; but continuing to show respect to the incestuous person, though he in a former epistle had advised them to the contrary: no doubt the apostle wrote other epistles to the Corinthians, besides those that are in being; see Co2 10:10 nor does such a supposition at all detract from the perfection of Scripture; for not all that were written by him were by divine inspiration; and as many as were so, and were necessary for the perfection of the canon of Scripture, and to instruct us in the whole counsel of God, have been preserved; nor is this any contradiction to this epistle's being his first to this church; for though it might not be his first to them, yet it is the first to them extant with us, and therefore so called: what he had written to them in another epistle was not
to company with fornicators; which he had not so fully explained, neither what fornicators he meant, nor what by keeping company with them; he therefore in this distinguishes upon the former, and enlarges his sense of the latter; declaring that they were not so much as to eat with such persons; which shows, that this prohibition does not regard unclean copulation, or a joining with them in the sin of fornication, they had been used to in a state of unregeneracy, for some sort of companying with fornicators is allowed of in the next verse; whereas no degree of a sinful mixture with them would ever be tolerated: but that it is to be understood of a civil society and familiar conversation with them; which might bring a reproach upon religion, be a stumbling to weak Christians, and be of dangerous consequence to themselves and others; who hereby might be allured and drawn by their example into the commission of the same sinful practices. The apostle seems to allude to the customs and usages of the Jews, who abstained from all civil commerce and familiar acquaintance with unbelievers. They say,
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"that everyone that does not study in the law, , "it is forbidden to come near him, and to exercise merchandise with him, and much less to walk with him in the way", because there is no faith in him (m).''
(m) Zohar in Lev. fol. 33. 2.
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 I wrote to you in a former epistle -…
I wrote to you in a former epistle - And, doubtless, both St. Paul and the other apostles wrote many things which are not extant now. Not to converse - Familiarly; not to contract any intimacy or acquaintance with them, more than is absolutely necessary.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. I wrote unto you in an epistle]…
Verse 9. I wrote unto you in an epistle] The wisest and best skilled in Biblical criticism agree that the apostle does not refer to any other epistle than this; and that he speaks here of some general directions which he had given in the foregoing part of it; but which he had now in some measure changed and greatly strengthened, as we see from 1Co 5:11. The words εγραψα εν τη επιστολη may be translated, I HAD written to you in THIS EPISTLE; for there are many instances in the New Testament where the aorist, which is here used, and which is a sort of indefinite tense, is used for the perfect and the plusquam-perfect. Dr. Whitby produces several proofs of this, and contends that the conclusion drawn by some, viz. that it refers to some epistle that is lost, is not legitimately drawn from any premises which either this text or antiquity affords. The principal evidence against this is 2Co 7:8, where εν τη επιστολη, the same words as above, appear to refer to this first epistle. Possibly the apostle may refer to an epistle which he had written though not sent; for, on receiving farther information from Stephanas, Fortunatus, and Achaicus, relative to the state of the Corinthian Church, he suppressed that, and wrote this, in which he considers the subject much more at large. See Dr. Lightfoot.
Not to company with fornicators] With which, as we have already seen, Corinth abounded. It was not only the grand sin, but staple, of the place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 5:9-11. I wrote to you in a former…
1Co 5:9-11. I wrote to you in a former epistle — Doubtless both Paul and the other apostles wrote many things which are not extant now; not to company — Μη συναναμιγνυσθαι, not to be intermixed, not to associate with fornicators, and such scandalous sinners; not to contract any intimacy or acquaintance with them, more than is absolutely necessary. Yet not altogether — I did not mean thereby that ye should altogether refrain from conversing with heathen, who are guilty of that sin, or others equally heinous; or with the covetous, or extortioners, or idolaters — Sinners against themselves, their neighbour, and God. For then must ye needs go out of the world — Then all civil commerce must cease, the citizens of Corinth being generally such. So that going out of the world, which some account a perfection, Paul accounts an utter absurdity. But now I have written unto you — Now I explain my mind more fully, that I meant it of persons professing Christianity: not to keep company — To abstain from ordinary, familiar, unnecessary converse with them. If any man that is called a brother — A Christian, and a member of your church; be a fornicator, &c., with such a one, no not to eat — Which is the lowest degree of familiarity. The sense of this is, that a conscientious Christian should choose, as far as he can, the company, intercourse, and familiarity of good men, and such as fear God; and avoid, as far as his necessary affairs will permit, the conversation and fellowship of such as Paul here describes. This is a thing (what decay soever of public discipline there may be) in each particular Christian’s power.
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 I wrote unto you - I have written ἔγραψα…
I wrote unto you - I have written ἔγραψα egrapsa. This word may either refer to this Epistle, or to some former epistle. It simply denotes that he had written to them, but whether in the former part of this, or in some former epistle which is now lost, cannot be determined by the use of this word.
In an epistle - ἐν τῇ ἐπιστολῇ en tē epistolē. There has been considerable diversity of opinion in regard to this expression. A large number of commentators as Chrysostom, Theodoret, Oecumenius, most of the Latin commentators, and nearly all the Dutch commentators suppose that this refers to the same Epistle (our 1 Corinthians), and that the apostle means to say that in the former part of this Epistle 1Co 5:2 he had given them this direction. And in support of this interpretation they say that τῇ tē here is used for ταυτῇ tautē, and appeal to the kindred passages in Rom 16:2; Col 4:6; 1Th 5:27; 2Th 3:3-4. Many others - as Grotius, Doddridge, Rosenmuller, etc. - suppose it to refer to some other epistle which is now lost, and which had been sent to them before their messengers had reached him. This Epistle might have been very brief, and might have contained little more than this direction. That this is the correct opinion, may appear from the following considerations, namely:
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(1) It is the natural and obvious interpretation - one that would strike the great mass of people. It is just such an expression as Paul would have used on the supposition that he had written a previous epistle.
(2) It is the very expression which he uses in 2Co 7:8, where he is referring to this Epistle as one which he had sent to them.
(3) It is not true that Paul had in any former part of this Epistle given this direction. He had commanded them to remove an incestuous person, and such a command might seem to imply that they ought not to keep company with such a person; but it was not a general command not to have contact with them.
(4) It is altogether probable that Paul would write more letters than we have preserved. We have but fourteen of his remaining. Yet he labored many years; founded many churches; and had frequent occasion to write to them.
(5) We know that a number of books have been lost which were either inspired or which were regarded as of authority by inspired men. Thus, the books of Jasher, of Iddo the seer, etc., are referred to in the Old Testament, and there is no improbability that similar instances may have occurred in regard to the writers of the New Testament.
(6) In 1Co 5:11, he expressly makes a distinction between the Epistle which he was then writing and the former one. “But now,” that is, in this Epistle, “I have written (ἔγραψα egrapsa) to you,” etc. an expression which he would not use if 1Co 5:9, referred to the same epistle. These considerations seem to me to be unanswerable, and to prove that Paul had sent another epistle to them in which he had given this direction.
(7) This opinion accords with that of a very large number of commentators. As an instance, Calvin says, “The Epistle of which he here speaks, is not now extant. Nor is it to be doubted that many others have perished; but it is sufficient that these survive to us which the Lord saw to be needful.” If it be objected that this may affect the doctrine of the inspiration of the New Testament, since it is not to be supposed that God would suffer the writings of inspired men to be lost, we may reply:
(a) That there is no evidence that these were inspired. Paul often makes a distinction in regard to his own words and doctrines, as inspired or uninspired (see 1 Cor. 7); and the same thing may have occurred in his writings.
(b) This does not affect the inspiration of the books which remain, even on the supposition that those which were lost were inspired. It does not prove that these are not from God. If a man loses a guinea it does not prove that those which he has not lost are counterfeit or worthless.
(c) If inspired, they may have answered the purpose which was designed by their inspiration - and then have been suffered to be lost - as all inspired books will be destroyed at the end of the world.
(d) It is to be remembered that a large part of the discourses of the inspired apostles, and even the Saviour himself Joh 21:25, have been lost. And why should it be deemed any more wonderful that inspired books should be lost than inspired oral teaching? Why more wonderful that a brief letter of Paul should be destroyed than that numerous discourses of him “who spake as never man spake,” should be lost to the world?
(e) We should be thankful for the books that remain, and we may be assured that all the truth that is needful for our salvation has been preserved and is in our bands. That any inspired hooks have been preserved amidst the efforts which have been made to destroy them all, is more a matter of wonder than that a few have been lost, and should rather lead us to gratitude that we have them than to grief that a few, probably relating to local and comparatively unimportant matters, have been destroyed.
Not to company ... - Not to associate with; see Eph 5:11; 2Th 3:14. This, it seems, was a general direction on the subject. It referred to all who had this character. But the direction which he now 1Co 5:11 proceeds to give, relates to a different matter - the proper degree of contact with those who were “in the church.”
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 I wrote to you in an epistle. If he…
I wrote to you in an epistle. If he does not mean what he has said already in this epistle, it must have been in some other, which he had written to them before, (as some conjecture) and which is not now extant. --- Now to keep company with fornicators, nor with such like public scandalous sinners, not so much as to eat with them. But you must take notice, that I mean, when they are brethren, or Christians, not when they are infidels, for this cannot be avoided, especially by those who are to labour to convert them. This admonition of the apostle, shews us how much such persons are to blame, who by their carriage encourage, applaud, and are delighted with wicked company. Them who are without the pale and fold of the Church, the apostle leaves to the great judge of the living and the dead. (Witham)
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 I wrote . . . in an epistle--rather, "in…
I wrote . . . in an epistle--rather, "in the Epistle": a former one not now extant. That Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or, the) epistle," could not have been added if he meant, "I have just written" (Co2 10:10). "His letters" (plural; not applying to merely one) confirm this. Co2 7:8 also refers to our first Epistle, just as here a former letter is referred to by the same phrase. Paul probably wrote a former brief reply to inquiries of the Corinthians: our first Epistle, as it enters more fully into the same subject, has superseded the former, which the Holy Spirit did not design for the guidance of the Church in general, and which therefore has not been preserved. See my Introduction.
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 c. Separateness must be from evildoers in the Church—where…
c. Separateness must be from evildoers in the Church—where it must be rigid—rather than from those without, over whom Church discipline has no authority, 1Co_5:9-13.
9. I wrote—In a former epistle not now extant. Note on Act_19:12. A respectable minority of commentators doubt the reality of this former epistle. They argue, 1. The words an epistle (literally, in the Greek, the epistle) might be rendered this epistle; and that the reference might be to 1Co_5:1-5. But this reference we think to be scarcely admissible. 2. It is not to be supposed that an apostolic epistle, a part of the sacred canon, would be lost. But we have no reason to suppose that Paul and the other apostles wrote no more letters than we now have in the New Testament. See note at close of preceding chapter.
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 9–13. Application of the same principle to offenders generally
9–13. Application of the same principle to offenders generally
9. I wrote unto you in an epistle not to company with fornicators] From the particular case, and the reflections it suggested, we now come to general rules of conduct on this subject. The Apostle would not have his converts flee from the world, as so many did in later ages, but remain in it and leaven it. This course must bring them into contact with many ungodly men, whose evil example they must not follow, but whom they cannot altogether avoid, unless they would retire altogether from the active business of life. But if any member of the Church bring dishonour on the Christian name by such sins as those which are named, the Christian is bound to shew his sense of such flagrant inconsistency and hypocrisy, by refusing even to sit down to a meal with him. It is not difficult to follow the spirit of such an exhortation now, though it may be impossible to observe its letter. We cannot help meeting men of depraved morals and irreligious lives in business or in general society; we can, nay we must, refrain from making such persons our associates and intimates.
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in an epistle] The Greek has the Epistle, and as in 2Co_7:8 the same words are used in reference to this Epistle, it has been concluded that mention is here made of a former Epistle which is now lost. Estius calls attention to the fact that in 2Co_10:10 St Paul speaks of his ‘letters’ as though he had written more than one to the Corinthian Church. It is not probable that all St Paul’s letters have come down to us, and therefore we may conclude, with the majority of commentators, that the reference is to an Epistle no longer extant.
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 (9) I wrote unto you in an epistle.—These words…
(9) I wrote unto you in an epistle.—These words have given rise to some controversy as to whether the Apostle here refers to some former Epistle addressed to the Corinthian Church, and which has not been preserved, or whether the reference is not to this Epistle itself. It has been suggested by some who adopt the latter view that these words may have been added as an interpolation after the completion of the Epistle, and be intended to intensify the remarks made by the Apostle on this subject in 1Co_5:6-8; 1Co_6:9-20. Such an interpretation, however, seems rather strained. It is more natural to suppose that the reference is to an Epistle written to the Corinthians, probably from Ephesus, after a visit paid to Corinth of which we have no record, for in 2Co_12:14; 2Co_13:1, we read of a third visit being contemplated, whereas only one previous one is recorded. (See also Introduction.) The condition of the Church which caused the Apostle that “heaviness,” which he connects with this visit in 2Co_2:1, would naturally have given rise to an Epistle containing the kind of direction here referred to.
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 Vers. 9-13. Correction of a mistaken inference which they…
Vers. 9-13. Correction of a mistaken inference which they had deduced from a former letter of St. Paul"s.
In an Epistle; rather, in the Epistle; in some former letter to the Church, which is no longer extant. (comp 2Co_10:10) The attempt to get rid of so plain a statement, in the supposed interests of some superstitious notion that every line which an apostle wrote to a Church must necessarily have been inspired and infallible, is at once unscriptural and grossly superstitious. The notion that "the Epistle" intended is this Epistle is an absurdity invented in the interests of the same fiction. The only hypothesis which could give the least plausibility to such a view is that which makes this paragraph a postscript or marginal addition after the letter was finished; but there is little or nothing in favour of such a view. Not to company with. The Greek word is rather stronger: not to be mingled up among. (comp 2Th_3:14) The spirit of the injunction is repeated in Eph_5:11, "Have no fellowship with the unfruitful works of darkness, but rather reprove them.
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Vers. 9-11.
The limits of fellowship.
man liveth unto himself." Attempts have been made to build a science of human nature and a scheme of human life upon the foundation of the individual existence, but such attempts have failed. Man is born into society and lives in society, and is inexplicable apart from society. For good or for evil we are with one another. "As iron sharpeneth iron, so a man sharpeneth the countenance of his friend;" "Evil communications corrupt good manners; He that walketh with wise men shall be wise.
I CHRISTIANS ARE NOT LIMITED TO THE SOCIETY OF THEIR FELLOW CHRISTIANS. St. Paul possessed no small measure of what has been humorously called "sanctified common sense." He saw clearly and at once that if a man set out with the determination to have no intercourse with those of different principles and sentiments from himself, he would be driven in consistency to "go out of the world." So far from forbidding such intercourse, he permitted it, and even in some instances encouraged it.
1. The example of the Lord Jesus and of his apostles sanctions intercourse with general society. Jesus talked with persons of all sorts and conditions, accepted invitations to the houses of strangers, and even of enemies. And we find the apostles seeking introduction to Jews and Gentiles, to the virtuous and the vicious.
2. Such conduct exercises a power of attraction over all who are affected by it. The assumption of superior sanctity repels, whilst the kindly sympathy of neighbourhood, the good offices of social life, may lead to a desire to know and enjoy the blessings of the gospel.
3. Opportunities occur in social intercourse for introducing, either directly or indirectly, the truths of religion. It is not always the public proclamation of the truth which reaches the heart of the careless and ungodly. "A word spoken in season, how good it is!" Many have had reason for lifelong gratitude towards such as have in a casual way taken advantage of the opportunity to commend the gospel to their souls.
II CHRISTIANS ARE RESTRAINED FROM FREE INTERCOURSE WITH FELLOW PROFESSORS WHOSE CONDUCT IS UNWORTHY OF THE NAME THEY BEAR.
1. It must not be supposed that we are confined to the fellowship of those whose character is mature and blameless. This would be to set up in the Church an aristocracy of the worst kind.
2. Those whose company is forbidden are such as, by manifest and flagrant violation of the moral law, prove the utter insincerity of their profession to be followers of Christ.
3. The reasons for this prohibition are obvious.
(1) It Could scarcely be other than injurious to our own moral nature to be intimate with those whose life belies their creed, whose hypocrisy is unmistakable.
(2) Such intimacy would be interpreted by the world as meaning that in our esteem it is of little consequence what a man is, if he only professes to be Christ"s.
(3) And there can be no question that to cultivate the friendship of a hypocrite would tend to encourage him in his sinful course; whilst to withdraw from his society might lead him to repentance. T.
Vers. 9-13.
Converse with the ungodly.
I IN OUR ORDINARY LIFE WE MUST ASSOCIATE MORE OR LESS WITH THE IMPURE AND GODLESS. Our legitimate business leads us among such, our duties as citizens and subjects as well. If we kept ourselves entirely apart, we should have "to go out of the world.
1. Christianity is not designed to drive us "out of the world." We are to live among men righteously. Here we have an argument against monasticism, which is "going out of the world" to escape from its evils.
2. Our Lord and Master mixed freely amongst men.
3. We have many opportunities of witnessing for Christ when we come in contact with men of the world. This should never be lost sight of; private Christians thus may become ministers and missionaries. And they may thus reach classes beyond the ordinary aggressive means. Christians should live the gospel amidst a crooked and perverse generation.
4. Still, we must recognize the peril of such association with ungodly men. Duty may call us to mix with worldlings, but duty will never call us to shut our eyes to the danger of doing this. The hunter may be right in running into peril, but he can"t be right in refusing to recognize the peril, and in making no provision for it. When we go into the world we should go armed. "The whole armour of God" should be our panoply. We should not go alone; we may go with Christ if the path be the path of duty. Prayer, watchfulness, God reliance, not self reliance, should be remembered. We are then not only in an enemy"s country, but the enemy is around us and will soon attack. "Be ye also ready:" many have been unready, and have been sorely wounded of the archers. Go not further into the world than duty bids you.
II BUT WE ARE NOT TO ASSOCIATE WITH A PROFESSED CHRISTIAN WHO WALKS DISORDERLY. The case is here altered. Those outside are as strangers to us, though we mix among them; this one we know and have been identified with. Those outside are left to the judgment of God; we have no part in judging them. But we have in the case of an offending brother. As members of the Church, it is our duty to sit in judgment upon him (vers. 4, 5), and, if the offence be sufficiently serious, to expel him. Hence, forth, until he repents we are not to have fellowship with him, not even to eat with him, but to show him by our conduct what has been expressed in the Church"s decree, viz. that he is separated until repentance and amendment. If this were not so:
1. The force of Church discipline would be seriously weakened. It would become largely unmeaning. It would be very idle, as well as scandalously contradictory, to cut off from fellowship and to admit to it at the same time.
2. The effect upon the offender would be lessened. Church discipline does not lose sight of his welfare; it is directed towards his recovery and restoration. But if it is to produce this effect it must be felt. It cannot be felt if practically it is destroyed.
3. It would seem as though the evil were lightly esteemed. This would bring a great scandal upon Christianly. It would not only expose it to contempt, but justify contempt.
4. There would be much peril to the other members of the Church:
(1) In the association. There is often more peril in associating with a false professor than with an open evil doer.
(2) In the conviction that they could sin with comparative impunity so far as the Church was concerned.
We may ask What kinds of sin involve such separation? The apostle gives a list of transgressors.
(1) Fornicators. The unclean; professing purity, practising impurity.
(2) The covetous. Those who make a god of the things of sense. Heart idolatry.
(3) Idolaters. Probably those who, professing to serve the only true God, identified themselves very closely with idolaters, joined in their feasts and sacrifices, and so became partakers of their guilt. There are many professors now who pay homage to "the god of this world." A little wholesome Church discipline might not be altogether thrown away upon some of these.
(4) Railers or revilers. Those who say they have a clean heart, but keep a foul mouth.
(5) Drunkards. Those who claim to be akin to Christ, and yet sink themselves lower than the brutes.
(6) Extortioners. Greedy, grasping souls, who overreach and cheat others, but who overreach and cheat themselves pre-eminently. We may not company with these; we may pray for them, we may labour for their recovery. We may do so gratefully, humbly, remembering that we stand because Divine grace upholds us. H.
Vers. 9-13.
The intercourse of Christians with the world.
In a former letter, now lost, Paul had given the Corinthians instructions not to mix themselves up with persons of evil character. These instructions had been misunderstood, and the apostle now explains what his meaning was.
I CHRISTIANS ARE NOT TO AVOID NECESSARY INTERCOURSE WITH THE WORLD, Society at Corinth was corrupt. Every law in both tables was habitually transgressed, and to avoid meeting such transgressors was impossible. And this is true of the world as it now is outside the Church. You have to do business in it. and to deal often with men whose character is immoral. You cannot help forming relationships with them, and being associated with them in many ways. But while this is a necessity of our situation in a wicked world, true Christians will not make companions of such sinners. Duty may take you into unpleasant and dangerous localities, but you do not remain there of choice. Whilst you are in the world, as the followers of Christ you are not of it.
II PROFESSING CHRISTIANS OF EVIL CHARACTER ARE TO BE SHUNNED. Remembering the condition of Corinthian society, we are not astonished to find such sins as Paul here mentions appearing in the Church. A so called Christian living in the practice of these or similar iniquities, thereby proves himself to be no Christian at all. There must be no fellowship with such persons, no eating and drinking with them as if they belonged to the Church. They are to be put out of the Christian society. This applies, not only to the judicial act of the Church, but also to the conduct of individual members towards offenders. There must be a holy abhorrence of the sin as defiling the body of Christ, and a careful keeping of our garments clean. Not, however, with the mistaken aim of having a perfectly pure Church; for discipline can take cognizance only of open and scandalous sins. Nor are we to act in a censorious or Pharisaic spirit. Along with hatred of the sin let there be a Christ like compassion for the sinner. B.
Vers. 9-13.
The Christian law of association with evil.
Two points require to be illustrated and enforced.
I COMMON, EVERY DAY LIFE ASSOCIATIONS WITH EVIL HAVE TO BE MAINTAINED, in
(1) family;
(2) business;
(3) society.
Yet in all these the earnest Christian need never find it difficult to make a firm witness for truth, righteousness, and charity.
II SPECIAL RELATIONS OF FRIENDSHIP WITH EVIL WE MAY NOT MAKE. We may not
(1) for our own sake;
(2) for such friends" sake;
(3) for the sake of others who may observe our friendship, and, above all,
(4) for Christ"s sake, who said, through his servant, "Come out from among them, and touch not the unclean thing, and I will receive you. R.T.
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 I wrote unto you in an epistle not to…
1Co_5:9-13
I wrote unto you in an epistle not to company with fornicators.
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Avoid the company of sinners
I. Is this practicable?
1. Not absolutely: we must have intercourse with the world.
2. Yet practically: we need have no fellowship or familiarity with them.
II. Is it necessary?
1. Not indispensably, in reference to the world, whom we may not judge, but must leave to the judgment of God.
2. Yet positively in reference to false professors, who must be exposed and excluded. (J. Lyth, D. D.)
The company of sinners to be avoided
When a man is known to suffer from a sadly contagious disease none of his friends will come near the house. There is little need to warn them off, they are all too alarmed to come near. Why is it men are not so much afraid of the contagion of vice? How dare they run risks for themselves and children by allowing evil companions to frequent their house? Sin is as infectious and far more deadly than the small-pox or fever. Flee, then, from every one who might lead you into it. (C. H. Spurgeon.)
The Christian law of association with evil
I. Common, everyday associations with evil have to be maintained in--
1. Family.
2. Business.
3. Society. Yet in all these the earnest Christian need never find it difficult to make a firm witness for truth, righteousness, and charity.
II. Special relations with evil we may not make.
1. For our own sake.
2. For our friends sake.
3. For the sake of others who may observe our friendship.
4. For Christs sake, who said through His servant, Come out from among them, &c. (R. Tuck, B. A.)
The limits of fellowship
No man liveth unto himself. Attempts have been made to build a science of human nature and a scheme of human life on individualism, but they have failed. Man is born into, lives in, and is inexplicable apart from society. For good or for evil we are with one another.
I. Christians are not limited to the society of their fellow-Christians. Paul was full of sanctified common sense. He saw clearly that if a man eschewed all intercourse with those who differed from him he would have to go out of the world.
1. The example of Christ and His apostles sanctions intercourse with general society.
2. The assumption of superior sanctity repels, while such intercourse may lead to a desire for the gospel.
3. Opportunities occur in social intercourse for introducing directly or indirectly the truths of religion. A word spoken in season, &c.
II. Christians are restrained people free intercourse with unworthy fellow professors.
1. It must not be supposed that we are confined to the fellowship of those whose character is mature and blameless. This would be to set up in the Church an aristocracy of the worst kind.
2. Those whose company is forbidden are such as by their violation of the moral law prove their insincerity.
3. The reasons for this prohibition are obvious. Intimacy with such would--
(1) Be injurious to our own moral nature.
(2) Be interpreted by the world as a condonation of sin.
(3) Encourage the sinner in his sin. (Prof. J. R. Thomson.)
Converse with the ungodly
I. In our ordinary life we must associate more or less with the ungodly. Our legitimate business and our duties as citizens leads us amongst such. If we kept ourselves apart we should have to go out of the world.
1. Christianity is not designed to drive us out of the world. We are to live among men righteously. Here we have an argument against monasticism.
2. Christ mixed freely among men.
3. We have many opportunities for witnessing for Christ in the world. Private Christians may thus become missionaries, and reach classes beyond the ordinary means. Still any association with the ungodly has its perils, and we must not shut our eyes to them. When we go into the world we should go armed, and never without Christ.
II. We are not to associate with a professor who walks disorderly.
1. The case is here altered. Those outside are strangers, though we mix with them; this one we know and have been identified with. Those outside are left to the judgment of God; but we have jurisdiction in the case of our offending brother (1Co_5:4-5). If this were not so--
(1) The force of Church discipline would be seriously weakened.
(2) The effect upon the offender would be lessened. Church discipline does not lose sight of his welfare: it is directed towards his recovery.
(3) It would seem as though the evil were lightly esteemed, which would bring great scandal and contempt on Christianity.
(4) There would be much peril to the other members of the Church--
(a) In the association. There is often more peril in the society of a false professor than in that of an open evildoer.
(b) In the conviction that they could sin with comparative impunity so far as the Church was concerned.
III. What kinds of sin involve separation. The apostle gives a list of transgressors.
1. Fornicators. The unclean: professing purity, practising impurity.
2. The covetous. Those who made a god of the things of sense. Heart idolatry.
3. Idolaters. Those who, being professing Christians, compromised like Naaman, and like those who now pay homage to the god of this world.
4. Railers or revilers. Those who say they have a clean heart, but keep a foul mouth.
5. Drunkards.
6. Extortioners. Greedy souls who overreach others, but overreach themselves pre-eminently. We may not company with such, but we may pray and labour for them. (W. E. Hurndall, M. A.)
The snare of worldly conformity
There is something ominous in the good terms on which Christians are now able to live with their worldly neighbours, when they are not only tolerated in worldly circles, but can make bosom companions of, and even be united in marriage to, those who, knowing nothing of spiritual life, and being habitually and ostentatiously regardless of unseen realities, are still of the world, in the truest and strongest sense of these words. The cause of these amicable relations is not that the world has changed its character essentially; for that it will never do until it ceases to be the world, by being born of God. And must it not be, therefore, that in the Christians who live with it on such intimate terms, there is little or nothing of the spirit of Christ? I would utter no sweeping assertion. But there is in this new bearing of the world to the Church enough to awaken the gravest inquiry in all who are really disciples of Christ, and jealous for the honour of their Lord. Nor is it evident that such inquiry honestly conducted would not lead to the conclusion, that while Christian principles have somewhat influenced the world, the spirit of the world has far more powerfully influenced the Church; and that we have secured the worlds favour, by compromising our Christian character in compliance with the worlds demands. Good John Bunyan, were he now to visit Vanity Fair, would find it very different from what it was when he conducted his pilgrims through it, and described the cruel treatment they received. He would find its hostility to the pilgrims wonderfully abated, but he would also find the spirit of the pilgrims wonderfully changed; and that the truce between the two has been procured, not by the concessions of Vanity Fair only, but by the concessions of the pilgrims as well. He would find that while the inhabitants of Vanity Fair have little objection to going to church as the best place for displaying their vanities, many of the pilgrims have become much less like travellers through the town, than residents in it; that some of them do a very flourishing trade there, and can scarcely be distinguished from other traders except from their occasional use of a religious phraseology, not at all from the principles on which their trade is conducted; that they patronise their places of amusement, scarcely avoiding even the most disreputable, and appear there in the attire common to those who frequent them; that they build their villas and mansions there, and enjoy the good things of the place, and altogether seem more likely to spend their days in Vanity Fair, than to induce the inhabitants of Vanity Fair to accompany them in their journey to the celestial city. And though he might find it difficult to say how far the pilgrims ought or ought not to avail themselves of the altered feeling, and take their share of the good things which the place supplies, I fear he would not think the present an unqualified improvement on the time which he so graphically described. (W. Landels, D. D.)
Danger of worldly intercourse
None can pretend to say how far you may intermix in worldly company, says the Rev. R. Cecil, and get no stain or soil. Situation, circumstances, &c., must all be taken into consideration. But this may be said, that he only mixes with the world with safety who does it not from inclination, but necessity. As to amusements, and what are called recreations, a really awakened Christian will neither find taste nor leisure for them. Religion furnishes the mind with objects sufficient to fill up every vacancy. Yet as you name them I would have you mark carefully everything that disposes or indisposes the mind to holy pursuits. Persons of tender health are very careful to avoid whatever is hurtful, such as damps, infectious rooms, blighting winds. They attend to the injunctions of their physicians, the cautions of their friends, &c. If people were but as careful about their spiritual health as they are of their bodily health, we should see much stronger and taller Christians.
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 9–13. I wrote unto you in an epistle. He…
9–13. I wrote unto you in an epistle. He had written an earlier letter which has not been preserved, probably a short one, to which reference is made. So most commentators understand.
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 9. We see from this verse that this is…
9. We see from this verse that this is not the first epistle to the Corinthians, but the second, the first doubtless, with many others, having been lost.
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 I wrote unto you in my epistle [see introduction]…
I wrote unto you in my epistle [see introduction] to have no company with fornicators ;
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.
Paul E. Kretzmann 1924 · Public Domain Explaining a misunderstood term:
Explaining a misunderstood term:
v. 9. I wrote unto you in an epistle not to company with fornicators;
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v. 10. yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
v. 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.
v. 12. For what have I to do to judge them also that are without? Do not ye judge them that are within?
v. 13. But them, that are without God judgeth. Therefore put away from among yourselves that wicked person.
Paul had some time before written the Corinthians a letter which is lost, probably having been destroyed immediately for some reason. In that epistle he had used a term which had been understood falsely: Not to become intimate with fornicators. The Corinthian Christians had interpreted the word in a most rigid sense, namely, that they were bidden under no circumstances, not even in business and in the performance of their duties as citizens, to have intercourse with any persons that were addicted to immoral habits. The word which Paul had used literally means "to mix oneself up with," and he now interprets it for them: I did not altogether forbid your holding intercourse with the fornicators of this world or with the avaricious, robbers, or idolaters. If they had the intention of shutting themselves entirely away from all men that were guilty of these sins, even in the course of their ordinary business life, then the inevitable result would be that they must get out of the world. It was impossible to pursue any avocation at Corinth, without coming into daily contact with immoral, rapacious, idolatrous people. Paul was very well aware of this inevitable intercourse; he was far from suggesting or approving the life of anchorites, hermits, and monks. But now, in the present epistle, he is couching his admonitions in such language that his meaning is unmistakable. If anyone was still in doubt as to the interpretation of the former letter, it would be impossible to mistake his meaning now: If any one calling himself a brother, professing to be a member of the Christian congregation, enrolled as one of their own number, is a fornicator, or avaricious, or an idolater, or a reviler, an abuser of others, or a drunkard, with such a one you should not even eat. Paul gives only a few examples of flagrant, heinous offenses, which obviously make a person unworthy of belonging to the communion of the Christian brethren. Business transactions a Christian may have with such persons, but to enter into friendly relations of social intimacy with them, to hold fraternal, friendly commerce with men of this stamp, such conduct will never agree with the Christian profession. So far as the unbelievers are concerned, the Christian congregation has no jurisdiction over them: What business have I to judge those that are without? We Christians know indeed that the unbelievers and gross sinners are under the condemnation of God, and circumstances often arise that we inform them to that effect, but the apostle here speaks of communion, of social intimacy within the congregation, of Christian fellowship. Since unbelievers are not members of the Christian congregation, the jurisdiction of the congregation does not extend to them. Do not you judge those that are within, while those without God judges? As the Judge of the world, God is taking care of the sentence of those without, of the unbelievers. So far as the congregation at Corinth is concerned, they should remove the wicked man from their midst, expel him from their communion, and thus preserve the purity of their membership in Christ. The formal expulsion of the malignant sinner must proceed from the congregation as a self-governing body. Note: The necessity of church discipline is here maintained and must be upheld if the Christian congregation is to fulfill its destiny and purpose.
Summary.Paul earnestly reproves the Corinthians for their neglect to discipline an incestuous person in their midst, warns them to purge out the old leaven, and corrects a misunderstanding as to social intimacy with flagrant transgressors of the Decalogue, whose expulsion from the congregation he demands.
Church Discipline
The question of church discipline in a Christian congregation does not come under the heading of things indifferent, as St. Paul shows in the chapter above, its use rather being enjoined and insisted upon in Scriptures in the most emphatic terms. The fact that very many congregations are neglecting this important part of the duties imposed upon them by the Lord of the Church argues for the increasing worldliness of the Church, is, in fact, in many cases an indication of disintegration. The teaching of Scriptures on this point is very plain.
The Lord, first of all, gives very distinct instructions as to the persons in whose case church discipline is to be exercised. These are the brothers and sisters that belong to the congregation, that have joined the congregation, either by baptism and confirmation, or on the basis of a letter of dismissal from another congregation, or by a profession of faith which indicated complete spiritual unity. As long as a person is in this sense a member of the congregation, so long he or she is under the jurisdiction of the congregation, as far as church discipline is concerned, Mat 18:15; 1Co 5:11. If a person declares that he or she is no longer a member of the congregation, and insists upon having nothing more to do with the congregation, then the latter can only make a statement, declaring that such a person belongs to them that are without, 1Co 5:12. It must be expressly understood, however, that the jurisdiction of the congregation is not limited to the voting members nor to the men, but includes all the members of the congregation, men and women, young and old.
To be liable to church discipline, a person must be a sinner, not, indeed, in the sense that we all fail, that we daily sin much and deserve nothing but punishment, that we find ourselves obliged to put off our sins by daily contrition and repentance, but in the sense of being a flagrant, open, willful offender and transgressor of the will of God. The sins with which we are here concerned are transgressions of an unmistakable word of God, sins which take away faith out of the heart and render a person a non-Christian. Some of these are mentioned 1Co 5:11. Others are: deliberate neglect of the Christian instruction of children, remiss-ness in the use of the means of grace, obstinate defense of an obvious heresy, enmity and implacableness, denial of a fundamental truth of Scriptures, and many more. If a member of the congregation becomes guilty of these and similar sins, as plainly prohibited in the Decalogue, then he becomes liable to church discipline.
The Lord has also prescribed the form which church discipline is to take. As a rule, the steps given in Mat 18:15-18 are to be observed. He that knows of the sin that has been committed should first approach the sinner and should try to gain his brother. If all his efforts fail, then he should take one or two witnesses along with him and repeat his attempt. Loving patience is essential at this point. But if every endeavor meets with the same obstinate resistance, then the matter must finally be brought to the attention of the congregation. And here again, all long-suffering must be employed, as long as there is any hope whatsoever of gaining the erring member. It is only when every effort proves futile that the resolution of excommunication should be passed. Under circumstances, especially when the sin is known to the majority of the church-members, when it is a notorious infamy or scandal, this procedure may be suspended, 1Ti 5:20. Even in this case, however, the wisdom of charity will usually find that it is better to treat the matter in a smaller circle first. At all times the members of the congregation must remain conscious of the fact that the mind of Jesus Christ must live in them, and that all their efforts must be guided by a truly evangelical spirit. For the object of church discipline is always to gain the brother, if possible, to bring him to a realization of his transgression, and to keep him in the midst of the congregation. And even when the decree of excommunication must be spoken, it should be done in sorrow and in the hope that, in the dispensation of God, the spirit of the offender may yet be saved in the day of the Lord Jesus, 1Co 5:5.
Church discipline is in charge of the congregation, Mat 18:20; 1Co 5:4. "It is true, our meeting of the voting members is not the entire congregation, but it represents the entire congregation and forms a meeting which is well adapted for the exercise of church discipline. It is perfectly evident that children and such as are not of age are not yet able to take part in the exercise of this power. For this presupposes a certain degree of Christian knowledge and a certain maturity of character. Furthermore, the Lord Himself has excluded the women from public speaking and voting in the congregation. And therefore it has become the custom among us to give to the male members of the congregation that have completed the twenty-first year of their life the right to vote, and to place the government of the congregation and the exercise of church discipline into the hands of these members. It may even happen that the exercise of the admonition in the third step is entrusted to a smaller circle. This is the case particularly when it concerns a person of the female sex, who might be too bashful to appear before a larger assembly of men. In that case the object of church discipline, namely, that of gaining the sister, may be reached more easily in a smaller circle. "
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 sexually immoral people
sexually immoral people
This refers to people who claim to believe in Christ but behave in this manner.
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the immoral people of this world
people who have chosen to live an immoral lifestyle, who are not believers
the greedy
"those who are greedy" or "those who are willing to be dishonest to get what others have"
swindlers
This means people who cheat to get others' property.
you would need to go out of the world
"you would need to avoid all people"
translationWords
epistle
sexual immorality
world
false god
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 5:9-13 The church is to discipline anyone in the…
5:9-13 The church is to discipline anyone in the church who is known to be living in sin.
5:9 When I wrote to you before refers to an earlier letter now lost. • Sexual sin is any form of illicit sexual activity (see also 6:9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.