GOD'S WORD® Translation (©1995)
In my letter to you I told you not to associate with people who continue to commit sexual sins.

King James Bible
I wrote unto you in an epistle not to company with fornicators:

Douay-Rheims Bible
I wrote to you in an epistle, not to keep company with fornicators.

Darby Bible Translation
I have written to you in the epistle not to mix with fornicators;

English Revised Version
I wrote unto you in my epistle to have no company with fornicators;

Webster's Bible Translation
I have written to you in this epistle, not to associate with persons guilty of lewdness:

Weymouth New Testament
I wrote to you in that letter that you were not to associate with fornicators;

World English Bible
I wrote to you in my letter to have no company with sexual sinners;

Young's Literal Translation
I did write to you in the epistle, not to keep company with whoremongers --

Cross References

1 Corinthians 5:10 I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world.

2 Corinthians 6:14 Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?

Ephesians 5:11 Do not participate in the unfruitful deeds of darkness, but instead even expose them;

2 Thessalonians 3:6 Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 9-13

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, v. 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.

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 (v. 12), and must be left to God's judgment, v. 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, v. 13. Cast him out of your fellowship, and avoid his conversation."

Calvin's Commentary

9. I wrote unto you in an epistle not to company with fornicators:

9. Scripsi vobis in Epistola, Ne commisceamini scortatoribus:

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.

10. Neque in universum scortatoribus mundi hujus, vel avaris, vel rapacibus, vel idololatris: quandoquidem debuissetis ex hoc mundo exire.

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.

11. Nunc autem scripsi vobis, Ne commisceamini: si is qui frater nominatur, vel scortator sit, vel avarus, vel idololatra, vel maledicus, vel ebriosus, vel rapax: cum tali ne cibum quidem sumatis.

12. For what have I to do to judge them also that are without? do not ye judge them that are within?

12. Quid enim mea refert extraneos iudicare? an non eos qui intus sunt iudicatis?

13. But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

13. Extraneos vero Deus iudicat: eiicite scelestum ex vobis ipsis.

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. [294] 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 [295] 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.

10. Since you would have required. It is as to this clause especially that interpreters are not agreed. For some say, "You must sooner quit Greece." Ambrose, on the other hand, says, "You must rather die." Erasmus turns it into the optative, as if Paul said, "Would that it were allowable for you to leave the world altogether; [296] but as you cannot do this, you must at least quit the society of those who falsely assume the name of Christians, and in the meantime exhibit in their lives the worst example." Chrysostom's exposition has more appearance of truth. According to him, the meaning is this: "When I command you to shun fornicators, I do not mean all such; otherwise you would require to go in quest of another world; for we must live among thorns so long as we sojourn on earth. This only do I require, that you do not keep company with fornicators, who wish to be regarded as brethren, lest you should seem by your sufferance to approve of their wickedness." Thus the term world here, must be taken to mean the present life, as in John 17:15

I pray not, Father, that thou shouldest take them out of the world, but that thou shouldest deliver them from the evil.

Against this exposition a question might be proposed by way of objection: "As Paul said this at a time when Christians were as yet mingled with heathens, and dispersed among them, what ought to be done now, when all have given themselves to Christ in name? For even in the present day we must go out of the world, if we would avoid the society of the wicked; and there are none that are strangers, when all take upon themselves Christ's name, and are consecrated to him by baptism." Should any one feel inclined to follow Chrysostom, he will find no difficulty in replying, to this effect: that Paul here took for granted what was true -- that, where there is the power of excommunication, there is an easy remedy for effecting a separation between the good and the bad, if Churches do their duty. As to strangers, the Christians at Corinth had no jurisdiction, and they could not restrain their dissolute manner of life. Hence they must of necessity have quitted the world, if they wished to avoid the society of the wicked, whose vices they could not cure.

For my own part, as I do not willingly adopt interpretations which cannot be made to suit the words, otherwise than by twisting the words so as to suit them, I prefer one that is different from all these, taking the word rendered to go out as meaning to be separated, and the term world as meaning the pollutions of the world "What need have you of an injunction as to the children of this world, (Luke 16:8,) for having once for all renounced the world, it becomes you to stand aloof from their society; for the whole world lieth in the wicked one." [297] (1 John 5:19.) If any one is not satisfied with this interpretation, here is still another that is probable: "I do not write to you in general terms, that you should shun the society of the fornicators of this world, though that you ought to do, without any admonition from me." I prefer, however, the former; and I am not the first contriver of it, but, while it has been brought forward previously by others, I have adapted it more fully, if I mistake not, to Paul's thread of discourse. There is, then, [298] a sort of intentional omission, when he says that he makes no mention of those that are without, inasmuch as the Corinthians ought to be already separated from them, that they may know that even at home [299] they required to maintain this discipline of avoiding the wicked.

11. If he who is called a brother In the Greek there is a participle [300] without a verb. [301] 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, [302] 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, [303] 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. [304]

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. [305] 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. [306] 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 [307] is altogether unsuitable to an ecclesiastical court.

12. For what have I to do to judge them that are without? There is nothing to hinder us from judging these also -- nay more, even devils themselves are not exempt from the judgment of the word which is committed to us. But Paul is speaking here of the jurisdiction that belongs peculiarly to the Church. "The Lord has furnished us with this power, that we may exercise it upon those who belong to his household. For this chastisement is a part of discipline which is confined to the Church, and does not extend to strangers. We do not therefore pronounce upon them their condemnation, because the Lord has not subjected them to our cognizance and jurisdiction, in so far as that chastisement and censure are concerned. We are, therefore, constrained to leave them to the judgment of God." It is in this sense that Paul says, that God will judge them, because he allows them to wander about [308] unbridled like wild beasts, because there is no one that can restrain their wantonness.

13. Put away that wicked person. This is commonly explained as referring to the person who was guilty of an illicit connection with his mother-in-law. For as to those who understand the expression to mean -- "Put away evil or wickedness," they are refuted by the Greek words made use of by Paul, the article (ton) being in the masculine gender, But what if you should view it as referring to the devil, who, undoubtedly in the person of a wicked and unprincipled man, [309] is encouraged to establish his throne among us? For ho poneros (the wicked one) taken simply and without any addition, denotes the prince of all crimes, [310] rather than some wicked man. If this meaning is approved of, Paul shows how important it is [311] not to tolerate wicked persons, as by this means Satan is expelled from his kingdom which he keeps up among us, when indulgence is given to the wicked. [312] If any one, however, prefers to understand it as referring to a man, I do not oppose it. Chrysostom compares the rigor of the law with the mildness of the gospel, inasmuch as Paul was satisfied with excommunication in case of an offense for which the law required the punishment of death, but for this there is no just ground. For Paul is not here addressing judges that are armed with the sword, but an unarmed multitude [313] that was allowed merely to make use of brotherly correction.

Footnotes:

[294] The original word, sunanamignusthai, literally means to be mixed up together with It is the rendering of the Septuagint for the Hebrew word ytvvll, in Hosea 7:8 Ephraim hath mixed himself among the people. -- Ed

[295] "Ce seroit vne chose superflue de les admonester," etc.; -- "It were a superfluous thing to admonish them," etc.

[296] "The rendering of Erasmus is as follows: "Alioqui utinam videlicet e mundo exissetis;" -- "Otherwise I would, truly, that you had departed out of the world."

[297] "Car tout le monde est mis a mal;" -- "For the whole world is addicted to evil."

[298] "En ceste sentence;" -- "In this sentence."

[299] "C'est a dire, entr'eux;" -- "That is to say, among themselves."

[300] "Au texte Grec il y a de mot a mot, Si aucun frere nomme," etc.; -- "In the Greek text it literally, If any one, called a brother," etc.

[301] It is so according to the common reading, which is as follows: -- ea'n tis, adelphos onomazomenos, he pornos, he pleonektes, k. t. l.." If any one, called a brother -- either a fornicator, or covetous," etc.; but, as stated by Bloomfield, "seven MSS., and many versions, and Fathers, the Ed. Princ., and those of Beza, Schmid., and Beng., have e, (before pornos,) which is approved by Wets., and Matth., and edited by Griesb., Knapp., Vat., and Tittm.;" and, in Bloomfield's opinion, "rightly." -- Ed

[302] "Qu'ils en tirent;" -- "Which they draw from it."

[303] "Il les faut redarguer auec seuerite, et les soliciter continuellement par admonitions;" -- "They ought to be reproved with severity, and plied perseveringly with admonitions."

[304] "Car leur condition n'est pas telle comme estoit celle des Corinthiens;" -- "For their condition is not like that of the Corinthians."

[305] "Est venu furieusement jusques aux defenses et menaces, Que nul ne fust si hardi de donner a boire ou a manger, ou de feu a celuy qui seroit excommunier, ou de luy aider aucunement des choses necessaires a la vie presente;" -- "Has in his fury gone so far as to issue forth prohibitions and threatenings -- Let no one be so daring as to give meat, or drink, or fuel, to the man who has been excommunicated, or to help him in any way with the things necessary for the present life.'"

[306] "Et ces bourreaux encore exercent ceste cruaute extreme, mesme contre les innocens;" -- "And these hangmen do, besides, exercise this extreme cruelty even against the innocent."

[307] "Telle facon d'excommunier;" -- "Such a method of excommunication."

[308] "Et courir a trauers champs;" -- "And run across the fields."

[309] "Quand on supporte un homme meschant et mal-vivant;" -- "When a wicked and unprincipled man is allowed to continue." -- Ed.

[310] It is well observed by Witsius in his Dissertations on the Lord's Prayer, (Biblical Cabinet, No. 24,) that the appellation of the evil One is properly applied to Satan, "because he does nothing but what is evil -- because all the evil that exists in the universe originated with him -- because in doing evil, and in persuading others to do evil, he finds his only delight, the wicked and malignant solace of his desperate misery." -- Ed.

[311] "Combien il est utile et necessaire;" -- "How useful it is and necessary."

[312] "Quand il y a vne license de malfaire, et les meschans sont soufferts;" -- "When there is a license to do evil, and the wicked are tolerated."

[313] "Desnuee de puissance externe;" -- "Destitute of external power."

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Charles G. Finney—Sermons on Gospel Themes

That He who is About to Communicate with Christ Ought to Prepare Himself with Great Diligence
The Voice of the Beloved I am the Lover of purity, and Giver of sanctity. I seek a pure heart, and there is the place of My rest. Prepare for Me the larger upper room furnished, and I will keep the Passover at thy house with my disciples.(1) If thou wilt that I come unto thee and abide with thee, purge out the old leaven,(2) and cleanse the habitation of thy heart. Shut out the whole world, and all the throng of sins; sit as a sparrow alone upon the house-top,(3) and think upon thy transgressions …
Thomas A Kempis—Imitation of Christ

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

He Division of the Land.
T The Jewish writers divide the whole world into "The land of Israel," and "Without the land": that is, the countries of the heathen. Both which phrases the book of the gospel owns: "The land of Israel," Matthew 2:20: and it calls the heathens, "those that are without," 1 Corinthians 5:13; 1 Timothy 3:7, &c. And sometimes the unbelieving Jews themselves, as Mark 4:11. They distinguish all the people of the world into "Israelites," and "the nations of the world." The book of the gospel owns that phrase …
John Lightfoot—From the Talmud and Hebraica

Elucidations.
I. (Deadly Sins, cap. ix., p. 356.) To maintain a modern and wholly uncatholic system of Penitence, the schoolmen invented a technical scheme of sins mortal and sins venial, which must not be read into the Fathers, who had no such technicalities in mind. By "deadly sins" they meant all such as St. John recognizes (1 John v. 16-17) and none other; that is to say sins of surprise and infirmity, sins having in them no malice or wilful disobedience, such as an impatient word, or a momentary neglect of …
Tertullian—The Five Books Against Marcion

How the Forward and the Faint-Hearted are to be Admonished.
(Admonition 9.) Differently to be admonished are the forward and the faint-hearted. For the former, presuming on themselves too much, disdain all others when reproved by them; but the latter, while too conscious of their own infirmity, for the most part fall into despondency. Those count all they do to be singularly eminent; these think what they do to be exceedingly despised, and so are broken down to despondency. Therefore the works of the forward are to be finely sifted by the reprover, that …
Leo the Great—Writings of Leo the Great

Sunday after Ascension Day
Text: First Peter 4, 7-11.[1] 7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8 above all things being fervent in your love among yourselves: for love covereth a multitude of sins: 9 using hospitality one to another without murmuring: 10 according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; 11 if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering …
Martin Luther—Epistle Sermons, Vol. II

The Leaven.
"Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete …
William Arnot—The Parables of Our Lord

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is …
Charles Grandison Finney—Systematic Theology

Justification.
Christ is represented in the gospel as sustaining to men three classes of relations. 1. Those which are purely governmental. 2. Those which are purely spiritual. 3. Those which unite both these. We shall at present consider him as Christ our justification. I shall show,-- I. What gospel justification is not. There is scarcely any question in theology that has been encumbered with more injurious and technical mysticism than that of justification. Justification is the pronouncing of one just. It may …
Charles Grandison Finney—Systematic Theology