1 Corinthians 5:11
Verse
Context
Expel the Immoral Brother
10I was not including the sexually immoral of this world, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.11But now I am writing you not to associate with anyone who claims to be a brother but is sexually immoral or greedy, an idolater or a verbal abuser, a drunkard or a swindler. With such a man do not even eat.
Sermons
Erlo Stegen
St. Benedict of Nursia
Keith Malcomson
Leonard Verduin
John Gifford Bellett
David ServantSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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. 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 (agapÃ&brvbr) 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).
John Gill Bible Commentary
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). (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.
Tyndale Open Study Notes
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).
1 Corinthians 5:11
Expel the Immoral Brother
10I was not including the sexually immoral of this world, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.11But now I am writing you not to associate with anyone who claims to be a brother but is sexually immoral or greedy, an idolater or a verbal abuser, a drunkard or a swindler. With such a man do not even eat.
- Scripture
- Sermons
- Commentary
Anabaptist History (Day 11) the Birth of the Amish
By Dean Taylor1.4K1:26:41MAT 18:151CO 5:112CO 2:5GAL 6:1EPH 4:30
This sermon delves into the historical context of the Anabaptist movement in Emmental Valley, focusing on the division that led to the Amish community's formation. It explores the challenges faced by the Amish Brethren, their excommunication, and the subsequent Bern Revival that resulted in mass exiling of families. The sermon also addresses the topic of dealing with sin within the church, particularly the concept of shunning for gross sins and the importance of learning from past mistakes to be vessels of the Holy Spirit in today's world.
The Power of the Cross - (Part 3)
By Erlo Stegen9801:37:24MAT 6:331CO 5:61CO 5:11In this sermon, the pastor tells a story about a woman who was too busy to clean her house. The pastor confronts her and tells her that the reason she is dirty is because she hates water. He advises her to get used to water. The woman takes his advice and her appearance completely changes. The pastor then visits her and is amazed at her transformation. The sermon also discusses the importance of getting rid of sin in our lives and the joy that comes from accepting Jesus as our Passover lamb.
From the Calends of October
By St. Benedict of Nursia0PRO 12:241CO 5:11COL 3:232TH 3:10HEB 12:11St. Benedict of Nursia emphasizes the importance of discipline, structure, and focus on spiritual growth through reading and work assignments during specific hours of the day, with a special emphasis on Lent when each sister is given a book to read from start to finish. He also highlights the role of senior sisters in ensuring that all sisters are diligent in their tasks and not engaging in idleness or distractions, with corrective measures in place for those who do not adhere to the rules.
Should Christian's Drink Alcohol? - Part 1
By Keith Malcomson0LEV 19:17PRO 20:1PRO 27:51CO 5:111CO 6:9GAL 5:21GAL 6:1EPH 5:11JAS 5:19Keith Malcomson addresses the controversial topic of alcohol consumption among Christians, highlighting the shift in attitudes towards social drinking within the church. He emphasizes the dangers of drunkenness, the biblical warnings against alcohol abuse, and the consequences of failing to address this issue within the Christian community. Malcomson delves into the biblical perspectives on wine, the facts about alcohol, the sin of drunkenness, the implications for Christian drunkards, and the importance of restoring fallen brothers who struggle with alcoholism.
(Reformers and Their Stepchildren) Catharer! - Part 2
By Leonard Verduin0MAT 13:24MAT 18:15JHN 17:141CO 1:21CO 5:61CO 5:111CO 5:132TH 3:62PE 2:13Leonard Verduin discusses the historical conflict between two delineations of the Church: one emphasizing personal faith as the basis for a confessional Church, and the other focusing on including all in a given locality. The Restitutionists in Hesse believed in a Church of regenerate Christians born again by the Word of God and the Holy Spirit, while Protestant pastors emphasized the importance of the pure preaching of the Word and administration of Sacraments. The debate over Church marks and discipline led to a divergence in views on Church membership and conductual patterns, with the Restitutionists advocating for a Church of believers with inner renewal and discipline, contrasting the inclusive Church concept of the sacralists.
Extracts From Correspondence
By John Gifford Bellett0LUK 11:211CO 5:111CO 6:192TH 2:10HEB 13:82PE 3:3REV 17:3John Gifford Bellett emphasizes the unique and narrow path of the Church, highlighting the need for her virtues and morals to be of a divine quality, distinct from those of the world. Bellett discusses the importance of the Church's discipline and how it differs from societal norms, urging believers to uphold sanctity in all aspects of life. He warns about the prevalence of error in the last days, urging Christians to stay pure and focus on nourishing the good rather than exposing all forms of evil. Bellett also touches on the revival of Catholicism and the need for believers to focus on the rejected Jesus and the coming glory beyond the present challenges and apostate movements.
Day 111, 2 Corinthians 13
By David Servant01CO 5:11David Servant emphasizes the importance of self-examination in the church, drawing from Paul's letter to the Corinthians where he urged believers to test themselves to see if they are truly in the faith. Paul expressed concerns about the presence of sins like strife, jealousy, and immorality in the Corinthian church, indicating a lack of genuine faith. The sermon highlights the transformation that should occur in believers as Christ lives in them, leading to a desire for obedience and holiness. Despite criticisms of preaching salvation by works, Paul's admonition to examine oneself for evidence of Christ's indwelling remains a biblical principle.
Novatianists
By William Cathcart01CO 5:112CO 6:17EPH 5:111TI 3:21PE 1:15William Cathcart preaches about Novatian, the founder of the Novatians, who was a philosopher before his conversion and became a strong advocate for maintaining purity in the churches. Novatian resisted the forgiveness of apostates by the church, leading to his condemnation by Cornelius and the Roman bishops. The Novatians, also known as Kathari or Puritans, emphasized purity of church membership and excluded those who had committed deadly sins or sacrificed to idols. Despite persecution, the Novatians spread widely and influenced many Christians with their strong stance on discipline and consecration to God.
If a Brother Is Found to Be Obstinate
By St. Benedict of Nursia0PRO 13:24MAT 18:151CO 5:11GAL 6:1TIT 3:10HEB 12:6St. Benedict of Nursia emphasizes the importance of discipline and obedience within the community, outlining a process for dealing with a brother who displays obstinance, disobedience, pride, murmuring, or habitual transgression of the Holy Rule. Following the steps laid out by Our Lord in Matthew 18:15, the brother is to be privately admonished twice before facing public rebuke in front of the entire community if he does not amend his ways. If the brother remains unrepentant, he is to be excommunicated, with the option of corporal punishment for those who persist in their defiance.
The Nature and End of Excommunication
By Jonathan Edwards0DEU 13:11MAT 18:17LUK 6:46JHN 14:151CO 5:111CO 14:242CO 2:6COL 3:14Jonathan Edwards preaches on the nature and purpose of excommunication based on 1 Corinthians 5:11, emphasizing the duty of the church to maintain purity by casting out visibly wicked members. He explains that excommunication is a punishment executed in the name of Christ to deliver the individual to Satan for correction and potential repentance. Edwards highlights the importance of excommunication in deterring others from sin, reclaiming the individual, and ultimately saving their soul. He stresses the need for the church to uphold strict discipline to honor God, protect its members from moral contagion, influence outsiders positively, show benevolence towards the erring, and obey Christ's commands.
Discipline in the Church
By William MacDonald0Church DisciplineHoliness in the ChurchMAT 18:15ROM 16:171CO 5:11GAL 6:11TH 4:31TH 5:142TH 3:11TIT 3:101PE 4:171JN 2:19William MacDonald emphasizes the necessity of discipline within the church, arguing that prevention through godly living and systematic Bible teaching is crucial for maintaining the church's integrity. He outlines the purposes of discipline, which include exposing unregenerate members and restoring erring believers, and describes various degrees of discipline as prescribed in the New Testament. MacDonald stresses that discipline should be administered with meekness and impartiality, and that it is a collective responsibility of the church rather than an individual act. He concludes that the church must act decisively against sin to uphold its character as a representation of God's holiness.
Day 85, 1 Corinthians 3
By David Servant01CO 5:11David Servant preaches on the misconception of the 'carnal Christian' doctrine derived from 1 Corinthians, emphasizing the importance of understanding the context of Paul's words to the Corinthians. Despite facing challenges, the Corinthian Christians demonstrated their faith through their actions, such as abstaining from immoral behaviors, partaking in the Lord's Supper, and showing love for fellow believers. Paul's message to the Corinthians highlights the need for unity, humility, and focusing on what truly matters in the body of Christ.
Anabaptists and the Bible
By John Christian Wenger0MAT 5:10JHN 13:1ROM 15:41CO 5:11EPH 6:17COL 3:162TI 3:16HEB 4:121PE 3:152PE 1:20John Christian Wenger delves into the foundational Christian doctrines upheld by the original Anabaptists of Switzerland, emphasizing their unwavering commitment to the Apostles' Creed and core beliefs such as the deity of Jesus Christ, the new birth, and the return of Christ. The doctrinal differences between the Swiss Brethren and Zwingli revolved around issues like infant baptism, liberty of conscience, and the role of Christians in society, leading to persecution and martyrdom for the Anabaptists. The Anabaptists' devotion to the Scriptures is highlighted through their meticulous study, memorization, and unwavering commitment to the Word of God, even in the face of persecution and death.
On Communion in the Lords Supper.
By Philip Doddridge0PSA 26:2PSA 28:9PRO 15:19ISA 60:8MAT 16:241CO 5:111CO 10:161CO 11:24COL 2:22TH 3:6Philip Doddridge preaches about the importance of ratifying one's dedication to God through the Ordinance of Baptism by partaking in the Table of the Lord, as a way to express love for Jesus, surrender to God, and unity with fellow Christians. The ends for which the Ordinance was instituted, its usefulness, and the Authority of Christ's Appointment are emphasized to encourage participation. Objections of unfitness and weakness of grace are addressed, urging serious thoughtfulness on the subject and insisting on the observance of this precept. The chapter closes with a prayer for those desiring to attend the Table of the Lord but facing doubts, seeking guidance, removal of doubts, and blessings for the church and its members.
The Reformed Pastor - the Oversight of the Flock
By Richard Baxter0MAT 9:37LUK 15:4ACT 20:281CO 5:111CO 9:16GAL 6:1COL 1:281TI 4:162TI 2:15HEB 3:13HEB 13:17Richard Baxter preaches about the importance of oversight in the ministry, emphasizing the need for pastors to take heed to themselves first before taking heed to the flock. He highlights the necessity of pastors knowing their congregation intimately, being aware of their struggles, sins, and temptations. Baxter stresses the importance of pastors being diligent, laborious, and prudent in their ministry, focusing on the most necessary truths and delivering them in a plain and simple manner. He also emphasizes the need for humility, a balance of severity and mildness, and the practice of church discipline for the edification and salvation of souls.
On Attending the Church Service
By John Wesley0Church AttendanceGrace in Ministry1SA 2:17JER 23:1MAL 2:1MAT 11:28MAT 23:1MRK 6:7ROM 12:11CO 5:112CO 6:14HEB 10:25John Wesley addresses the issue of attending church services despite the presence of unholy ministers, emphasizing that the corruption of clergy has been a longstanding issue throughout church history. He argues that the grace of God can still be conveyed through the sacraments administered by unholy men, as seen in biblical examples, and that separating from the church due to the unholiness of ministers would lead to chaos and division among believers. Wesley encourages Christians to focus on promoting holiness and to remain engaged in the church, regardless of the character of its leaders, as the efficacy of God's ordinances is not dependent on the minister's personal holiness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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. 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 (agapÃ&brvbr) 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).
John Gill Bible Commentary
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). (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.
Tyndale Open Study Notes
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).