TRV
Translation
King James Version
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.
KJV (with Strong's)
But G1161 now G3570 I have written G1125 unto you G5213 not G3361 to keep company G4874, if G1437 any man G5100 that is called G3687 a brother G80 be G2228 a fornicator G4205, or G2228 covetous G4123, or G2228 an idolater G1496, or G2228 a railer G3060, or G2228 a drunkard G3183, or G2228 an extortioner G727; with such an one G5108 no not G3366 to eat G4906.
Complete Jewish Bible
No, what I wrote you was not to associate with anyone who is supposedly a brother but who also engages in sexual immorality, is greedy, worships idols, is abusive, gets drunk or steals. With such a person you shouldn’t even eat!
Berean Standard Bible
But 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.
American Standard Version
but as it is, I wrote unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner; with such a one no, not to eat.
World English Bible Messianic
But as it is, I wrote to you not to associate with anyone who is called a brother who is a sexual sinner, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortionist. Don’t even eat with such a person.
Geneva Bible (1599)
But nowe I haue written vnto you, that ye companie not together: if any that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkard, or an extortioner, with such one eate not.
Young's Literal Translation
and now, I did write to you not to keep company with him , if any one, being named a brother, may be a whoremonger, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner--with such a one not even to eat together;
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In the KJVVerse 28,466 of 31,102
Study This Verse
Commentary on 1 Corinthians 5 verses 9–13
9 ¶ I wrote unto you in an epistle not to company with fornicators:
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.
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.
12 For what have I to do to judge them also that are without? do not ye judge them that are within?
13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person.
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–13. Public domain.
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Ignatius of AntiochAD 108
Epistle of Ignatius to the Philadelphians
If any one walks according to a strange opinion, he is not of Christ, nor a partaker of His passion; but is a fox, a destroyer of the vineyard of Christ. Have no fellowship with such a man, lest ye perish along with him, even should he be thy father, thy son, thy brother, or a member of thy family.
IrenaeusAD 202
Against Heresies Book IV
And we have the precept: "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."
Clement of AlexandriaAD 215
The Instructor Book 2
Thus the apostle, in his solicitude for us, discriminates in the case of entertainments, saying, that "if any one called a brother be found a fornicator, or an adulterer, or an idolater, with such an one not to eat;" neither in discourse or food are we to join, looking with suspicion on the pollution thence proceeding, as on the tables of the demons.
TertullianAD 220
To His Wife Book II
If these things are so, it is certain that believers contracting marriages with Gentiles are guilty of fornication, and are to be excluded from all communication with the brotherhood, in accordance with the letter of the apostle, who says that "with persons of that kind there is to be no taking of food even." Or shall we "in that day" produce (our) marriage certificates before the Lord's tribunal, and allege that a marriage such as He Himself has forbidden has been duly contracted? What is prohibited (in the passage just referred to) is not "adultery; "It is not "fornication.
TertullianAD 220
Against Marcion Book IV
Since, however, he quotes with especial care, as a proof in his domain, a certain companion in misery (suntalai/pwron), and associate in hatred (summisou/menon), with himself, for the cure of leprosy, I shall not be sorry to meet him, and before anything else to point out to him the force of the law figuratively interpreted, which, in this example of a leper (who was not to be touched, but was rather to be removed from all intercourse with others), prohibited any communication with a person who was defiled with sins, with whom the apostle also forbids us even to eat food, forasmuch as the taint of sins would be communicated as if contagious: wherever a man should mix himself with the sinner.
Fabian of RomeAD 250
In like manner keep yourselves separate from all those of whom the apostle makes mention when he says, "with such persons, no, not to eat; ".
Those also are to be dealt with in like manner of whom he says, "With such persons, no, not to eat; "
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Note that none of this applies to relations with unbelievers.
John ChrysostomAD 407
Homily on 1 Corinthians 16
For since he had said, "Ye have not rather mourned, that such an one should be taken away;" and, "Purge out the old leaven;" and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, "I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:" using the word "altogether," as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by "the fornicators of the world," he means those who are among the Greeks. "But now I write unto you, If any brother" be of this kind, "with such an one no not to eat." Here also he glances at others who were living in wickedness.
But how can one "that is a brother" be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle.
"Or covetous." For with these also he enters into conflict. Wherefore he said also, "Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud."
"Or a drunkard." For this also he lays to their charge further on; as when he says, "One is hungry and another is drunken:" and, "meats for the belly and the belly for meats."
"Or a reviler, or an extortioner:" for these too he had rebuked before.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 194
Obviously if we are not to eat ordinary food with such people, we are not to admit them to the Lord’s table either.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 5:11, the Apostle Paul issues a crucial clarification regarding Christian fellowship, instructing the Corinthian church to cease close association, particularly shared meals, with any individual who claims to be a "brother" but persists unrepentantly in a list of egregious sins, including fornication, covetousness, idolatry, railing, drunkenness, or extortion. This directive distinguishes between judging those outside the church and exercising necessary internal discipline to maintain the purity and witness of the believing community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a catalogue of vices in this verse, listing six specific sinful behaviors: fornicator, covetous, idolater, railer, drunkard, and extortioner. This literary device serves to provide clear, concrete examples of the types of persistent, unrepentant sin that warrant church discipline, leaving no ambiguity for the Corinthian believers. The phrase "no not to eat" functions as a powerful metonymy, where the act of sharing a meal stands for the broader concept of intimate fellowship and acceptance within the community. The repetition of "or" throughout the list of vices emphasizes that any one of these persistent behaviors is sufficient grounds for the prescribed action. Furthermore, the entire passage is framed by Paul's apostolic authority, as he issues direct commands and clarifications, underscoring the divine mandate behind these instructions for the church's health and purity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's instruction in 1 Corinthians 5:11 is deeply rooted in the biblical understanding of God's holiness and the church's call to reflect that holiness. It underscores the vital distinction between the church as a distinct, holy community and the world around it. While the church is called to be a light to the world and engage with unbelievers, it cannot tolerate open, unrepentant sin among those who claim the name of Christ, as this compromises its witness and defiles its corporate identity. The purpose of such discipline is not punitive destruction, but redemptive restoration—to awaken the erring brother to the gravity of their sin, leading them to repentance, and to protect the spiritual health of the entire body from the leavening effect of sin.
REFLECTION AND APPLICATION
1 Corinthians 5:11 provides a challenging yet essential framework for maintaining the integrity and witness of the Christian community. It calls believers to a discerning love that prioritizes the holiness of God and the spiritual well-being of the church over superficial harmony. This passage reminds us that while the church is a hospital for sinners, it is not a haven for unrepentant sin. True love, in this context, involves confronting sin and, if necessary, withdrawing fellowship to awaken the erring brother to the seriousness of their condition and to protect the flock from spiritual contamination. This is not about self-righteous judgment of the world, but about upholding God's standards within the covenant community, fostering an environment where repentance and genuine transformation are valued and pursued. It compels us to consider the quality of our fellowship and our commitment to biblical holiness, both individually and corporately.
Questions for Reflection
FAQ
Does this verse mean Christians should never interact with people who commit these sins?
Answer: No, absolutely not. Paul explicitly clarifies this in the preceding verses. In 1 Corinthians 5:10, he states that he was "not altogether with the fornicators of this world, or with the covetous, or extortioners, or idolaters; for then must ye needs go out of the world." His point is that it's impossible, and indeed undesirable, to completely avoid contact with unbelievers who engage in such sins, as Christians are called to be a light in the world (Matthew 5:14-16). The instruction in 1 Corinthians 5:11 is specifically directed at those who claim to be "a brother" (a fellow believer) yet persist unrepentantly in these behaviors. It's about maintaining the purity of the church's internal fellowship, not about isolating from the world.
What does "no not to eat" specifically mean in this context?
Answer: In the ancient world, sharing a meal was a profound symbol of intimate fellowship, acceptance, and unity. Early Christians often shared meals as part of their regular gatherings, including the Lord's Supper (1 Corinthians 11:20-22). Therefore, "no not to eat" signifies a complete withdrawal of intimate social and spiritual fellowship. It means refusing to share meals, which were a primary expression of community and affirmation. This act of disassociation is a serious form of church discipline, intended to mark the individual as outside the bounds of acceptable Christian conduct, to shame them into repentance, and to protect the integrity of the church body (2 Thessalonians 3:14-15).
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 5:11 details a necessary aspect of church discipline, its ultimate fulfillment and underlying principle are found in the person and work of Jesus Christ. Christ himself is the embodiment of perfect holiness, yet He came "not to call the righteous, but sinners to repentance" (Matthew 9:13). He associated with sinners not to affirm their sin, but to draw them to Himself for transformation. The church's call to purity, as articulated by Paul, is a reflection of Christ's own purity and His desire for His bride to be "without spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Ephesians 5:27). The "leaven" of unrepentant sin, which Paul warns about in 1 Corinthians 5:6-7, is ultimately purged by the "unleavened bread" of Christ's perfect sacrifice, which cleanses us from all unrighteousness (1 John 1:7). Therefore, church discipline, though painful, is a Christ-like act of love, aiming to restore a fallen brother to fellowship with God and His people, reflecting the Good Shepherd's pursuit of the lost sheep (Luke 15:4-7) and ultimately preserving the holiness of the community purchased by Christ's blood (Acts 20:28).